Our Leaven of Life 2 WILFRED YEO

Our Leaven of Life 2

WILFRED YEO

Edited by Chris Kang (2021)

Our Leaven of Life 2 Copyright copy Wilfred Yeo 2021 Editor Chris Kang 2021 Asian Centre for Creative Theology Singapore | Brisbane Australia Asian Centre for Creative Theology Publication bull FOR FREE DISTRIBUTION bull All commercial rights reserved The Good News should not be sold like goods in the marketplace Permission to reproduce this publication in any way (with exception of content quoted from other published works for which copyright restrictions apply) for free distribution as a gift of God is hereby granted and no further permission need be obtained Reproduction in any way for commercial gain is strictly prohibited

Editorrsquos Comment Chapters 1 to 5 were previously published as a collection of essays entitled ldquoContemplating Triune Essence Essays on Love and Lovingrdquo (Singapore and Brisbane Centre for Creative Theology Australasia 2020 ed Chris Kang) Reproduced here with minor edits

CONTENTS

Preface 1 1 Emptying and Lovingrdquo Slave-Son-Spouse 3

2 The First Second and the New 11

3 Musings on Love and Loving 20

4 Musings on Love and Loving (2) 25

5 Musings on Love and Loving (3) 31

6 Genesis Revisited (1) Mystery of אלהים - ʼĕlocirchicircymrsquo

Yahweh Revealed 36 ndash יהוה

7 Genesis Revisited (2) The Incarnate Son ndash Mystery of

Humankind ndash Glory Revealed 44

8 Genesis Revisited (3) Mercy Grace Love 49

9 Genesis Revisited (4) Temptation - Eve and

The Serpent 57

10 Identity in Being Becoming and Becoming Being 65

11 Identity ndash Non Being and lsquoNon Becoming

ndash Unchangingrsquo 70

12 Kenotic Eternal Son ndash Becoming Human

for Creation 73

About the Author 79

1

PREFACE

Our Leaven of Life 2 is but another basket of offerings from The Leaven Table Sometime in 2013 I felt impressed to put on record some snippets of my experiences with Father Son and Spirit as an expression of love to Triune God I started off by attempting to journal these snippets as pages from my diary However it never took off and remained as pages in my diary In 2015 Chris Kang a friend encouraged me to put my thoughts in blog form to share with others on the Internet Chris even set up the initial blog on weeblycom for me for this purpose All I had to do was just to give a name to the blog and start blogging And that was how and when The Leaven Table was launched The name The Leaven Table was chosen out of my imagination of how these snippets of my experiences were like different portions shapes sizes colours textures and tastes of delectable food sweets and desserts laid out buffet style on a lsquoTok Panjangrsquo a lavish Peranakan feast that I grew up with Leaven was added in baking two loaves of bread as a wave offering of first fruits to God in the Feast of Weeks for the Jews Hence my snippets are as my first fruits of love to God to be shared with others in love buffet style Even as the Kingdom of God was likened to the leaven that a woman took and hid in three measures of flour till the whole was leavened my hope is that Holy Spirit may take of these offerings and imbue them with His Presence that through these we may experience moments of Pentecost Father be glorified Son be exalted and Spirit be embraced and all grow into ever deepening love and communion one with the other As I have freely received I freely share at The Leaven Table and invite you to come taste and see that the Lord is really good Enjoy the offerings in the picnic basket of Our Leaven of Life 2 WILFRED YEO

2

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

Our Leaven of Life 2

WILFRED YEO

Edited by Chris Kang (2021)

Our Leaven of Life 2 Copyright copy Wilfred Yeo 2021 Editor Chris Kang 2021 Asian Centre for Creative Theology Singapore | Brisbane Australia Asian Centre for Creative Theology Publication bull FOR FREE DISTRIBUTION bull All commercial rights reserved The Good News should not be sold like goods in the marketplace Permission to reproduce this publication in any way (with exception of content quoted from other published works for which copyright restrictions apply) for free distribution as a gift of God is hereby granted and no further permission need be obtained Reproduction in any way for commercial gain is strictly prohibited

Editorrsquos Comment Chapters 1 to 5 were previously published as a collection of essays entitled ldquoContemplating Triune Essence Essays on Love and Lovingrdquo (Singapore and Brisbane Centre for Creative Theology Australasia 2020 ed Chris Kang) Reproduced here with minor edits

CONTENTS

Preface 1 1 Emptying and Lovingrdquo Slave-Son-Spouse 3

2 The First Second and the New 11

3 Musings on Love and Loving 20

4 Musings on Love and Loving (2) 25

5 Musings on Love and Loving (3) 31

6 Genesis Revisited (1) Mystery of אלהים - ʼĕlocirchicircymrsquo

Yahweh Revealed 36 ndash יהוה

7 Genesis Revisited (2) The Incarnate Son ndash Mystery of

Humankind ndash Glory Revealed 44

8 Genesis Revisited (3) Mercy Grace Love 49

9 Genesis Revisited (4) Temptation - Eve and

The Serpent 57

10 Identity in Being Becoming and Becoming Being 65

11 Identity ndash Non Being and lsquoNon Becoming

ndash Unchangingrsquo 70

12 Kenotic Eternal Son ndash Becoming Human

for Creation 73

About the Author 79

1

PREFACE

Our Leaven of Life 2 is but another basket of offerings from The Leaven Table Sometime in 2013 I felt impressed to put on record some snippets of my experiences with Father Son and Spirit as an expression of love to Triune God I started off by attempting to journal these snippets as pages from my diary However it never took off and remained as pages in my diary In 2015 Chris Kang a friend encouraged me to put my thoughts in blog form to share with others on the Internet Chris even set up the initial blog on weeblycom for me for this purpose All I had to do was just to give a name to the blog and start blogging And that was how and when The Leaven Table was launched The name The Leaven Table was chosen out of my imagination of how these snippets of my experiences were like different portions shapes sizes colours textures and tastes of delectable food sweets and desserts laid out buffet style on a lsquoTok Panjangrsquo a lavish Peranakan feast that I grew up with Leaven was added in baking two loaves of bread as a wave offering of first fruits to God in the Feast of Weeks for the Jews Hence my snippets are as my first fruits of love to God to be shared with others in love buffet style Even as the Kingdom of God was likened to the leaven that a woman took and hid in three measures of flour till the whole was leavened my hope is that Holy Spirit may take of these offerings and imbue them with His Presence that through these we may experience moments of Pentecost Father be glorified Son be exalted and Spirit be embraced and all grow into ever deepening love and communion one with the other As I have freely received I freely share at The Leaven Table and invite you to come taste and see that the Lord is really good Enjoy the offerings in the picnic basket of Our Leaven of Life 2 WILFRED YEO

2

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

Our Leaven of Life 2 Copyright copy Wilfred Yeo 2021 Editor Chris Kang 2021 Asian Centre for Creative Theology Singapore | Brisbane Australia Asian Centre for Creative Theology Publication bull FOR FREE DISTRIBUTION bull All commercial rights reserved The Good News should not be sold like goods in the marketplace Permission to reproduce this publication in any way (with exception of content quoted from other published works for which copyright restrictions apply) for free distribution as a gift of God is hereby granted and no further permission need be obtained Reproduction in any way for commercial gain is strictly prohibited

Editorrsquos Comment Chapters 1 to 5 were previously published as a collection of essays entitled ldquoContemplating Triune Essence Essays on Love and Lovingrdquo (Singapore and Brisbane Centre for Creative Theology Australasia 2020 ed Chris Kang) Reproduced here with minor edits

CONTENTS

Preface 1 1 Emptying and Lovingrdquo Slave-Son-Spouse 3

2 The First Second and the New 11

3 Musings on Love and Loving 20

4 Musings on Love and Loving (2) 25

5 Musings on Love and Loving (3) 31

6 Genesis Revisited (1) Mystery of אלהים - ʼĕlocirchicircymrsquo

Yahweh Revealed 36 ndash יהוה

7 Genesis Revisited (2) The Incarnate Son ndash Mystery of

Humankind ndash Glory Revealed 44

8 Genesis Revisited (3) Mercy Grace Love 49

9 Genesis Revisited (4) Temptation - Eve and

The Serpent 57

10 Identity in Being Becoming and Becoming Being 65

11 Identity ndash Non Being and lsquoNon Becoming

ndash Unchangingrsquo 70

12 Kenotic Eternal Son ndash Becoming Human

for Creation 73

About the Author 79

1

PREFACE

Our Leaven of Life 2 is but another basket of offerings from The Leaven Table Sometime in 2013 I felt impressed to put on record some snippets of my experiences with Father Son and Spirit as an expression of love to Triune God I started off by attempting to journal these snippets as pages from my diary However it never took off and remained as pages in my diary In 2015 Chris Kang a friend encouraged me to put my thoughts in blog form to share with others on the Internet Chris even set up the initial blog on weeblycom for me for this purpose All I had to do was just to give a name to the blog and start blogging And that was how and when The Leaven Table was launched The name The Leaven Table was chosen out of my imagination of how these snippets of my experiences were like different portions shapes sizes colours textures and tastes of delectable food sweets and desserts laid out buffet style on a lsquoTok Panjangrsquo a lavish Peranakan feast that I grew up with Leaven was added in baking two loaves of bread as a wave offering of first fruits to God in the Feast of Weeks for the Jews Hence my snippets are as my first fruits of love to God to be shared with others in love buffet style Even as the Kingdom of God was likened to the leaven that a woman took and hid in three measures of flour till the whole was leavened my hope is that Holy Spirit may take of these offerings and imbue them with His Presence that through these we may experience moments of Pentecost Father be glorified Son be exalted and Spirit be embraced and all grow into ever deepening love and communion one with the other As I have freely received I freely share at The Leaven Table and invite you to come taste and see that the Lord is really good Enjoy the offerings in the picnic basket of Our Leaven of Life 2 WILFRED YEO

2

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

CONTENTS

Preface 1 1 Emptying and Lovingrdquo Slave-Son-Spouse 3

2 The First Second and the New 11

3 Musings on Love and Loving 20

4 Musings on Love and Loving (2) 25

5 Musings on Love and Loving (3) 31

6 Genesis Revisited (1) Mystery of אלהים - ʼĕlocirchicircymrsquo

Yahweh Revealed 36 ndash יהוה

7 Genesis Revisited (2) The Incarnate Son ndash Mystery of

Humankind ndash Glory Revealed 44

8 Genesis Revisited (3) Mercy Grace Love 49

9 Genesis Revisited (4) Temptation - Eve and

The Serpent 57

10 Identity in Being Becoming and Becoming Being 65

11 Identity ndash Non Being and lsquoNon Becoming

ndash Unchangingrsquo 70

12 Kenotic Eternal Son ndash Becoming Human

for Creation 73

About the Author 79

1

PREFACE

Our Leaven of Life 2 is but another basket of offerings from The Leaven Table Sometime in 2013 I felt impressed to put on record some snippets of my experiences with Father Son and Spirit as an expression of love to Triune God I started off by attempting to journal these snippets as pages from my diary However it never took off and remained as pages in my diary In 2015 Chris Kang a friend encouraged me to put my thoughts in blog form to share with others on the Internet Chris even set up the initial blog on weeblycom for me for this purpose All I had to do was just to give a name to the blog and start blogging And that was how and when The Leaven Table was launched The name The Leaven Table was chosen out of my imagination of how these snippets of my experiences were like different portions shapes sizes colours textures and tastes of delectable food sweets and desserts laid out buffet style on a lsquoTok Panjangrsquo a lavish Peranakan feast that I grew up with Leaven was added in baking two loaves of bread as a wave offering of first fruits to God in the Feast of Weeks for the Jews Hence my snippets are as my first fruits of love to God to be shared with others in love buffet style Even as the Kingdom of God was likened to the leaven that a woman took and hid in three measures of flour till the whole was leavened my hope is that Holy Spirit may take of these offerings and imbue them with His Presence that through these we may experience moments of Pentecost Father be glorified Son be exalted and Spirit be embraced and all grow into ever deepening love and communion one with the other As I have freely received I freely share at The Leaven Table and invite you to come taste and see that the Lord is really good Enjoy the offerings in the picnic basket of Our Leaven of Life 2 WILFRED YEO

2

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

1

PREFACE

Our Leaven of Life 2 is but another basket of offerings from The Leaven Table Sometime in 2013 I felt impressed to put on record some snippets of my experiences with Father Son and Spirit as an expression of love to Triune God I started off by attempting to journal these snippets as pages from my diary However it never took off and remained as pages in my diary In 2015 Chris Kang a friend encouraged me to put my thoughts in blog form to share with others on the Internet Chris even set up the initial blog on weeblycom for me for this purpose All I had to do was just to give a name to the blog and start blogging And that was how and when The Leaven Table was launched The name The Leaven Table was chosen out of my imagination of how these snippets of my experiences were like different portions shapes sizes colours textures and tastes of delectable food sweets and desserts laid out buffet style on a lsquoTok Panjangrsquo a lavish Peranakan feast that I grew up with Leaven was added in baking two loaves of bread as a wave offering of first fruits to God in the Feast of Weeks for the Jews Hence my snippets are as my first fruits of love to God to be shared with others in love buffet style Even as the Kingdom of God was likened to the leaven that a woman took and hid in three measures of flour till the whole was leavened my hope is that Holy Spirit may take of these offerings and imbue them with His Presence that through these we may experience moments of Pentecost Father be glorified Son be exalted and Spirit be embraced and all grow into ever deepening love and communion one with the other As I have freely received I freely share at The Leaven Table and invite you to come taste and see that the Lord is really good Enjoy the offerings in the picnic basket of Our Leaven of Life 2 WILFRED YEO

2

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

2

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

3

1 Emptying and Loving Son-Slave-Spouse We do not like to serve We prefer to be served In like fashion our preference is not to be the lowest person on the employment ladder We aspire to rise and be leaders supervisors CEOs with people and subordinates working under and serving us We aspire to be great and receive the accolades of others Our notion of greatness and success is determined by how high we are in the hierarchy of our industry profession social economic or political status Notwithstanding that countless others have supported and contributed to our achievements and success we revel in the acclamations given to us acquiescing that it is primarily through our efforts and by being who we are that we are deserving of these accolades and recognition We see this in sports the gold medal winners the top teams the top managers in religion the heads of the various faiths and traditions in politics prime ministers and presidents in industry Chief executive officers and entrepreneurs the lists goes on This has always been the way of our world In our history one person held a completely different view He was a different take of this the man Christ Jesus God becoming flesh as a human being When his disciples were vying as to who would be the greatest among them to sit at his right and left hand in his glory1 Jesus said to them ldquoYou do not know what you are asking Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptizedrdquo Then ldquoJesus called them together and said ldquoYou know that those who are regarded as rulers of the Gentiles lord it over them and their high officials exercise authority over them Not so with you Instead whoever wants to become great among you must be your servant2 and whoever wants to be first must be slave3 of all For

1 Mark 1035-39 ESV 2 Greek διάκονος diaacutekonos probably from an obsolete διάκω diaacutekō (to run on errands compare G1377) an attendant ie (genitive case) a waiter (at table or in other menial duties Strongrsquos NT 1249 3 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

4

even the Son of Man did not come to be served4 but to serve5 and to give his life as a ransom for manyrdquo6 The Apostle Paul understood this mind of Christ with the following description ldquowho being in the form of God did not consider it robbery7 to be equal with God but made Himself of no reputation8 taking the form of a bondservant9 and coming in the likeness of men And being found in appearance as a man He humbled Himself and became obedient to the point of death even the death of the crossrdquo10 when he exhorted ldquo Let this mind11 be in you as was also in Christ Jesus To have this mind12 in us as was also in Christ Jesus means to seek our affection on and to interest ourselves with similar attitude in focus desire and passions to what he did However to begin to grow into having this mind we must first choose and will to make it our treasure ldquofor where your treasure is there your heart [your wishes your desires that on which your life centers] will be alsordquo13 If we are honest with ourselves we will recognise that we live this

truth each moment of our lives For whatever we have chosen to be our treasure has been or is now the focus and centre of our attention desires passions urges efforts and energy It applies without exception whether person ambition pursuit or thing We

4 See 2 above to be an attendant to wait on another like a waiter 5 See 2 above to be an attendant to wait on another like a waiter 6 Mark 1042-45 ESV 7 Philippians 26 Literally may be translated as ldquonot thinking that being equal with God is robbing or plundering something from God The phrase is usually translated to convey the following meaning did not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it] Amplified Bible 8 Philippians 27 emptied Himself of His privileges Literally ldquoemptied Himselfrdquo ἑαυτὸν himself ἐκένωσεν to empty make empty Strongrsquos 2758 9 Greek δοῦλος doucirclos a slave devoted to another with disregard to onersquos own interest Strongrsquos NT 1401 10 Philippians 25-8 NKJV 11 Philippians 26 φρονείσθω singular in Textus Receptus or φρονεῖτε plural in Morphological GNT from Greek φρονέω phroneacuteō meaning to direct ones mind to a thing to seek to strive for to have understanding be wise intensively to interest oneself in Different from mind in 1 Corinthians 216 νοῦς nous the mind comprising alike the faculties of perceiving and understanding and those of feeling judging determining Strongrsquos NT 5426 and 3563 compare 12 See 11 above 13 Matthew 621 Amplified Bible

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

5

will inevitably see our lives gravitate towards our treasure A way to recognise our treasure is identifying lsquothe whatrsquo person desire or thing that is consuming and occupying our minds and thoughts What was Sonrsquos treasure causing Son to have this mind focus intense passionate interest So much so that according to Paul though Son was equal to God (Father and Spirit) Son was willing to empty himself by putting aside this equality and assume and subordinate himself to Father similar to a slave-master relationship With this in mind we are given a little bit more insight into Sonrsquos seemingly contradictory statements ldquoI and the Father are onerdquo14 in contrast to ldquothe Father is greater than Irdquo15 In embracing this slave-master relationship to Father Son could say ldquoTruly truly I say to you the Son can do nothing of his own accord but only what he sees the Father doing For whatever the Father does that the Son does likewiserdquo16 ldquoBut concerning that day or that hour no one knows not even the angels in heaven nor

the Son but only the Fatherrdquo17 Emptying himself through laying aside equality with God and embracing this slave-master relationship Son became a human being Notwithstanding that he was fully divine18 even as he was fully human he humbled himself by being obedient to Father even to the point of death even death on a cross19 He learned obedience through suffering20 For me and to me this was Sonrsquos personal cross to bear even as we have ours Sonrsquos cross began in his emptying and laying aside His equality with and in God and assuming the posture of a slave in relation to Father Son continued to bear this cross by becoming a human being then humbling himself by accepting embracing the rejection of his own creation humanity and allowing humanity to engineer his death by crucifixion

14 Jn 1030 ESV See also Jn1711 15 Jn 1428 ESV See also Jn 519-23 16 Jn 519 See also Jn 526 30 Jn 627 Jn 828 29 Jn1018 17 Mk 1332 cf Matthew 2436 18 Jn 518 1030 36 See also Colossians 29 19 Luke 2242 20 Hebrews 58

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

6

Becoming obedient to Father as a slave would be to his master was also part of this cross He learned to obey even if obeying would expose him to suffering More than that he learned obedience through suffering What this means is that in the midst of suffering he continued in his obedience Finally this cross his cross led him to allow himself21 to be crucified suffer and die on the wooden cross on Calvary We are his treasure22 We are his pearl of great price23 He did all this for us you and me personally Sonrsquos cross has two fundamental purposes Firstly Sonrsquos cross was to reveal Who he is and that I Am That I Am I Will Be Who I will Be is Triune Father Son and Spirit In conjunction with this to reveal to us Triune Godrsquos purpose desire intent and will towards and for us Secondly to present Himself24 as a worthy spouse for our

consideration even as he through Holy Spirit woos each and all of us jointly and severally as a whole to be His bride25 and spouse26 His mind intent desire and will has been is and will ever be that we each and every may partake of the Divine nature27 be one with and in him and Father through Spirit in union and communion in love28 be in oneness with us This was the profound mystery that can be found embedded in the Scriptures of the Old and New Testaments Paul recognised this when he wrote ldquoTherefore a man shall leave his father and mother and hold fast to his wife and the two shall become one flesh This

21 John 1017-18 22 Matthew 621 23 Matthew 1346 24 Colossians 29 ldquoFor in him the whole fullness of deity dwells bodilyrdquo ESV 25 Revelations 212 9 17 26 Ephesians 523-32 27 2Peter 14 28 John1720-26

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

7

mystery is profound and I am saying that it refers to Christ and the churchrdquo29 This is what love is even as God is love ldquoIn this the love of God was made manifest among us that God sent his only Son into the world so that we might live through himrdquo30 ldquoIn this is love not that we have loved God but that he loved us and sent his Son to be the propitiation31 for our sinsrdquo32 ldquoBy this we know love that he laid down his life for usrdquo33 Where the Law and the Prophets hang34 under the first and second great commandments of ldquoYou shall love the Lord your God with all your heart with all your soul and with all your mindrdquo35 and ldquoyou shall love your neighbour as yourselfrdquo36 Jesus gave only one new commandment ldquothat you love one another just as I have loved you you also are to love one anotherrdquo37 There is however an anomaly in this new commandment We are to love as he has loved us

Jesus said ldquoAs the Father has loved me so have I loved you Abide in my loverdquo38 Father also loves us as He loved the Son ldquothat the world may know that you sent me and loved them even as you loved merdquo39 Even as Father and Son has ever loved and

29 Ephesians 531-32 ESV See also Ephesians 523-30 2Corinthians 112 cf Revelation 2123 read with 219 the New Jerusalem as being the tabernacle of God 30 1 Jn 49 ESV 31 appeasement-make peace with Strongrsquos NT 2434 The Son being the person-event-action becoming the peace (in full satisfaction) and reconciliation of not only between God and humanity but also between us one with another In so being and doing the parties are also enabled and empowered by Spirit to hopefully continue and grow in peace in love one with another The person is the Son The event is word becoming flesh Son becoming human The action is the whole process of what he did to become a man how he lived as a man and what he continues to live and do as a man within the Triune Being Nature and Life of God 32 1 Jn 410 33 1 Jn 316 See also Jn 316 34 Matthew 2240 NKJV 35 Matthew 2237 NKJV 36 Matthew 2239 37 Jn 1334 ESV 38 Jn 159 ESV 39 Jn 1723

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

8

continues to love us freely willingly out of choice and not under any law or command we are to love one another freely willingly out of choice and not out of or under a command As such we are exhorted as husbands to love our wives40 In this fashion as disciples we are to love one another41 This is how as humans we are to relate in love one to another42For ldquolove is from God and whoever loves has been born of God and knows God Anyone who does not love does not know God because God is loverdquo43 ldquoGod is love and whoever abides in love abides in God and God abides in himrdquo44 Because God first loved us and showed us what love is through the Way the Truth and Life of His Son in the man Christ Jesus now we know what it means and takes to love each other This for me is what being a Christian is all about to experience being truly loved and growing in loving truly Being born from above45 becoming a new creation46 having the

Son of God became flesh and residing in me47 to become a child of God48 not arising from any ancestral genealogical right or out of any effort or accomplishment on my part but solely through an act choice will and grace of God49 is all about growing in love and loving as Jesus has loved me I do not and cannot claim that I have already succeeded or have already been perfected in this loving On the contrary I continue to pursue to know the extent and depth of Jesusrsquo love At the same time I hope somehow to love just as Jesus and in and through

40 Ephesians 525 41 John 133435 42 1Jn 412-21 43 1 Jn 47-8 44 I Jn 416 45 Jn 337 the words usually translated ldquoborn againrdquo in Greek is γεννηθῇ ἄνωθεν gennethe anothen literally meaning born from above See Strongrsquos Interlinear The Nestle Greek text with a Literal English Translation by Reverend Dr Alfred Marshall 46 2 Corinthians 517 Galatians 615 ESV 47 Jn 114 the word translated ldquoamongrdquo is the Greek preposition ldquoἐν enrdquo mliterally meaning ldquoinrdquo see Stromgrsquos NT 1722 48 Jn 112 49 Jn 113

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

9

him Father and Spirit has loved me In all moments I accept and embrace the reality that only to the extent that I have experienced Jesusrsquo love for me am I able to exhibit my love in like manner to another We love because he first loved us50 As he is so too are we to be in this world51 As such my status and privilege as child and a son of the Most High God is not something to be grasped tightly and be assertive about Rather like the Son I have been given the privilege to empty myself lay my status and privilege aside In Christ I am given the choice to decide to willingly and lovingly take the form of a slave even embrace a slave-master relationship with Father God In humility I am to regard my fellow humans as my treasure to love and cherish for better and worse in sickness or in health in wealth or poverty in like manner as myself as Christ Jesus has loved me More than just offering sympathy or empathising with others I am to jointly identify myself with others so as to recognise that their

weakness is my weakness their pain my pain their well being my well being All these I am to do live love in the dynamic process of growth moment by moment one step at a time This is far from easy and can be likened to ldquobecoming obedient to the point of deathrdquo52 ldquoa living sacrificerdquo53 ldquoeven death on a crossrdquo54 For this is akin to the cross and the life truth and way of love of the Son of God In love Son became human and did all this for us that each and all of us may experience and enjoy oneness with him and in him with each other in partaking of the Divine nature in union and communion55 akin to a loving spousal relationship where the two become one flesh56

50 1Jn 419 51 1Jn 417 52 Philippians 28 ESV 53 Romans 121 54 Philippians 28 ESV 55 Jn 1722-23 56 Ephesians 531-32

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia

10

To be embraced loved and empowered by Spirit to grow in love in this manner as Son and Father has loved and loves us is to partake of and in the Divine nature Emptying and Loving Son-Slave-Spouse Consider Ponder Decide

11

2 THE FIRST SECOND AND THE NEW ldquoHearing that Jesus had silenced the Sadducees57 the Pharisees58 got together

57 Sadducee Hebrew Tzedoq plural Tzedoqim member of a Jewish priestly sect that flourished for about two centuries before the destruction of the Second Temple of Jerusalem in AD 70 Not much is known with certainty of the Sadduceesrsquo origin and early history but their name may be derived from that of Zadok who was high priest in the time of kings David and Solomon Ezekiel later selected this family as worthy of being entrusted with control of the Temple and Zadokites formed the Temple hierarchy down to the 2nd century BC The Sadducees were the party of high priests aristocratic families and merchantsmdashthe wealthier elements of the population They came under the influence of Hellenism tended to have good relations with the Roman rulers of Palestine and generally represented the conservative view within Judaism While their rivals the Pharisees claimed the authority of piety and learning the Sadducees claimed that of birth and social and economic position During the long period of the two partiesrsquo strugglemdashwhich lasted until the Romansrsquo destruction of Jerusalem in 70 ADmdashthe Sadducees dominated the Temple and its priesthood The Sadducees and Pharisees were in constant conflict with each other not only over numerous details of ritual and the Law but most importantly over the content and extent of Godrsquos revelation to the Jewish people The Sadducees refused to go beyond the written Torah (first five books of the Bible) and thus unlike the Pharisees denied the immortality of the soul bodily resurrection after death and the existence of angelic spirits For the Sadducees the Oral Lawmdashie the vast body of post-biblical Jewish legal traditionsmdashmeant next to nothing By contrast the Pharisees revered the Torah but further claimed that oral tradition was part and parcel of Mosaic Law Because of their strict adherence to the Written Law the Sadducees acted severely in cases involving the death penalty and they interpreted literally the Mosaic principle of lex talionis (ldquoan eye for an eye and a tooth for a toothrdquo) Though the Sadducees were conservative in religious matters their wealth their haughty bearing and their willingness to compromise with the Roman rulers aroused the hatred of the common people As defenders of the status quo the Sadducees viewed the ministry of Jesus with considerable alarm and apparently played some role in his trial and death Their lives and political authority were so intimately bound up with Temple worship that after Roman legions destroyed the Temple the Sadducees ceased to exist as a group and mention of them quickly disappeared from history httpswwwbritannicacomtopicSadducee The Sadducees helliphellip refused to accept any precept as binding unless it was based directly on the Torahmdashie the Written Law httpswwwbritannicacomtopicPharisee 58 Pharisee member of a Jewish religious party that flourished in Palestine during the latter part of the Second Temple period (515 BCEndash70 CE) Their insistence on the binding force of oral tradition (ldquothe unwritten Torahrdquo) still remains a basic tenet of Jewish theological thought When the Mishna (the first constituent part of the Talmud) was compiled about 200 CE it incorporated the

12

One of them an expert of the Law tested him with this question ldquoTeacher which is the great commandment in the Lawrdquo59 Presumably countless debates questions and ponderings through the centuries by teachers of the Law and their acolytes had yielded no one settled answer The purpose (test) of the question intentionally posed to Jesus was to reignite this debate and show Jesus up

teachings of the Pharisees on Jewish lawhellipThe Pharisees (Hebrew Perushim) emerged as a distinct group shortly after the Maccabean revolt about 165ndash160 BCE they were it is generally believed spiritual descendants of the Hasideans The Pharisees emerged as a party of laymen and scribes in contradistinction to the Sadduceesmdashie the party of the high priesthood that had traditionally provided the sole leadership of the Jewish people The basic difference that led to the split between the Pharisees and the Sadducees lay in their respective attitudes toward the Torah (the first five books of the Bible) and the problem of finding in it answers to questions and bases for decisions about contemporary legal and religious matters arising under circumstances far different from those of the time of Moses The Phariseeshellip believed that the Law that God gave to Moses was twofold consisting of the Written Law and the Oral Lawmdashie the teachings of the prophets and the oral traditions of the Jewish people Whereas the priestly Sadducees taught that the written Torah was the only source of revelation the Pharisees admitted the principle of evolution in the Law men must use their reason in interpreting the Torah and applying it to contemporary problems Rather than blindly follow the letter of the Law even if it conflicted with reason or conscience the Pharisees harmonized the teachings of the Torah with their own ideas or found their own ideas suggested or implied in it They interpreted the Law according to its spirit When in the course of time a law had been outgrown or superseded by changing conditions they gave it a new and more-acceptable meaning seeking scriptural support for their actions through a ramified system of hermeneutics It was due to this progressive tendency of the Pharisees that their interpretation of the Torah continued to develop and has remained a living force in Judaism httpswwwbritannicacomtopicPharisee 59 Revised Standard Version

13

Immediately and unequivocally Jesus replied ldquo lsquoLove the Lord your God with all your heart with all your soul and with all your mindrsquo60 This is the first and great commandmentrdquo61 Jesusrsquo answer was to focus his hearers back to their covenantal relationship that their ancestors had made with God at Sinai by referencing words in the first part of the Shema62

60 Compare Deutoronomy 65 ldquoyou shall love the Lord your God with all your heart and with all your soul and with all your mightrdquo 1 The Hebrew (Masoretic Text) version of Deuteronomy 65 states ldquoLove the Lord your God with all your heart and with all your soul and with all your might rdquo(m`od - might force muchness and abundance [See Strongrsquos H3966]-מאד)2 The Greek Septuagint (by Sir Lancelot Charles Lee Brenton based on the Vaticanus) records Deuteronomy 65 as ldquoLove the Lord your God with all your mind(ἐξ ὅλης τῆς διανοίας σου) and with all your soul and with all your strength(δυνάμεώς)rdquo Elpenorrsquos and other versions have the words with all your heart(ἐξ ὅλης τῆς καρδίας) with all your soul and with all your might(δυνάμεώς)rdquo 3 No recorded version in and of the Old Testament has verbatim the words ldquoall your heart and with all your soul and with all your mindrdquo 4 In Markrsquos gospel (Mk 1230) it was recorded that the question asked by the teacher of the law was ldquo Which commandment is the first of allrdquo Jesusrsquo reply ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one Love the Lord your God with all heart and with all your soul and with all your mind and with all your strength(ἰσχύος)rdquo has echoes and elements of Deuteronomy 65 but still not in verbatim 5 In both the recorded replies of Jesus to which is the first and greatest commandment it seems Jesus took partial elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Or is there another Text of the Old Testament that was in existence as Jesus would have probably answered in Hebrew ndash cf Luke1025-28 (Even the lawyerrsquos question and answer (probably in Hebrew) Luke 1025-28 affirmed by Jesus has no verbatim equivalent in the Old Testament and contains elements from both the Hebrew and Brentonrsquos Greek versions of Deuteronomy 65 Is this pointing again to another Hebrew Text that was being used) 61 Matthew 223738 Revised Standard Version 62 The Shema is one of only two prayers that are specifically commanded in Torah (the other is Birkat Ha-Mazon -- grace after meals) It is the oldest fixed daily prayer in Judaism recited morning and night since ancient times It consists of three biblical passages two of which specifically say to speak of these things when you lie down and when you rise up wwwjewfaqorgshemarefhtml In its entirety the Shema consists of three paragraphs Deuteronomy 64ndash9 Deuteronomy 1113ndash21 and Numbers 1537ndash41

14

Having addressed the great commandment as the first Jesus went beyond the question of the great commandment and followed through with an insight that he hoped his hearers would consider grasp and embrace ldquoAnd the second is like it lsquoLove your neighbour as yourselfrsquordquo63 And in case some would think that after the second would come the third and so forth Jesus ended his discourse with this summation ldquoldquoOn these two commandments hang all the Law and the Prophetsrdquo Note the recorded verb lsquohangrsquo (κρέμανται ndashkremantai) with its meaning of lsquobe suspended fromrsquo64 The picture in my mind is one of two beams of wood joined together (the two commandments) with two pots (the law pot and the prophets pot) being suspended from them The beams are above the pots The purpose of the two commandments was to direct the people into the path of love and

loving God and each other such being above all the Law and the Prophets (prophetic utterances) These two great commandments were but preparatory tools introducing guiding teaching and constraining Israel to learn to love God and each other within the law to love under the law Lest we forget when these commandments and the Law were given Israel had just come out of Egypt having been a nation of slaves for more than a couple of centuries65 Yet slavery into freedom into a covenantal relationship took only a few months66 As such Israel needed to be guided like a child through this paradigm shift towards being a special treasure to God above all peoples a kingdom of priests and a holy nation67 Hence the Law and the Prophets were given to Israel

63 Matthew 2239 New International Version Leviticus 1918 ldquoyou shall love your neighbor as yourselfrdquo Revised Standard Version 64 Oxford Dictionary 65 Take a look at ldquoHow Long Were the Israelites in Egypt by David Wright on July 5 2010 httpsanswersingenesisorgrdquo 66 Exodus 126 Exodus 1912 67 Exodus 1956

15

Nevertheless being commandments love and loving were obligations that had to be fulfilled Nothing could change the fact and reality that in the first Israel had to love rather than having chosen freely and willingly to love Even if at a later stage Israel chose to love willingly and freely from the first having been commanded to love Israel cannot but love Israel under the two commandments had a duty to love and loving Does it mean that not loving even for the briefest moment Israel sins In respect of the second command the perimeters of love and loving were relative and easily defined how you would respond and treat yourself in love in any given moment But still loving under or to fulfil a command or obligation Expressing love and loving in the first and great commandment is also an enigma Is love and loving expressed and found in the strict observance of every letter of the Law including keeping exacting standards of measurement weight colour material placement and burnt

offerings and sacrifices What does loving with all or the whole of your heart mean What does loving with all or the whole of your soul mean What does loving with all or the whole of your mind mean What does loving with all or the whole of your might mean Only by loving in the moment with all and the whole of heart soul mind and might would one fulfil the great commandment Does it mean then that not being able to love with the whole of any one of them in any moment would already mean failure to fulfil the great commandment in that moment Does failure then mean sinning Could this have been in the mind of Paul the Apostle a former Pharisee when he wrote ldquofor all have sinned and fall short of the glory of Godrdquo68 Is there a way out of this most onerous commandment I believe so I believe that the answer and the way out of this conundrum was provided by Jesus in the new commandment that he gave to his

68 Romans 323 New International Version

16

disciples as he celebrated his last Passover with them ldquoA new commandment I give to you that you love one another even as(καθὼς)69 I have loved you that you also love one anotherrdquo70 What is new about love and loving in this new commandment are the words ldquoeven as I have loved yourdquo As a human being and a Jew Jesus had to fulfil the commandment ofrdquo Love your neighbour as yourselfrdquo If all that meant that he had loved them as he loved himself then there is nothing new about this commandment for it would only be fulfilling the second great commandment But if what he meant was that as the WORD became flesh the Incarnate Word in Whom the fullness of Deity dwells he loves them for them to love one another then this new commandment becomes a paradigm shift of understanding and experiencing love and loving In essence what he is saying to them is as you have experienced Godrsquos love as God has loved you love one another accordingly

I believe that John the Apostle grasped this in the words attributed to him in 1John in particular 1John 411 ldquo7 Beloved let us love one another for love is of God and he who loves is born of God and knows God 8 He who does not love does not know God for God is love 9 In this the love of God was made manifest71 among72 us that God sent his only Son into the world so that we might live through him 10 In this is love not that we loved God but that he loved us and sent his Son to be the expiation for our sins 11 Beloved if God so loved us we also ought to love one another 12 No man has ever seen God if we love one another God abides in us and his love is perfected in usrdquo73 The Author of 1John continues ldquoGod is love and he who abides in love abides in God and God abides in him 17 In this is love perfected with us that we may have confidence for the day of judgment because as he is so are we in this world 18 There is no fear in love but perfect love casts

69 See Strongrsquos G2531 καθὼς ndash kathōs according as just as even as in proportion as in the degree that 70 John 1334 Revised Standard Version 71 lsquobe made knownrsquo See Strongrsquos G 5319 72 Greek ἐν ndash literally meaning lsquoinrdquo see Strongrsquos G1722 73 1John 47-12 Revised Standard Version

17

out fear For fear has to do with punishment and he who fears is not perfected in love 19 We love because he first loved usrdquo I believe that the new commandment is to love as God has loved us to love as much as we have experienced Godrsquos love for ourselves within ourselves As God has loved us we are then to love one another But is God under any Command or Law to love us I believe not I believe there is no Command or Law above God I believe that within the Triune Being and Nature of God in the Triune relationship there is always love one for the others as it is written ldquoGod is loverdquo74 The new commandment is therefore an anomaly It is a command to love freely and willingly without a command as God loves More than that it also provides us with an experiential reference to what love and loving is unique to and for each person Only as we have freely received love and loving from God then and only then can and are we able to freely give love to another and to God Only as

we have received and experienced love from God in of our heart soul mind and strength are we able to begin to express love in the same fashion in heart soul mind and strength to ourselves each other and God Freely as we have received freely we are to give It bears reiteration what the anomaly in this new commandment is we are not to be and are not under any command to love and loving even as Triune God Father Son and Spirit isnrsquot The preposition ldquoasrdquo in the phrase ldquoas I have loved yourdquo not only references the action and expression of love and loving but also addresses the source-origin and basis of and for love and loving Here the source-origin is not a command under the Law but the Triune Divine in and through the Incarnate Son Who is not under any law or command to love The Son has come through His Incarnation as a human being to set us free primarily to love and loving And whom the Son sets free that person is free indeed75

74 1John 4816 Revised Standard Version 75 John 836

18

As we are no longer under a command to love I am of the opinion that there is no failure or breach of obligation of any command or law to love even if we do not do so under the new commandment The apostle Paul seems to have caught a glimpse of this when he wrote concerning the fruit (καρπὸς-singular) of the Spirit of which love was one of the elements ldquoagainst such (τοιούτων- such things (plural)) there is no law As there is no Law in this new relational matrix of love and loving sin as a consequence of commands and laws cannot exist Was Jesus also alluding to this in John 834-36 ldquoldquoTruly truly I say to you every one who commits sin is a slave to sin 35 The slave does not continue in the house for ever the son continues for ever 36 So if the Son makes you free you will be free indeedrdquo76 With this in mind I believe that all are called into this freedom of love and loving not out of duty but at the first out of choice and a willing heart soul and mind with all of our abilities muchness and abundance As much as we freely experience Godrsquos love for

ourselves from God and each other we can freely love God and each other in return By and through this love and loving we are enabled to experientially partake of the Divine nature of and in love and loving in the Spirit through the Son with the Father And in this partaking be joined in union oneness with the Triune Divine We are one in dynamic being in love and loving Jesusrsquo hope and prayer in the record of John 1720-26 alludes to this ldquo20 ldquoMy prayer is not for them alone I pray also for those who will believe in me through their message 21 that all of them may be one Father just as you are in me and I am in you May they also be in us so that the world may believe that you have sent me 22 I have given them the glory that you gave me that they may be one as we are onemdash 23 I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 24 ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me

76 Revised Standard Version

19

before the creation of the world 25 ldquoRighteous Father though the world does not know you I know you and they know that you have sent me 26 I have made you known to them and will continue to make you known in order that the love you have for me may be in them and that I myself may be in themrdquo77 Are we game to rise to the challenge and embrace the grace of this new way of love and loving God each other and ourselves With and in Jesus I hope and pray so

77 John 1720-26 New International Version

20

3 MUSINGS ON LOVE AND LOVING Continuing from my last post what is the quintessential nature and essence of love To the apostle John God is Love78 But what does this mean For me this means that in the Being of God there is a dynamic eternal relationship of love and loving among Father Son and Spirit This eternal exchange of giving receiving and responding in love to One Another is within the true Nature and Essence of Who God is TRIUNE Godrsquos ThreeOness ever in loving relationship One with Another is the complete and perfect expression of the nature and essence of love For me I believe this is why God is love As God Triune is love love also Is arising from the Triune relationship of God This means that love exists because out of and from the ThreeOne relationship of Father Son and Spirit Love is only because the Triune relationship is genuinely real

Relationships are real and not illusory imaginings for relationships have eternally existed in the eternal Triune Being of God If God is not Triune but only One then only self loving loving of Onersquos Self is eternally with and in God There is no eternal real and true love for with and in Another However if God is more than One and yet also One TRIUNE as revealed in through and by the Incarnate Son and Spirit then true real and eternal loving relationships not only for onersquos self but also another is revealed to be inseparable from and essentially in the Nature Essence and Being of God For me this eternal relational happening of union and communion within the Triune is presently the best matrix by which I comprehend and relate to Godrsquos ThreeOneness in loving nature and being In union the Three Father Son and Spirit are One In communion the ONE GOD is also Three Father Son and Spirit79 Drawing from this we can perceive that the completeness and perfection of love not only requires love to and for onersquos self but also love towards all others This arises

78 1 John 4 816 ldquoὉ θεὸς ἀγάπη ἐστίνrsquordquo 79 Please refer to my earlier posts on relationships

21

from the Triune loving relationship in union and communion jointly and severally loving Onersquos self loving all the Others as much as loving Onersquos self and loving and receiving love simultaneously in similar manner from all the Others80 This Triune completeness and perfection of love and loving is the glory of Triune God in eternity ldquoldquoFather those whom you have given to memdashI want that those also may be with me where I am in order that they may see my glory that you have given me because (in that)81 you loved me before the foundation of the world(iethe universe)82rdquo83 Sonrsquos glory was that of loving union and communion with Father in eternity Sonrsquos desire was to share this glory with us ldquoAnd I do not ask on behalf of these only but also on behalf of those who believe in me through their word that they all may be one just as you Father are in me and I am in you that they also may be in us in order that the world may believe that you sent me And the glory that you have given to me I have given to them in order that they may be one just as we are onemdash I in them and

you in me in order that they may be completed in one so that the world may know that you sent me and you have loved them just as you have loved merdquo84 Son even in Incarnation remains ever One with and in Father85 To see Incarnate Son is to also see Eternal or Everlasting Father86 As Isaiah had prophesied ldquoFor a child has been born for us a son has been given to us And the dominion will be on his shoulder and his name is called Wonderful Counselor Mighty God

80 Loving your neighbor as yourself an expression of love seen in this light reveals and points us to the completeness of love within the Triune relationship 81 For me should be more accurately translated as rdquo(in) thatrdquo - See Strongrsquos G3754 ὅτι hoacuteti hot-ee neuter of G3748 as conjunction demonstrative that (sometimes redundant) causative becausemdashas concerning that as though because (that) for (that) how (that) (in) that 82 Strongs G2889 ndash kosmos 3 the world i e the universe 83 John 1724 Lexham English Bible (LEB) 84 John 1720-23 85 John1030 John1711 86 John 149-11 Isa 96

22

Everlasting Father Prince of Peacerdquo87 Spirit is also in union and communion jointly and severally present with Father and Son in all For it is in and through Spirit in union and communion with Father and Son in love that all including love and loving happens88 Spirit is the Happening of Triune God through Whom Triune God ldquoI Am that I Amrdquo lovingly happens89 God is Creator We are but creatures of creation There is an infinite and inescapable difference and distinction of nature and essence of being that separates us from God Even though it is written that God made humankind in his image90 God remains and is God We are and remain creatures of creation made in the image of God As long as this inherent and essential difference distinction and state of being between God and us exists each party CANNOT in truth and reality know the other within the context of and participate in each otherrsquos nature essence and being Therefore

humanity as such could never have known that God is love eternally in nature essence and being However according to John this state of affairs changed when the Word91 the Son of God92 Who was and is God93 became flesh and dwelt in94 us95 He declares ldquoGod is love By96 this the

87 Isaiah 96 LEB 88 Genesis 11-3 John 424 1 Corinthians 123-6 89 Read Luke 134-35 in conjunction with John 114 and we see Spiritrsquos role and involvement in making the Incarnation the Word becoming a human being a true and genuine reality lovingly happen 90 Genesis 127 ldquoSo God created humans in his image In the image of God he created them He created them male and femalerdquo 1599 Geneva Bible 91 John 11 John 2028 92 John 316 1John 49 93 John 11 94 John 114 Greek ἐν en See Strongrsquos G1722 In the Incarnation isnrsquot he in His person not only residing among us but also residing in our humanity Or else how could all that is His including his death and resurrection be ours also except in our joint(union) and severalness(communion) to each other 95 Greek ἡμῖν hēmin ndashus (denoting more than one) in context referring to the whole of humankind 96 Greek ἐν en ldquoliterally ndashlsquoinrsquordquo See Strongrsquos G1722

23

love of God is revealed in97 us that God sent his one and only Son into the world in order that we may live through himrdquo98 To John the Word the Son of God becoming flesh and dwelling in us was so that God is love be revealed through the love of God(Incarnate Son) being revealed(through Spiritrsquos Presence and Happening) in us ldquothat we might live through himrdquo This is the eternal passionate desire pleasure purpose and choice of Triune God for creation and for us NOW in Christ both God and humanity can in truth and reality genuinely know the other and participate in each otherrsquos nature essence and being As the Son is God and in Him all fullness of Deity dwells99 in becoming flesh He is now abiding resting in us Jesus affirmed this when he said ldquoAbide in me as I abide in yourdquo100 We are called to rest in Him even as he has in becoming a human already rested and is resting in our humanity in us Even as the Son is in us in the man Christ Jesus we are also in him in and through his humanity As in him all fullness of Deity dwells bodily in and through him his humanity we can now really partake and

truly participate in living and abiding in genuine eternal love in the Eternal For ldquoin the person of Jesus Christ the Divine and human natures are united so that He is truly and properly God and truly and properly manrdquo101 This genuine living in the Eternal is I believe what John 173 refers to ldquoNow this is eternal life that they know you the only true God and Jesus Christ whom you have sentrdquo102 This living in the Eternal is living eternally growing eternally in loving relationships Not only getting to know and be in a love relationship with God (Father Son and Spirit) but also with one another in and through the man Jesus Christ

97 Greek ἐν en See Strongrsquos G1722 98 1 John 48b 9 Lexham English Bible My reading on 1 John 48b 9 above is that ldquoGod is love In this (God being love or in God and love) the (Triune) love of God is revealed in us (when the Word became flesh(a human being) and dwelt(resided rested lived ) in us(in and as our humanity) that we(our humanity) might live through him 99 Colossians 29 ldquobecause in him all the fullness of deity dwells bodilyrdquo Lexham English Bible Resides permanently bodily - See Strongrsquos NT 2730 κατοικέω 100 John 154 9 101 Salvation Army Doctrine 4 102 John 173 Lexham English Bible

24

Only at that first Christmas in and through the man Christ Jesus we were given by grace the revelation of the truth and reality of love being the Nature Essence and Being of God Father Son and Spirit Triune103 Humanity in the man Christ Jesus now resides within the Triune Being of God In and through this man Triune God has given humanity the privilege to be the Bride of Christ As such we individually and jointly (as Bride of Christ) have become the focus and centre of Father Son and Spiritrsquos Triune eternal embrace of love and loving Humanity in and though Incarnate Son is now joined to jointly and severally living in the Nature Essence and Being of Triune God As such to separate humanity us from the love of Triune God in Christ Jesus is now tantamount to severing the Oneness of the Triune God - an impossibility But lest we forget this love and loving had an immeasurable

unfathomable sacrificial cost to and for Triune God Triune God had to change in order to accommodate humanity jointly and severally into Triune Nature Essence and Being Father through Spiritrsquos happening104 had to send Son105 to become human through the happening of Spirit Son God equal with God106 ldquodid not regard equality with God as something to be exploited but emptied himself taking the form of a slave being born in human likeness And being found in human form he humbled himself and became obedient to the point of deathmdash even death on a cross ldquo107

103 ibid 11 John 11 Ibid 1 John 149 104 Luke 135 105 John 172125 106 John 11 Philippians 26 107 Philippians 26-8

25

4 MUSINGS ON LOVE AND LOVING (2) Even as God is Triune love and loving I perceive complete genuine love and loving displaying three essential and distinct characteristics the elements of giving receiving and reciprocating Father loves (giving) Son and Spirit Son and Spirit accept and embraces (receiving) Fatherrsquos love (giving) Son and Spirit reciprocate (reciprocating) by similarly loving Father in return All this happens in a reciprocal simultaneous synergistic dynamic loving exchange If God is only ONE and is love then complete and eternal love would ONLY be eternal self-loving Then the highest and greatest expression of love would ONLY be loving onersquos self for in eternity there is no genuine and authentic OTHER to love and to be loved in return There is giving to and receiving from yourself in self- loving However there is no reciprocating as there is no genuine and authentic other reciprocating love to yourself

Jesusrsquo statements on the first and great commandment108 and the second like it109 is instructive on the importance and genuineness of self the other love and loving In the second Jesus introduced the element of love and loving to onersquos relationship to onersquos neighbour (the other) More than that he linked it as inseparable of equal importance110 to the first to

108 Matthew 2237 38 109 Matthew 2239 110 See Matthew 2234-39 The word commonly translated lsquoandrsquo is actually Strongrsquos G1161 Greek word ldquo δέ - derdquo more accurately having the meaning of ldquobut moreoverrdquo When paired with the Greek words ldquoὁμοία [(homoia) from homois ( See Strongrsquos G3664)rdquo] αὐτῇ - literally lsquolike itrsquordquo the phrase has within it the connotation of ldquolike but equally importantrdquo ldquoA second is equally important lsquoLove your neighbor as yourselfrsquo New Living Translation ldquoAnd the second is like it in importance lsquoYou must love your friend in the same way you love yourselfrsquordquo The Passion Translation The word ldquosecondrdquo connotes distinction and inseparability rather than priority vis a vis the first You cannot love God if you do not love thy our neighbour By loving your neighbour you are also loving God See 1 john 4716

26

the love obligation that an Israelite had of loving LORD (YHWH) GOD (Elohim- Plural)111 In so doing even as Self and the Other is genuinely real in YHWH ELOHIM so too our individual self and therefore the self of another is correspondingly genuine and real As such our love and loving is also authentically and meaningfully real I believe that this comforts and gives purpose to many who struggle with the notion of whether self or love and loving is authentically meaningful Even as self and another freely and willingly initiate create and complete love giving receiving and reciprocating love makes self and the other complete whole and fulfilled Loving your neighbour as yourself is much more than just doing to others what you wish others will do to you or do not do to others what you do not wish others to do to you God lives rests and abides in us when we love our neighbour It is written in 1 John 4 rdquoDear friends let us love one another for love comes from God Everyone who loves has been born of God and knows God Whoever does not love does not know God because God is

loverdquo112 ldquoNo one has ever seen God but if we love one another God lives in us and his love is made complete in usrdquo 113 God is love and those who abide in love abide in God and God abides in themrdquo114 Giving receiving and reciprocating love and loving to and from God and each other not only enables us to know God and each other it eventually makes us one in God Jesus prayed ldquoI ask not only on behalf of these but also on behalf of those who will believe in me through their word that they may all be one As you Father are in me and I am in you may they also be in us115 so that the world may believe that you have sent me The glory that you have given me I have given them so that they may be one as we are

111 Deuteronomy 645 In Hebrew the word ldquoיהוה-YHWHrdquo is translated LORD and the word ldquoאלהיך-Elohimrdquo is translated as God Note that YHWH is ONE (Deuteronomy 64) but Elohim is Plural See Strongrsquos H430 ndash plural of אלוה-

lsquoelowahh meaning God 112 1 John 478 113 1 John 412 NRSV See Strongrsquos G3306 translated as ldquolivesrdquo here 114 1 John 416 NRSV See Strongrsquos G 3306 translated as ldquoabidesrsquo here ldquoGod is

love and all who live in love live in God and God lives in themrdquo NLT

115 Other ancient manuscript reads be one in us

27

one I in them and you in me that they may become completely one so that the world may know that you have sent me and have loved them even as you have loved me Father I desire that those also whom you have given me may be with me where I am to see my glory which you have given me because you loved me before the foundation of the worldrdquo116 I believe that for many of us much of the emptiness incompleteness and meaninglessness that we feel concerning ourselves and our lives stem from our lack of giving receiving and reciprocating love to and from God and each other We are whole and complete only when we are in a genuine love and loving relationship with God and one another I believe we fail to be fulfilled to be whole and complete because we fear or reject love and loving in particular the sacrificial cross of true love and loving In true loving giving many of us fear the emptying of our whole

selves to the other for true love necessitates that we eventually give our all with the possibility of rejection and getting nothing in return In true loving receiving the fear for many is the emptying of ourselves to accommodate fully the change and demands that would inevitably result from letting another through their loving enter into and begin an authentic love relationship with us In true loving reciprocating we fear the judgement rejection or non-appreciation of the adequacy of our response by the other Furthurmore for some of us concerns arise as to whether our true self may eventually be diminished or lost through the demands consequences and costs of genuine complete love I have queried Isnrsquot giving and emptying out of my full original self a subtraction from the fullness of myself Isnrsquot receiving the love of another permitting another to intrude or occupy a part of the original space that belonged to and was occupied by my self Subsequently wouldnrsquot this subtraction or occupation if allowed to continue ultimately result in me being less than who I originally and

116 John 1720-24 NRSV

28

pristinely am Is this the meaning and cost of the sacrificial cross of true love and loving I have struggled with these fears and concerns and after much contemplation believe that they can be resolved Paulrsquos understanding of the emptying of the Son of God was enlightening for me He wrote117 ldquoHave the same attitude that Christ Jesus had Although he was in the form of God and equal with God he did not take advantage of this equality Instead he emptied himself by taking on the form of a servant by becoming like other humans by having a human appearance He humbled himself by becoming obedient to the point of death death on a crossrdquo For me this describes that part of Sonrsquos living sacrificial cross of love and loving that culminated in death at the cross of Calvary Genuine love and loving is no romanticised utopia of perfect harmony living happily ever after in a fairy tale setting

Sacrificial life-cross love expresses patience and kindness when impatience and unkindness rear their heads This love means not being envious boastful arrogant and rude when confronted with opportunities for these feelings to upraise themselves This way of loving does not become irritable nor resentful in relating with others for it does not seek its own way only does not rejoice in wrongdoing but delights in truth Sacrificial life-cross love forgives118 is gracious119 and merciful120 bears all things believes all things hopes all things and endures all things This true and wholesome love never fails and never ends121 for this is Triune Godrsquos love and loving This is genuine authentic love in action This is revelation of what love is and what is meant by ldquoGod is loverdquo122 in the Bible To walk and grow into this true genuine love and loving I will have to

117 Philippians 22-8 GW Godrsquos Word Translation 118 Luke 2334- Unconditional forgiveness for crucifying the Eternal become flesh and putting the Eternal become flesh to desth 119 John 116 ndash grace in replacement of grace grace for grace grace anti grace 120 Matthew 913 Exodus 3319 Romans 913 121 1 Corinthians 134-8a 122 1 john 416

29

embrace take up and bear my own similar sacrificial life-cross and follow Him There is no other way In Son becoming human it did not make him less than Who He originally was He continued to be truly and properly God ldquoFor in him the whole fullness of deity dwells bodily123 ldquoI and Father are One124rdquo rdquo Rather in Him Who is love becoming human He became more than Who He originally was God Son125 Now God the Son is also a true and proper human being ldquoFor there is one God and there is one Mediator between God and menmdasha human Messiah Yeshuardquo126 Marriage the loving union of two individuals male and female become one flesh is another excellent illustration of love making us more than who we individually are In loving union two individuals are more than mere separates They are now also one flesh that which they were not before For each of them in loving union the whole that each and both have become in being jointly one is much more than the sum of what they previously were as

mere individuals or separates sharing commonalities In commanding us to love one another as he has loved us127Jesus showed us not only the way of love to enable us to be more than we separately are but also the way of ever increasing the sum of who we are through union communion oneness in loving relationships In giving receiving reciprocating and emptying love we allow our self to be joined as one to and live in another even as we allow another to be joined as one to and live in us As such the sum of that which we and the other are increase When we add many

123 2 Corinthians 119 Galatians 220 Philippians 26 124 John 1030 125 It should not be surprising that God Who is love can be more than who God is in eternity before creation To me God (Elohim) proclaiming in Exodus 314 ldquoI AM THAT I AMrdquo(AKJV) ldquoI WILL BE WHAT I WILL BErdquo(AMPC) ldquoI SHALL BE WHAT I SHALL BErdquoTANAKH STONE EDITION) is revelation of ldquoGod as God who can be more than God isrdquo even as God (Elohim-Plural)) is more than One 126 1 Timothy 25 TLV Tree Of Life Version 127 John 1334

30

more other and Triune God into the mix the sum of everyone ever keeps growing in union communion oneness128 Loving each other in this way is accepted as simultaneously expressing true love for Triune God and enables us to grow towards ever deepening union and communion oneness with Triune God I believe that Jesusrsquo praying has been 129and continues to be130 that everyone may journey along this way of loving living sacrificial love that all may experience the loving intimacy Triune God desires for131 and with us132 As Son has become human like us walked lived and continues to ever live His sacrificial life-cross of love and loving for our sakes I wonder are we courageous and challenged enough to take up our respective sacrificial life-cross of love and loving and follow Him that we might be set free from fear I believe that to do so would be a step towards living and resting in

complete wholesome love living life without fear133 with Triune God and one another In Him and empowered by Spirit in love I hope we do so

128 John 1720-24 129 John 1720-25 130 Hebrews 725 Query Is he still bearing his sacrificial life-cross of love and loving through his intercession for us 131 with 132 John 17 20-25 133 1 John 416

31

5 MUSINGS ON LOVE AND LOVING (3) Love means never having to say youre sorry is a catchphrase based on a line from the Erich Segalrsquos novel Love Story and was popularized by its 1970 film adaptation starring Ali MacGraw and Ryan ONeal134 I respectfully beg to differ I believe that genuine love means that you may or have to say that you are sorry to another person if hurt or wrong has been caused by you to the other perceived or otherwise In so doing there is an acknowledgement and clarity on your part as to the import of the lsquothingrsquo that you have done or not done and its affect and effect to love and loving union and communion with another Saying sorry in love is all about nurturing and growing in love and loving Life is all about loving living Without love even if I know all the languages of men and spiritual

beings I am just empty noise of resounding gongs and clanging cymbals Even if I can foretell the future understand and fathom all mysteries and knowledge have the ability to perform the miraculous yet have not love my life remains one of emptiness without lasting value purpose meaning and significance135 Love gives meaning significance purpose substance and authenticity to and for our existence for God is love God chose us to belong to Christ before the world was created He chose us to be holy and without blame in his eyes136 In love He predestined and lovingly planned for us to be adopted as His own children through Jesus Christ in accordance with the kind intention and good pleasure of His will137 Triune God freely gave us this Triune grace because of and through the Only Begotten Son Who is loved138 and is love I perceive that

134 Wikipedia - Love means never having to say youre sorry 135 1 Corinthians 13 My paraphrase with help from 136 Ephesians 14 NIRV 137 Ephesians 14(c) 5 Amplified Version 138 Ephesians 16 NIRV See also John1724

32

1 Creation essentially and fundamentally came into being out of love for Eternal Son to become a human being not that Eternal Son had to become human because one human sinned or all humans have sinned and fall short of the glory of God 2 Whether or not humanity sinned the desire and will of Triune God139 conceived in eternity was for Eternal Son to become a human a created being made in the image of God All things were created through Son and for Son This was Fatherrsquos will pleasure and desire in eternity140 Therefore Paul could say to the Athenians ldquoIn Him we live and move and have our beingrdquo141 so that we as Peter wrote may ldquoparticipate in the divine naturerdquo142 3 As such Son is the only Way Truth and Life whereby we can participate in and experience the Triune Divine Nature of love and loving143 Only in and through the Incarnate Son are we able to know God as Eternal Father even as only the Father knows the Son and must reveal Him144

Concerning this I find the following words attributed to Jesus in his prayer recorded in John 17 to be descriptively instructive ldquoI have given them the glory that you gave me that they may be one as we are one mdash I in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me ldquoFather I want those you have given me to be with me where I am and to see my glory the glory you have given me because you loved me before the creation of the world145

139 Colossians 116 ldquoFor in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have been created through him and for himrdquo 140 Revelations 411 141 Acts 1728 142 2 Peter 14 NIV Read with 2 Corinthians 120 ldquofor it is he who is the ldquoYesrdquo to all of Gods promises This is why through Jesus Christ our ldquoAmenrdquo is said to the glory of Godrdquo Good News Translation 143 2 Peter 14 144 Matthew 112 ldquoNo one knows the Son except the Father and no one knows the Father except the Son and those to whom the Son chooses to reveal himrdquo NIV See also John 644(a) ldquoldquoNo one can come to me unless the Father who sent me draws themrdquo 145 John 1722-24 NIV in particular 23(b) and 24(b) italics mine

33

Out of Eternal love and loving humanity and creation came into being For Son to be incarnate that we might be one with Triune God in love and loving humanity and creation were given their being meaning and purpose in time and eternity Eternity is but the continuum of all past present and future Time is but bite size moments of eternity perceptions in distinctions of what was is and is to come in a specific continuum moment within eternity As a finite and created being it is impossible for me to comprehend and grasp the whole of eternity However because I am an authentic human it is possible for me to grasp and live move and have my being however fleetingly within bite size pieces of eternity moments of time For what was is and is to come is always there in each moment existing in time and eternity Eternity is in the moment even as the moment is in

eternity As such all my moments of experiencing love and loving in the here and now of time is also authentically in the here and now of eternity Living and loving in time is actually living and loving in eternity For all of us exist move and have our being in Eternal God146 The choice given to us has always been for us to decide whether to continue to live in love with one another and Father Son and Spirit in the continuum moments within Divine eternity For me everlasting life is not mere sole existence in the continuum moments of eternity Nor is it I believe a life of eternal euphoric bliss which could be easily obtained through a drug high It is also not a life devoid of all pain suffering emotions or feelings whatsoever This would be in my opinion total and absolute nonexistence - death Rather to me eternal life is all about this union and communion in love and loving with one another and in the continuum moments of eternity with and in Triune God Who was is and is to come eternally Triune love

146 Acts 1728

34

This I believe is the meaning of Scripture in John 173 ldquoNow147 this is eternal life that they know148 you the only true God and Jesus Christ whom you have sentrdquo Eternal life never was is or will be life everlasting in isolation even as Eternal God is ever Triune and in Christ Jesus we are now and ever will be embraced in Triune love and loving This I believe is the import of the Apostle Paulrsquos prayer ldquoFor this reason I kneel before the Father from whom every family in heaven and on earth derives its name I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being so that Christ may dwell in your hearts through faith And I pray that you being rooted and established in love may have power together149 with all the Lordrsquos holy people to grasp how wide and long and high and deep is the love of Christ and to know this love that surpasses knowledgemdashthat you may be filled to the measure of all the fullness of Godrdquo150 I believe that this grasping to know the breadth length height and

depth of the love of Christ that we may ldquobe filled to the measure of all the fullness of Godrdquo is and will be a moment by moment growing experience throughout eternity where there will never be a dull moment for adventure exploration discovery enjoyment and fulfilment Whether pain suffering tensions situations and risks will continue to exist to challenge and confront me I donrsquot really know but I believe so or life everlasting to me would eventually become an eternal total bore I believe that these and similar others will continue to exist or else how would I be able to know prove and experience the limitless eternal extent of the breadth length height and depth of Christrsquos love in all things and all situations I believe that as I continue to grow into being rooted and grounded

147 See Strongrsquos G1161rdquo δέ deacute deh a primary particle (adversative or continuative) but and etcmdashalso and but moreover now (often unexpressed in English) 148 ldquoγινώσκωσινrdquo See Strongrsquos G1097 which I believe includes union and communion where two become one 149 Stromgrsquos G4862 σύν syacuten a primary preposition denoting union with or together (but much closer than G3326 or G3844) ndash I am of the opinion that the word jointly conveys this union and togetherness 150 Ephesians 314-19 NIV

35

in love with nothing in all of creation being able to separate me from the love of God in Christ Jesus I will continue to have the privilege to choose to continue to grow in love with Christ Father and Spirit and others with these151before me This I believe is life abundance in eternity in the continuum moments together152 with Godrsquos people in love and loving living as and growing in experience of who we are153and God is in Christ and through Christ to be in oneness in love and loving with each other and Triune God as divinely and humanly possible154 Triune God is Love But love and loving includes saying sorry when wrong is done and forgiving when wronged When confronting situations of unkindness and acts when onersquos patience is tested love expresses itself in patience and kindness Love is not jealous when another is preferred or acclaimed not boastful or proud of status or achievement does not delight in unrighteousness but in

truth It definitely applies with regards to Godrsquos love towards me But does this apply also to and in Triune Godrsquos love and loving One to the Other I muse In tension and disagreement when accommodation and reconciliation prevails there is love When pride rears its head and humility is shown that is love Where the seeds of jealousy sprout yet one refuses to be provoked and seek onersquos own desires above all nor acts unbecomingly that is love Do these situations also exist eternally within the Triune love and loving of God Father Son and Spirit What does God is love Triune God being love truly mean not only in relation to us and creation as a whole but also in the divine Triune synergistic union and communion of Father Son and Spirit I continue in my musings

151 pain suffering tensions situations risks etchellip 152 Jointly and severally 153 as individuals and jointly as a community humanity 154 John 1720-26

36

6 GENESIS REVISITED (1) MYSTERY OF אלהים - ʼĕlocirchicircymrsquo Yahweh REVEALED - יהוה

Commencing from my short stint (Fall of 1982 to Summer of 1983) in the Faculty of Divinity at the University of Aberdeen attaining greater clarity and experientially knowing Who Jesus of Nazareth the Christ is has been the consuming focus of my life It is with this Jesus lens and focus that I have revisited the GOD -

elohiym(אלהים)155 and LORD GOD - narratives of creation

humankind and Adam and Eve in the first 3 Chapters of the Book of Genesis

I begin by presenting my personal take regarding the word אלהים -

elohiym(God) and יהוה ndash Yahweh(Lord) with hope that all may

be blessed It is written in Genesis 126-30 ldquo26 Then God said ldquoLet us make man in our image after our likeness and let them have dominion

over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every creeping thing that creeps upon the earthrdquo 27 So God created man in his own image in the image of God he created him male and female he created them 28 And God blessed them and God said to them ldquoBe fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earthrdquo 29 And God said ldquoBehold I have given you every plant yielding seed which is upon the face of all the earth and every tree with seed in its fruit you shall have them for food 30 And to every beast of the earth and to every bird of the air and to everything that creeps on the earth everything that has the breath of life I have given every green plant for foodrdquo And it was sordquo156 In the quoted passage the word translated ldquoGodrdquo is the Hebrew

word אלהים - elohiym157 plural of which is elowahh - 158 אלוה

155 Genesis 1 156 Revised Standard Version (RSV) 157 See Strongrsquos H430 158 See Strongrsquos H433

37

always translated as God or god (singular) In Genesis 11 the

plural noun אלהים - elohiym is followed by a singular verb

However in Genesis 126 although God-elohiym (the plural

noun) is followed by a singular verb lsquosaidrsquo the next word עשה ndash נ noshe159160 ldquoLet us makerdquo is in the plural form Therefore in Genesis 126 there is the imputation that there is more than one Creator involved in creating Man161 This is also alluded to in the next verse of Genesis 127 ldquoSo God created man162 in his own image in the image of God he created him male and female (more than one) he created themrdquo Humankind was created in the image of God(plural) elohiym -

אלהים

Humankind or humanity according to this verse comprised of both male and female each a true real and whole human being Yet the description understanding and reality of humanity or humankind would be incomplete if one is without the other In the narrative these two in their distinctiveness as male and female are not only respectively truly and properly human beings but also are jointly one as humankind As such they respectively and jointly

159 Genesis 126 Scripture4all Online Interlinear Old Testament Hebrew Text WLC_v (v11) Westminster Leningrad Codex with vowels 160 from עש asah See strongrsquos H6213` ndash נ 161 With reference to Genesis 126 the footnote of the Tanach The Stone Edition has it that the Targum Yonasan paraphrases ldquoAnd God said to the ministering angels who hand been created on the second day of Creation of the world lsquoLet us make Manrsquordquo The footnote of Genesis 126 continues with ldquoWhen Moses wrote the Torah and

came to this verse (let us make) which is in the plural and implies חrdquoז that there is

morethanoneCreatorhesaidldquoSovereignoftheUniverseWhydoYouthusfurnish

apretextforhereticstomaintainthatthereisapluralityofdivinitiesrdquoldquoWriterdquoGod

repliedldquoWhoeverwishestoerrwillerrhellipInsteadletthemlearnfromtheir Creator

Who created all yet when He came to create Man He took counsel with the

ministeringangelsrdquo(Miderash)rdquo Tanach The Stone Edition

See StrongrsquosH433underitem(B)ofGesenius Hebrew-Chaldee Lexicon []

and also Wikipedia on Royal-WeldquoThe royal we or majestic plural (pluralis

majestatis) is the use of a plural pronoun (or corresponding plural-inflected verb

forms) to refer to a single person who is a monarchrdquo

My view is that there is no evidence from the Old Testament concerning this narrative

that would support the above views ם 162 ʼacircdam ndash Strongrsquos H120 ndash humankind אד

38

determine and define what humankind truly is as well as what and how God is to be perceived For according to these verses163 this is Godrsquos (elohiym) creative

expression of the image and likeness of what and who God (אלהים

- ʼĕlocirchicircym) is

In these verses there seem to be an allusion of relational Plurality

and Oneness of Being in God אלהים- ʼĕlocirchicircym that of Oneness in

Plurality and Plurality in Oneness(hereinafter referred to as Oneplural and Pluralone) In Mark 1228 when a scribe asked Jesus ldquoWhich commandment is the first of allrdquo164 he replied ldquoThe first is lsquoHear O Israel The Lord our God the Lord is one and you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strengthrsquo165 The opening words of Jesusrsquo reply Hear O Israel the Lord our

God the LORD is one166 (Hebrewד עישראליהוהאלהינויהוהאח (שמ is commonly known as the Shema Yisrael proclamation of Deuteronomy 64 To Israel the Lord God is always167 one How then does one address this relational Plurality and Oneness

in the Being of God אלהים- ʼĕlocirchicircym in light of the proclamation

of Deuteronomy 64 ldquothe Lord יהוה ndash YAHWEH our God אלהים- ʼĕlocirchicircym the LORD יהוה ndash YAHWEH is onerdquo

There are two points that need to be noted here

1 In Deuteronomy 64 it only specifically states that ldquothe

LORD יהוה ndash YAHWEH is onerdquo

163 Genesis 12627 164 Mark 1228 RSV 165 Mark 122930 RSV 166 Tree of Life Version TLV 167 emphasis mine

39

2 Yahweh is the name of ʼĕlocirchicircym as revealed to Moses in Exodus168

I offer the perspective that as the word-name lsquohumanityrsquo identifies and encapsulates the plurality (male and female) of our

humanness as one the word-name lsquoיהוה ndash YAHWEHrsquo169 identifies

and encapsulates Godrsquos plural divinity אלהים- ʼĕlocirchicircym as One

The Shema Yisrael of Deuteronomy 64 may then be understood in this manner to grasp the revelation of Oneplural-Pluralone in and of Yahweh ʼĕlocirchicircym My take is that in the creation of humanity in the likeness and image of God the distinctions of male and female within the oneness of humanity is the first revelatory germ of this mystery of Oneplural-Pluralone of who and what God is

I appreciate how this plural expression of אלהים- ʼĕlocirchicircym God

followed first by a singular verb and then a plural verb in Genesis 126 is unsettling for those who ascribe to monotheism As such many have attempted explanations with variations to the plural verb ldquoLet us makerdquo in Genesis 126 as God speaking to the angels or God using it as pluralis majestatis170 Such sayings and interpretations would naturally arise from the pre-supposition that Ultimate Reality or GOD is essentially and inherently MONO - One Singularity in essence substance or being This is to be expected as many of us usually think of lsquoonersquo as lsquoonlyrsquo or lsquouniquersquo

However Hebrew has a word יחיד-yachiyd to express lsquoonersquo as

lsquoonly or uniquersquo171 We find this expressed in Genesis 22212 and

168 Exodus 63 ldquoGod spoke to Moses and said to him ldquoI am Yahweh I appeared to Abraham to Isaac and to Jacob as God Almighty but by my name Yahweh I was not known to themrdquo World English Bible 169 According to Leviticus 2416 read in context following 241314 and 15 יהוה ndash YAHWEH is the name that identifies אלהים - ʼĕlocirchicircym the I AM WHO I AM or I WILL BE THAT I WILL BE Hebrew היה היה אשר א א ndash aeie ashr aeie of Exodus 314 170 See footnote 8 171 GEORGE AF KNIGHT Theology In Pictures The Handsel Press limited 1981 page 3 line 26 onwards

40

16 in reference to Issac being the one and only (or unique) son of Abraham from God172 It is pertinent to also note that in the Masoretic Text the Hebrew

word for ldquoonerdquo in Genesis 224 is ldquoאחד- ʼechacircd not יחיד-yachiyd

The word אחד- ʼechacircd here denotes relational oneness being

joined together in one flesh This Hebrew word is also used to

described ldquothe LORD יהוה ndash YAHWEH is one- אחד- ʼechacircdrdquo in

Deuteronomy 64 Can we then impute that relational oneness can also be alluded in ʼĕlocirchicircym Yahweh being One

A way into the understanding of the lsquofellowship173 of this mysteryrsquo was revealed with the Word becoming flesh in the fullness of time none other than by Jesus himself For Jesus revealed a mode to understanding the plurality of God in

ʼĕlocirchicircym while maintaining that God is also One in John -אלהים

1720-23 ldquo20 I pray not only for these but also for those who believe in me through their word 21 May they all be one as you Father are in me and I am in you May they also be in us so that the world may believe you sent me 22 I have given them the glory you have given me so that they may be one as we are one 23 I am in them and you are in me so that they may be made completely one that the world may know you have sent me and have loved them as you have loved merdquo174 Here Jesus prayed and affirmed the Oneplural-Pluralone175 within the context of relationships He also gave us a key to relate to grasp within the relational paradigm as to how God can be One and yet more than One in Being Having this key we can now comprehend with a little more clarity Jesusrsquo earlier claim in John 1030 that He and Father are One176 as his affirmation of the Oneplural-Pluralone of the Being of God

172 Genesis 2212 173 Plurality in Oneness and Oneness in Plurality 174 John 1720-23 Christian Standard Bible CSB 175 Highlighted in the preceding John 1722-23 passage 176See John 1030 and John 1722 read with John 11-4 and John 114 See strongrsquos G1520 Thayerrsquos Greek Lexicon b ldquoto be united most closely (in will

41

The first specific reference to Oneplural-Pluralone in Scripture is in Genesis 224 ldquothey shall be one fleshrdquo The Septuagint records it as 177 as ldquoδύο εἰς σάρκα μίαν178 ndash literally (δύο) two (εἰς) into (μίαν)179one in relation to (σάρκα) flesh As we can see this concept is not new What is new and novel is that Jesus specifically and expressly applied it to God in John 17 Hence Jesusrsquo affirmation180 of the Shema Yisrael of Deuteronomy 64 should be understood in this light and being a proclamation of YAHWEH ELOHIMrsquos Being as that of Oneplural-Pluralone Finally the first mention of Ruach Elohim181 or Spirit of God was in Genesis 12182 As Jesus stated and affirmed that God is Spirit183 it follows that it would be also proper to say that Ruach Elohim or Spirit of God is also a distinct Being in Oneplural-Pluralone

Yahweh-יהוה God-אלהים- ʼĕlocirchicircym

As such God as One is also revealed to be Triune ndash Father Son and Spirit in ThreeOne Being Relationally184 therefore I can say that God is One I can also say that God is more than One As God is not only One but also more than One I can properly also embrace God as Triune as Jesus has revealed God to be

spirit) John 1030 John 1711 21-23 Refer also to John 316 lsquomonogenes- only begotten sonrsquo 177 Genesis 224 KJV 178 Septuagint OT and Wescott-Holt NT Online 179 Greek accusative case ndash having the meaning of lsquoin relation torsquo Septuagint See also Matthew 195 and Mark 108 180 Mark 1229 181 Genesis 12 Tree of Life Version TLV 182 ldquoNow the earth was chaos and waste darkness was on the surface of the deep and the Ruach Elohim was hovering upon the surface of the waterrdquo Genesis 12 Tree of Life Version TLV 183 John424 ldquoHashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes Orthodox Jewish Bible (OJB) 184 how we relate to God and how God relates to us

42

For it is only in the fullness of time that this mystery was revealed by Christ Jesus that all may see ldquowhat185 the fellowship186 of the mystery187 is which from the beginning of the world188 hath been hid in God who hath created all things by Jesus Christ189 to the intent that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God190 According to the eternal191 purpose which he wrought in Christ Jesus our Lord192 The relevant part of the above passage may be translated as ldquowhat the fellowship of the mystery is which from eternity had been hid in God helliphellip According to the eternal purpose which he brought forth193 in Christ Jesus our Lordrdquo I note here that from eternity before creation there is a fellowship of mystery hid in God I believe that part of this mystery is that God is Triune or there can be no fellowship within the Being of God in eternity As to other parts of the mystery concerning Jesus194 I will attempt to address it in future posts The Oneplural-Pluralone mystery of Yahweh elohiym revealed to us through Jesus is that GOD is Triune As such revisiting Genesis anew through the lens provided by Jesus I am now able to see understand and integrate all creative

acts of God אלהים - elohiym and Lord God (Yahweh elohiym) as

the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communion

185 Greek τίς Strongrsquos G5101 meaning what or who 186 I am positing that this refers to Triune plurality in oneness and oneness in plurality See also Colossians 223 187 See footnote31 above 188 the word is αἰών-aiōn which literally also has the meaning lsquoeternityrsquo as

translated in Ephesians 311 as eternal αἰώνων purpose See Strongrsquos G165 189 Ephesians 39 GNV 190 Christ the wisdom of God See 1 Corinthians 124 and Proverbs 82223 191 See footnote33 above 192 Ephesians 31011 Youngrsquos Literal Translation See also Ephesians 14-12 193 See Strongrsquos G4160 ποιέω poieacuteō- to perform to do 194 Colossians 29 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible WEB

43

In so doing I have been blessed Father Son and Spirit bless you richly

44

7 GENESIS REVISITED (2) ndash THE INCARNATE SON - MYSTERY OF HUMANKIND - GLORY REVEALED Continuing from the last post I will now revisit the mystery of humankind in Genesis In John 1027-30 Jesus proclaimed that ldquo27 The sheep that are My own hear My voice and listen to Me I know them and they follow Me 28 And I give them eternal life and they will never ever [by any means] perish and no one will ever snatch them out of My hand29 My Father who has given them to Me is greater and mightier than all and no one is able to snatch them out of the Fatherrsquos hand 30 I and the Father are One [in essence and nature]rdquo195 My understanding of and paraphrasing of this passage is this ndash ldquoI and Father are One As such even as Father is greater than all and no one can snatch them out of Fatherrsquos hands no one can snatch them out of my hands for in the Oneness with Father I am also greater than allrdquo

It is not as some assert that as Father is greater and mightier than all Father is also greater and mightier than Him Son Incarnate There is no explicit statement in this passage that Father is greater and mightier than Son or that Son is inferior or weaker to Father Rather Father and Son are One(εἷς)196 Incarnate Son as the man Christ Jesus was revealing that though truly and properly God and truly and properly man His oneness and equality to197 in and with Father wasis not diminished or lessened in any way In John 171-3 Jesus had referred to Father as the only(μόνον from μόνος)198 true God

195 Amplified Bible (AMP) 196 Greek εἷς heicircs Strongrsquos G1520 197 Philippians 26 ldquoWho being in the form of God thought it not robbery to be equal with Godrdquo Greek οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ - literally not robbery to be equal with God The Amplified Bible has it as ldquodid not regard equality with God a thing to be grasped or asserted [as if He did not already possess it or was afraid of losing it]rdquo 198 Greek μόνον from μόνος moacutenos Strongrsquos G3441

45

In New Testament Greek as in Old Testament Hebrew199 there is distinction in words between lsquoone and only or unique - monos200 in Greek and yachid201 in Hebrewrsquo and lsquoone including oneness - heicircs202 in Greek and echad203 in Hebrewrsquo In John 1710 with reference again to Father God Jesus asserts ldquoAll mine are yours and yours are mine and I am glorified in themrdquo204 Jesus is very explicit on this What this means is that All God is What and Who God is Jesus is Paul had written concerning this as the lsquofellowship of the mysteryrdquo from and in eternity being hidden205 in God who created all things through Christ In the last few paragraphs of my last post I had stated that ldquoI am now able to see understand and integrate all creative acts of God elohiym and Lord God (Yahweh elohiym) as the joint participatory acts of Father Son and Spirit even as Father initiates Son mediates and Spirit generates all creative acts in union and communionrdquo Paulrsquos phrase lsquofellowship of the mysteryrsquo that

God(elohiym) created all things through Christ the Incarnate Son is wide enough to include this view that in God(elohiym) Father Initiates Son Mediates and Spirit Generates all creation into being For me the phrase lsquoGod who created all things through Christrsquo not only means that God created all things through the Mediatorial Person of the Eternal Son but also for the one206( εἷς-heicircs) Mediatorial Person of the Incarnate Son I note that the Greek word εἷς-heicircs is used here instead of μόνος moacutenos I believe that this is so because in the person of Christ the divine and human natures are so in union that Christ is truly and properly God and truly and properly man207 The Greek word εἷς-

199 See previous post Genesis Revisited (1) 200 Strongrsquos G3441 201 Strongrsquos H3173 202 Strongrsquos G1520 203 Strongrsquos H259 204 English Standard Version ESV 205 Ephesians 39 ἀποκεκρυμμένου See Strongrsquos parsing in Ephesians 39

Reverse Interlinear G613

206 1 Timothy 25 Greek εἷς heicircs Strongrsquos G1520 is used here by Paul 207 See Salvation Army Doctrine 4 ndash even though Paul was on the human Christ

46

heicircs having the meaning of one including oneness in plurality208 is much more encompassing than μόνος moacutenos which is more specific in meaning only one or unique The mystery209 of the Kingdom of God is also the mystery of the Incarnate Son210 Paul wrote211 of this as ldquothe wisdom212 of God in a mystery even the hid wisdom which God had determined before the world213 unto our gloryrdquo214 It is also ldquothe mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fullness of times he might gather together in one215 all things in Christ both which are in heaven and which are on earth even in himrdquo216rdquo ldquo4 even as he chose us in him before the foundation of the world217 that we should be holy and blameless before him In love 5 he predestined us for adoption to himself as sons through Jesus Christ according to the purpose of his will 6 to the praise of his glorious grace with which he has blessed us in the Belovedrdquo218 Note that Paulrsquos understanding was that we were chosen in the Eternal Son Incarnate Son to be(Christ) before creation thereby predestining or foreordaining us to be adopted as sons(children) in Christ(incarnate Son) according to the purpose of his will This is the mystery of Godrsquos will revealed

208 See Mark 1229 where the Lord is one εἷς-heicircs and Mark 108 Ephesians 531 one εἷς-heicircs flesh See also Matthew 195 where μία miacutea the Irregular feminine form of εἷς was used 209 Mark 411 210 Ephesians 34 211 1 Corinthians 27 See also Romans 625 212 See Proverbs 822 213 Before creation ndash in Eternity 214 1599 Geneva Bible 215 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo 216 Ephesians 1910 KJV 217 before the creation of the cosmos ie in eternity in Eternal Son the Incarnate Son to be 218 Ephesians 14-6 ESV

47

1 In eternity before creation within the Triune union and communion Father Son and Spirit will was for Son to become a created human being

2 For this cause and to fulfil this purpose Father Initiated Son Mediated and Spirit Generated creation God created

3 Human beings were the forethought of God Father Son and Spirit in eternity Humans were not created as an afterthought of God

4 Through the Incarnate Son the man Christ Jesus Who is truly and properly human and truly and properly divine to gather together in one219 all things in Christ both which are in heaven and which are on earth

5 Through the one Mediator the man Christ Jesus220 for human beings to be one221 with God Father Son and Spirit in union and communion through partaking of the Divine nature222

This is also the mystery of the Kingdom of God and Incarnate Son revealed For in writing to the Colossians Paul desired that ldquothat their hearts may be encouraged being knit together in love to

reach all the riches of full assurance of understanding and the knowledge of Gods mystery which is Christrdquo223 Therefore in Genesis 12627 where it is written that God elohiym said ldquoLet us make man in our image after our likeness And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth So God created man in his own image in the image of God he created him male and female he created themrdquo 224 it was an expression of what was

219 See Strongrsquos G346 ἀνακεφαλαίομαι anakephalaiacuteomai under Thayerrsquos Lexicon ldquoIn Ephesians 110 God is said ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ to bring together again for himself (note the middle) all things and beings (hitherto disunited by sin) into one combined state of fellowship in Christ the universal bond [cf Meyer or Ellicott on Ephesians the passage cited]rdquo See also Colossians 120 lsquoto reconcile to himself all things whether on earth or in heavenrsquo ESV 220 1Timothy 25 221 John 1720-26 222 2 Peter 14 223 Colossians 22 ESV the term Christ means the Incarnate Son 224 ESV lsquomanrsquo meaning lsquomankindrsquo

48

already decided by Yahweh elohiym(God Father Son and Spirit) in love225 in eternity And if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happening Therefore whatever choice that Adam and Eve would have made vis a vis concerning eating of the fruit of the tree of knowledge of good and evil the Eternal Son would still have to become a human being for the will and purpose of God to be fulfilled The Eternal Son becoming the Incarnate Son has always been the eternal desire will and purpose of God not an afterthought of God to address the consequence of eating of the fruit of the tree of knowledge of good and evil

For the glory of the mystery has always been Christ in us the hope of glory226 The glory of the mystery Christ in you the hope of glory be yours today

225 Ephesians 145 226 Colossians 127

49

8 GENESIS REVISISTED (3) MERCY GRACE LOVE

With Christ in us being the beginning and end of glory I begin to have a new and fresh perspective of Godrsquos relationship to man in Genesis Chapters 2 and 3 Genesis 2 7-9 reads ldquo7 then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo227 Genesis 215-17 statesldquo15 The Lord God took the man and put him in the garden of Eden to work it and keep it 16 And the Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that you eat228 of it you shall surely dierdquo229

The original Hebrew words translated as surely die is 230ות מותתמ

muth231 thmuth232 233 having the literal meaning lsquoin dying you diersquo234 or dying you would die

227227 ESV 228 footnote ESV lsquowhen you eatrsquo 229 ESV 230 Parsing lsquoמות muwthrsquo Stem Qal Aspect Infinitive - Infinitive Construct is used as a verbal noun corresponding to the English verbal noun ending in ldquo-ingrdquo Strongrsquos H4191

Parsing lsquoות thmuwthrsquo Stem Qal Aspect Imperfect -It is used to describe a תמsingle (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and movement by suggesting the process preliminary to its completion Strongrsquos H4191 231 See footnote 5 232 See footnote 4 233 Scripture4allorg Hebrew Interlinear Bible (OT) Westminster Leningrad Codex with vowels 234 exeGeses Companion Bible

50

In the Septuagint the Greek words are ldquoθανατω αποθανεισθε - thanatō235 apothanḗisthō236 literally lsquodying you shall die237rsquoor lsquoby death you shall diersquo238

In Leviticus 209101112131516 the words ת ות־יומ מ

muth ות־ תiumth is also 240rdquodying he shall dieldquomeaning 239 מ יומ recorded seven times Julia Smith Translation Leviticus 20 ndash relevant verses

1 v9 ldquoWhen a man a man who shall lightly esteem his father and his mother dying he shall die he lightly esteemed ha father and his mother his blood is upon him

2 v10 ldquoAnd a man who shall commit adultery with a mans wife who shall commit adultery with his friends wife dying he shall die the adulterer and the adulteressrdquo

3 v11 ldquoAnd a man who shall lie with his fathers wife uncovered his fathers nakedness dying they shall die they two their blood is upon themrdquo

4 v12 ldquoAnd a man who shall lie with his daughter-in-law dying they shall die they two they did profanation their blood is upon themrdquo

5 v13 ldquoAnd a man who shall lie with a male in a womans bed they did abomination they two dying shall die their blood is upon themrdquo

6 v15 ldquoAnd a man who shall give his bed with a quadruped dying he shall die and ye shall kill the quadrupedrdquo

7 v16 ldquoAnd a woman who shall come near to any quadruped to lie down with it and didst thou kill the woman and the quadruped dying they shall die their blood is upon themrdquo

In all instances in Leviticus quoted above the words ldquomuth ות־ מiumth connotes and describes a life rdquodying they shall dielsquo 241ת יומ which is in a process of lsquodyingrsquo being prematurely terminated by being put to death by an external intervention

235 See Strongrsquos G2288 236 See Strongrsquos G599 237 The Septuagint with Apocrypha Greek and English Sir Lancelot C L Brenton 238 Charles Thompson Translation muwth Stem Hopal Aspect Imperfect Hophal is the passive of Hiphil מות 239240 Julia E Smith Parker Translation 241 See footnote 13

51

I submit that the words in dying you ldquo 243thmuth muth 242ות מותתמdierdquo244 in Genesis 217 also carries the same meaning This is because man as a created being was from the onset of creation subject to creationrsquos process of decay and death Only if the fruit of the tree of life was eaten could Adam and Eve live eternally ldquoThen the Lord God said ldquoBehold the man has become like one of us in knowing good and evil Now lest he reach out his hand and take also of the tree of life and eat and live forevermdashrdquo245 Until and unless they ate of the fruit of the tree of life they were living in the process of decay and death They will eventually die Therefore when God told Adam ldquoof the tree of the knowledge of good and evil you shall not eat for in the day that you eat of itrdquo ldquoin dying you die or in dying you would dierdquo what is meant that Adamrsquos life (which is in the process of decay and dying) would prematurely be ended lsquoin the dayrsquo that he ate of the fruit Here the fruit and the eating will initiate the external intervention that would prematurely end life within the day of its occurrence The narrative in Genesis 2 and 3 has no record of either Adam and Eve dying or more accurately having their lives prematurely ended lsquowithin the dayrsquo of their eating the fruit from the tree of knowledge of good and evil Instead the narrative records that they were driven out of the Garden of Eden lived for hundreds of years and had many descendants

The traditional approach usually held by Jews and Christians is

that ldquoin dying you dierdquo or ldquodying you 247muth thmuth 246ות מותתמwould dierdquo just means that Adam would lsquoinevitablyrsquo die My objection to this is

1 All the instances in Leviticus 20 9-13 15-16 does not support

this understanding Furthurmore lsquoות thmuwthrsquo has a Qalתמ

Stem and a Imperfect Aspect used to describe a single (as opposed to a repeated) action in the past it differs from the perfect in being more vivid and pictorial The perfect expresses the fact the imperfect adds colour and

242 See footnote 4 243 See footnote 4 244 See footnote 8 245 Genesis 322 ESV 246 See footnote 4 247 See footnote 4

52

movement by suggesting the process preliminary to its completion As such lsquoby deathrsquo suggests the process of Adamrsquos life from creation and lsquoyou diersquo means the premature ending of life in death The words do not have the meaning that ldquoif you eat of it you shall eventually248 (after hundreds of years) dierdquo

2 Some Christian circles espouse that spiritual death occurred when the fruit249 was eaten My objection to this is that there is nothing in the Genesis narratives here that even suggest that this was so If we take this position then it would imply that the humans that walked out of Eden only has soul and body with no human spirit( zombie or half-zombie) the human spirit having suffered spiritual death

3 Others espouse the view that death means separation from God because of the sin of disobedience However this is also not supported in these narratives Instead God was looking for them after they went into hiding God spoke to them after the event God continued to speak to them even after they left Eden God was always with the humans that He created in His image and likeness What separation was

there from God

The thread of commonality that runs in the views canvassed above is the presumption that since God had said that ldquoin the day that you eat of it dying you dierdquo 1death must have happened or 2 will happen or 3 was happening to show that what God has said has come to pass For the presumption is that whatever God says must come to pass However two humans walked out alive in body soul and spirit from Eden when they should have died So they must have died in some way the reasoning goes I submit that that premature deaths for Adam and Eve did not

materialised because Yahweh(יהוה)elohiym(אלהים)250 showed

mercy grace and love to Adam and Eve For mercy is always

248 lsquoAfter hundreds of yearsrsquo 249 Of the tree of knowledge of good and evil 250 Genesis 25

53

above judgement even as the mercy seat251 is above and covers the tablets252 of the commandments of God in the Ark of the

Covenant For Yahweh(יהוה)elohiym(אלהים)rsquos has great and much

mercy253 and Yahweh(יהוה)elohiym(אלהים)rsquos mercies endures

forever254 The Lord God also exercises mercies judgements and righteousness on earth for in these the Lord God delights255 The Lord God will have mercy on whom He will have mercy and compassion on whom he will have compassion256 Exodus 3319 states ldquoAnd he said ldquoI will make all my goodness pass before you and will proclaim before you my name lsquoThe Lordrsquo And I will be gracious to whom I will be gracious and will show mercy on whom I will show mercyrdquo257 Exodus 3456 records ldquoThe Lord descended in the cloud and stood with him there and proclaimed the name of the Lord 6 The Lord passed before him and proclaimed ldquoThe Lord the Lord a God merciful and gracious slow to anger and abounding in steadfast love and faithfulnessrdquo As stated in my last post ldquoAnd if it has always been the eternal will and purpose of God to bring together all things into one in and through Christ the human Jesus then there is nothing neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor height nor depth nor anything else in all creation will be able to prevent this from happeningrdquo Mercy grace and love because of Eternal Son is the basis for this Adam and Eve through wilfulness disobeyed Yahweh elohiymrsquos command not to eat of the fruit from the tree of knowledge of good and evil The consequence for them in their mortality was to die in

the day that they did so as pronounced by Yahweh elohiym258 However that does not prevent Yahweh elohiym forgiving them

251 Exodus 2517 21 252 Exodus 2521 Deuteronomy 102-5 See also Hebrews 94 where according to tradition two other items were kept in the Ark ndashAaronrsquos rod cf Numbers 105810 and the golden censer 253 Psalm 1458 Psalm 1005 Psalm 10317 254 Psalm 136 255 Jeremiah 924 256 See Romans 915-18 257 ESV 258 Genesis 21617

54

for their disobedience and exercising mercy in pardoning them from the consequences of their wilful actions I see this in the Genesis 3 narrative Adam and Eve did not die within the day that they had disobeyed and ate the fruit The fact that they did not die and could walk out of Eden to me is all about forgiveness and the mercy of God towards them For the purpose of Yahweh elohiym concerning the mystery of His will in eternity before the creation of the cosmos had yet to be realised259 If Adam and Eve were to dying die within the day this purpose and will would have been thwarted One out of the seven occurrences of lsquodying you diersquo in Leviticus 20 was actually brought before Jesus for his consideration and response It had to do with Leviticus 2010 The occurrence concerned the woman caught in the act of adultery found in John 83-11 ldquo3 The scribes and the Pharisees brought a woman who had been caught in adultery and placing her in the midst 4 they said to him ldquoTeacher this woman has been caught in the act of adultery 5

Now in the Law Moses commanded us to stone such women So what do you sayrdquo 6 This they said to test him that they might have some charge to bring against him Jesus bent down and wrote with his finger on the ground 7 And as they continued to ask him he stood up and said to them ldquoLet him who is without sin among you be the first to throw a stone at herrdquo 8 And once more he bent down and wrote on the ground 9 But when they heard it they went away one by one beginning with the older ones and Jesus was left alone with the woman standing before him 10 Jesus stood up and said to her ldquoWoman where are they Has no one condemned yourdquo 11 She said ldquoNo one Lordrdquo And Jesus said ldquoNeither do I condemn you go and from now on sin no morerdquo According to Leviticus 2010 the adulterer and adulteress were both to be put to death In this situation only the adulteress was before Jesus and according to Leviticus 2010 her life was to be terminated prematurely -ldquodying she diesrdquo

259 I refer to my last post concerning this

55

I note that Jesus did not dispute the sin260 of what she did And though there was no one around to condemn her he still could carry out the requirements of the Law in Leviticus 20 and terminate her life Yet notwithstanding that the Law was broken and according to the commands that God had given she was to be killed Jesus showed mercy when he said ldquoNeither do I condemn you go and from now on sin no morerdquo Here as man and as the Incarnate Son God made flesh he showed mercy and forgiveness when Godrsquos law or commandment required death The Lord did the same for David in 2 Samuel 29-13 when David despised the commandments of the Lord and did evil Instead of being killed the Lord showed mercy and put away his sin that he might not die261 Hence I submit that in Genesis 2 and 3 after Adam and Eve sinned Yahweh elohiym showed them mercy and forgiveness else they would have died there and then They would not have

been able to walk out of Eden lived for hundreds of years be fruitful and multiply and participate in fulfilling the mystery of Yahweh elohiym will ndash Christ in us the hope of glory As such the mercies goodness and grace of God continually endures from everlasting to everlasting Embraced within the will wisdom and fullness of Yahweh elohiym before creation throughout creation and into a new creation in Christ the narratives in Genesis 2 and 3 is but an initial foretaste of the mercy grace and love of God for humanity culminating in fullness in the person of Incarnate Son the man Christ Jesus No wonder the Psalmist wrote in Psalm 84 ldquoWhat is man that you remember him - and the son of humanity that you visit himrdquo262 For the great mercies grace and love of Yahweh elohiym to humankind is from eternity into eternity grounded in the Being of who Eternal Son was now is and ever to be And through this one

260 John 2011 sin no more 261 2 Samuel 213 262 exeGeses Companion Bible

56

man the man Christ Jesus we are ever enabled and favoured through Spirit to continually receive these eternally The Lord God bless and be with you

57

9 GENESIS REVISISTED (4) TEMPTATION ndash EVE AND THE SERPENT

I now revisit the narratives relating to temptation in Genesis 2 and 3 Genesis 27-9 records ldquothen the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life and the man became a living creature 8 And the Lord God planted a garden in Eden in the east and there he put the man whom he had formed 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo263 After the creation of man ldquoout of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food The tree of life was in the midst of the garden and the tree of the knowledge of good and evilrdquo According to this verse every tree was pleasant to the sight and good for food including the tree of life and the tree of knowledge of good and evil However ldquothe Lord God commanded the man saying ldquoYou may surely eat of every tree of the garden 17 but of the tree of the knowledge of good and evil you shall not eat for in the day that

you eat of it you shall surely dierdquo264 Even though the tree of knowledge of good and evil was originally pleasant to the sight and good for food Godrsquos command to man prohibited man from eating of it However if man was disobedient and wilfully ate of it then not only man but also the whole of humanity would perish and die for all humankind may be said to be residing in this one man This seems to be the implication in the Septuagint as the word for lsquoyoursquo in lsquoyou shall not eatrsquo265 lsquoyou shall eatrsquo266 and lsquodying you diersquo267 in Genesis 17 quoted above is in the plural while the lsquoyoursquo in Genesis 16 is in the singular268 The Hebrew Masoretic Text however has the lsquoyoursquo in the singular

263 ESV 264 Genesis 216-17 ESV 265 φαγεσθε lsquoeatingrsquo Greek second person plural 266 φαγητε lsquoeatingrsquo Greek second person plural 267 αποθανεισθ lsquoyou diersquo Greek second person plural 268 φαγη lsquoeatrsquo Greek second person singular

58

emphasising the personal though the consequence would include all humankind Herein is the first introduction and communication in Scripture of the dynamics of action and consequence cause and effect sowing and reaping The harsh take concerning Godrsquos relationship to man and manrsquos relationship to God seems to be unequivocal Disobey Godrsquos command and the consequence is death269 There are no two ways about it The serpent came into being after God this gave command to Adam However being more ldquocrafty270 than any other beast of the field that the Lord God had maderdquo271 it must have gotten an inkling or some knowledge pertaining to the command given How else would it have been able to initiate the temptation of Eve with the opening words of ldquoDid God actually say lsquoyou272 shall not eat of any tree in the gardenrsquordquo

The Septuagint and the Masoretic Text record the lsquoyoursquo in Genesis 33 as plural273 in Eversquos reply ldquoAnd the woman said to the serpent ldquoWe may eat of the fruit of the trees in the garden 3 but God said lsquoYou shall not eat of the fruit of the tree that is in the midst of the garden neither shall you touch it lest you diersquordquo274 ldquo4 But the serpent said to the woman ldquoYou275 will not surely die 5 For God knows that when you eat of it your eyes will be opened and you276 will be like God knowing good and evilrdquo Although the serpent was speaking to the woman Adam was with her277 As such I suspect that the writer was inferring that the

269 Ezekiel 184 ldquoThe soul who sins shall dierdquo ESV 270 Subtle cunning 271 Genesis 31 272 φαγητε lsquoyou eatrsquo Greek second person plural 273 Greek second person plural 274 Genesis 32-3 ESV 275 Greek second person plural 276 Greek second person plural 277 Genesis 36

59

serpent was also surreptitiously addressing Adam hence the plural lsquoyoursquo Eve responded on her own and ldquosaw that tree was good for food and that it was a delight to the eyes and that the tree was to be desired to make one wiserdquo The tree was indeed good for food except that God had commanded that it was not to be eaten The tree was a delight to the eyes as God grew it to be pleasant to the eyes The tree was to make one wise278 That could have been Eversquos presumption or sensing in her spirit Or was it her personal understanding and take of the tree being the tree of knowledge of good and evil But how far wrong or right was Eve

For just by being able to discern between good and evil does not necessarily make one wise Wisdom is much more than this Wisdom is ldquothe quality of having experience knowledge and good judgementrdquo279 Eversquos consequent choices of eating the fruit from the tree giving the fruit to Adam and blaming the serpent for it on hindsight definitely exhibits a lack of wisdom prudence circumspection and good judgement It is my understanding that in so doing Eve was seduced by and succumbed to her lust of the flesh lust of the eyes and her pride of life written of in1 John 215-17 ldquo15 Do not love the world or the things in the world If any one loves the world love for the Father is not in him 16 For all that is in the world the lust of the flesh and the lust of the eyes and the pride of life is not of the Father but is of the world 17 And the world passes away and the lust of it but he who does the will of God abides for everrdquo280 It was the combination of being seduced by all of these elements

278 Hebrew ל sakal ndash tobecircumspectintelligenttohaveinsightStrongrsquos שכ

H7919 279 Oxford Dictionary 280 RSV

60

1Good to eat ndash lust of the flesh 2Delight to the eyes ndash lust of the eyes 3Make one wise ndash pride of life That inevitably led her to succumb to her temptation fail her testing of fidelity to God and disobey Godrsquos command According to Paul the serpent deceived Eve281 but that did not mean that she was without fault282 For Eve allowed herself to be seduced by and to succumb to her lusts and pride She chose freely and willingly Eve is accountable Eve always had an alternative For in all choices there is always one or more alternative choices When she was tempted Eve could have chosen the path of obedience instead of disobedience She could have chosen to set her mind and heart on Yahweh elohiym which would have resulted in her tasting and seeing that Yahweh is truly good283 in comparison to the fruit of the tree that was good for food that she took and ate

Eve could have set her eyes on Yahweh elohiym and make Yahweh her delight and Yahweh would have granted the desires of her heart284 rather than act on her own without Yahweh and be left unfulfilled Instead of merely becoming wise285 without Yahweh she lost acquiring true and genuine wisdom286 from Yahweh For it is only Yahweh Who gives wisdom287 There were other trees in the garden pleasant to the eyes and good for food Why suddenly the ignition of soaring flames of consuming desire and passion to eat from this particular tree at

281 2 Corinthians 113 282 1 Timothy 214 283 Psalm 348 284 Pslam 374 ל 285 sacirckal - to be prudent be circumspect to be insightful Strongrsquos H7919 שכ 286 Proverbs 910 The fear of the Lord is the beginning of wisdom - חכמה chokmacirch Strongrsquos H2451 See Proverbs 26 287 Proverbs 26 Contrast with Luke 252 where Jesus increased in wisdom and stature and in favour with God and man 2 Chronicles 19-12 Yahweh granting Solomon wisdom

61

that moment I believe that it was in that moment that her desires metamorphosed into lust For I believe in that moment Eve made the choice to disobey Godrsquos command to satisfy all her desires solely for herself without thought of consequence that would follow without consideration for God or Adam who was beside her That was also the moment I believe when self-deception came into being within her and her pride of life without God reared its head that Eve was self-seduced resulting in her succumbing to her lusts and pride Eve could have chosen not to act at that moment She could have chosen to verify or clarify all that the serpent had spoken of She could have deferred from acting until she had consulted with either Adam or God or both Her choice might have been different if it had been a more informed choice These however remain unrealised possibilities matters and events after the fact The fact of the narrative is that Eve chose to eat the fruit in that moment

Note that the serpent here is not Satan or the Devil Genesis 31 records that this serpent was a beast of the field that God had made ldquoAnd the serpent was cunning above every animal of the field which Jehovah God had maderdquo288 Furthurmore Genesis 314 records ldquoThe Lord God said to the serpent ldquoBecause you have done this You are cursed more than all the cattle And more than any animal of the field On your belly you shall go And dust you shall eat All the days of your liferdquo289 As such any allusion whatsoever to Satan or the Devil being the serpent in this narrative to my mind is therefore untenable and insupportable For to take that position would imply

1 Satan was originally created as a beast of the field and is now crawling on its belly eating dust Or

2 If Satan had a hand in the temptation in either being the mastermind behind the serpent of influencing or possessing the serpent then Satan would have gotten away scot free for all itrsquos actions while all other parties were punished immediately after the event

288 Greenrsquos Literal Translation 289 Amplified Bible AMP

62

So why did the serpent do it What could possibly be the motive to intention of and benefit for the serpent doing this What did the serpent hope to gain from all this I believe that the answers will reveal themselves as we examine the original and initial fundamental relationship between humankind and the serpent In Genesis 126-28 it is recorded ldquoThen God said ldquoLet Us make man in Our image after Our likeness Let them rule over the fish of the sea over the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo God created humankind in His image in the image of God He created him male and female He created them 28 God blessed them and God said to them ldquoBe fruitful and multiply fill the land and conquer it Rule over the fish of the sea the flying creatures of the sky and over every animal that crawls on the landrdquo Adam and Eve were created to rule ldquoover the fish of the sea over

the flying creatures of the sky over the livestock over the whole earth and over every crawling creature that crawls on the landrdquo The serpent was under their rule If they died and had no descendants then human rule over the serpent would end Should such an event happen I believe the serpent would have achieved its primary objective of obtaining freedom from human rule And ldquobeing cunning above every animal of the field which Jehovah God had maderdquo290 probably through its cunning subsequently rule over all the other creatures in place of human rule Godrsquos commandment to Adam was very simple and strict ndash ldquo of the treehellipyou shall not eat for in the day that you eat of it dying you will dierdquo291 It does not matter whether you were deceived into eating of it or was careless that you ate of it Your intentions are irrelevant and are not mitigating factors should you eat of it For ldquoin the day that you eat of it dying you will dierdquo Godrsquos stringent and unyielding command was clear

290 Genesis 31 291 Please refer to my previous post genesis Revisited (3)

63

Hence for the serpent whatsoever means underhanded or otherwise to get Adam and Eve to eat of the tree of knowledge of good and evil were to be utilised to achieve the serpentrsquos goal of freedom from human rule If so I believe the serpentrsquos motive intention and benefit in this temptation narrative may be grasped with clarity The serpentrsquos motive was first to deceive the woman292 by telling her that by eating of the tree ldquoyou(both she and Adam-plural you) shall not dying dierdquo293 The serpentrsquos intention was to kill both Adam and Eve It was somehow aware that if Adam and Eve were to eat of the tree according to Godrsquos commandment they within the day of the occurrence dying shall die294 As far as it was aware what God has said God will and must do for God must keep his word The serpentrsquos benefit to be gained was freedom from human rule to which God had subjected it What a goal what a prize

Freedom For freedom even today for many no sacrifice price or means is too much For the serpent its goal freedom justifies all means even manipulating and seeking through its cunning Yahweh elohiymrsquos command to advance its own purposes objectives and goals at the expense suffering or death of others in this case humankind I believe that Jesus was alluding to when he used the expression ldquoYou serpents you offspring of vipersrdquo295 on the Scribes and Pharisees in his rebuke of and woes on them on their conduct296 when they should know better ldquoFor they bind heavy burdens that are grievous to be borne and lay them on menrsquos shoulders but they themselves will not lift a finger to help themrdquo297 Jesus also identified the Pharisees and Sadducees at his baptism as ldquoYou offspring of vipersrdquo implying that they manipulate and used

292 See footnote 18 and 19 293 Genesis 34 294 See my previous post Genesis Revisited (3) on the Sadducees and Pharisees at his baptism Matthew 37 295 Matthew 2333 WEB Jesus also used the phrase ldquoYou offspring of vipersrdquo 296 Matthew 231-33 297 Matthew 234 WEB

64

Yahwehrsquos commands for their own advantage at the expense of others But Eve took of the fruit and ate Then she gave the fruit to her husband Adam who was with her and he ate The serpentrsquos plan seemed to be bearing fruit And the serpent would have succeeded if God had not stood firm and honoured ldquothe mystery of His will according to His good pleasure which He purposed in Christrdquo298 ldquoGodrsquos wisdom in a mystery the wisdom once hidden which God predestined before the ages to our gloryrdquo299

For Yahweh(יהוה)elohiym(אלהים) honoured this mystery in Christ

by exercising mercy300 grace301 and love302 over His commandment towards Adam and Eve In place of death arising

from the sin of disobedience Yahweh(יהוה)elohiym(אלהים)

forgave in mercy grace love and gave life

Such has always been the Nature and Being of Yahweh(יהוה)

elohiym(אלהים) Triune God Father Son and Spirit that I have

seen in Genesis Revisited I see this too in the Person of Christ Jesus whom I have

encountered Incarnate Son of and in Yahweh(יהוה)

elohiym(אלהים)Triune God Father Son and Spirit

Yahweh elohiym Triune Godrsquos blessing rest on you today

298 Ephesians 19 AMP 299 1 Corinthians 27 300 Exodus 3319 Exodus 3456 See also my previous post Genesis Revisited (3) 301 John 116 literally ldquograce anti gracerdquo ndash Greek rdquoχάριν ἀντὶ χάριτος ndash charis anti charistosrdquo 302 I John 49 By this Godrsquos love was revealed in us that God has sent his one and only Son into the world that we might live through him WEB World English Bible

65

10 IDENTITY IN BEING BECOMING BECOMING BEING

After posting Genesis Revisited I woke on the morning of Christmas Eve 2020 with thoughts on Being Becoming Becoming Being To my surprise I felt that I could suddenly string and express into words my personal take on the being becoming of Triune God and being becoming of a human being For the past forty-five years or so I have long been grappling as to whether there is authenticity in the personality or identity of a human being or God for that matter whether the lsquoIrsquo and lsquomersquo is authentic and real If so who am I What is Identity What is my being By and large humans go through life embracing accepting or even presuming that there is an authentic lsquoIrsquo lsquomersquo and lsquoyoursquo This is fundamentally essential to live life as we experience it and relate one to another in this plane and dimension We do not live life in complete isolation from everything In each and every moment we are in continual relationship to every other existence that is apart from ourselves in time and space in this reality WE ARE NOT ALONE

As such for me who and what I am my identity may be understood and defined as a lsquobeingrsquo of the sum of all my relationships An analogy of this on a more minute and personal scale can be better understood through a brief examination of the human body From an elemental perspective ldquoAlmost 99 of the mass of the human body is made up of six elements oxygen carbon hydrogen nitrogen calcium and phosphorus Only about 085 is composed of another five elements potassium sulphur sodium chlorine and magnesium All 11 are necessary for life The remaining elements are trace elements of which more than a dozen are thought on the basis of good evidence to be necessary for life All of the mass of the trace elements put together (less

66

than 10 grams for a human body) do not add up to the body mass of magnesium the least common of the 11 non-trace elementsrdquo303 In terms of molecules the human body is made up of

bull Water bull Proteins ndash including those of hair connective tissue etc bull Fats (or lipids) bull Hydroxyapatite in bones bull Carbohydrates such as glycogen and glucose bull DNA bull Dissolved inorganic ions such

as sodium potassium chloride bicarbonate phosphate bull Gases such as oxygen carbon dioxide nitrogen

oxide hydrogen carbon monoxide acetaldehyde formaldehyde methanethiol These may be dissolved or present in the gases in the lungs or intestines Ethane and pentane are produced by oxygen free radicals

bull Many other small molecules such as amino acids fatty

acids nucleobases nucleosides nucleotides vitamins cofactors

bull Free radicals such as superoxide hydroxyl and hydroperoxyl304

Our bodies also contain trillions of bacteria defining who we are and our wellbeing Any fluctuation in elemental molecular or bacteria composition in our body will have a consequential however minute effect on us As the elemental chemical and bacterial components of the body changes moment by moment the complete lsquowhorsquo and lsquowhatrsquo we are undergo similar changes These changes are essential and fundamental for the process of growth and decay in our lives The newborn babe at childbirth will grow into a young person who will eventually grow old and die Such is the nature of life and being that is ours

303 Wikipedia Composition of human body under Elements 304 Wikipedia Composition of human body under Molecules

67

Yet through all this as humans we continue to identify who we are and our being primarily through the human body of our birth till our death Who and what we are seem to be intrinsically jointly and severally linked to with in into and through these changes in that the growth and decay of the moments though separate and specific events are but expressions of the dynamic continuum of identity For we are not static beings frozen in time space and dimension without the ability of growth decay or self-renewal Rather we are dynamic beings in our becoming and becoming in our beings in and as the sum of all our relationships It is written in Genesis 12627 ldquoThen God said ldquoLet us make mankind in our image in our likeness305hellip So God created mankind in his own image in the image of God he created them male and female he created them306rdquo Humans were created in the image of God As such reflections and hazy glimpses as to Who and What Divinity is can inherently be found within us as human beings If so could this being in

becoming and becoming in being this identity also be within the Nature and Being of Triune Divine As humans we tend to absolutise perfection In so doing we are inclined to view absolute perfection as something that cannot change For change seems to suggest that the thing that is absolutely perfect is no longer that which is absolutely perfect Change implies a motion that makes that which is absolutely perfect less or better than what it was before the change In so doing this our notion of absolute perfection carries within it an inherent element of unchanging nature and being Humans by and large ascribe absolute perfection to the nature and being of God As such the nature and being of God must necessarily also be unchanging For if God can change then God would not be absolutely perfect For change would mean that that which was is now lesser or better than what it had been thereby negating this our notion of absolute perfection Therefore one of the essential attributes of God is that God must be and is completely unchanging in nature and being

305 Genesis 126(a) New International Version 306 Genesis 127 New International Version

68

But this cannot possibly be For God to be unchanging means that God is a State of Staticity Staticity means a state of inactive equilibrium of stagnation inactivity motionlessness Triune God creates Creation testifies to this In creating Triune God did something new that was not there before There was no creation before In creating Triune God became a Creator Not only that in creating dare I say Triune God had a new experience that of being a Creator to creation Creation suggests if not reveals that Triune God can have new experiences that were not within Triune Divinity before creation It also suggests that in becoming Creator Triune Divinity has grown and added to Eternal Triune experience and relationships However having new experiences and relationships do not in any way take away or add to the nature of Divinity in the Triune

Rather it expresses the nature and being of Triune Divinity as that of the ever-changing and unchanging Triune as the becoming- unbecoming Triune Divine This dynamism is intrinsically within the Nature and Being of Triune Divinity precisely because God is Triune and not lsquomonorsquo or singularly one For if Triune is Eternal and Divine then within Triune Father Son and Spirit Divinity new experiences and relationships would have existed eternally As stated above Creation can only suggest a revelation of this The man Christ Jesus God become human the Incarnate Son is the complete revelation to creation and humanity as to the Identity of Triune Divinity and authentic identity of a human being More than that Jesus the Christ is also the Way Truth and Life of the Where and How the Divine Nature and Being of Triune God is joined to interacts in and authentically relate with us humans in nature and being creatures made in the image and likeness of Triune Divinity

69

This is also what Christ in you the hope of glory307 reveals and encompasses God becoming human not only authenticates human identity in being becoming-becoming being in the sum of all our relationships but also allows the potential308 of eternity309 (eternal life) set in the human heart310 to come to fruition and realised with through and in the man Christ Jesus For ldquoAnyone who is joined to Christ is a new being the old is gone the new has comerdquo311 In Christ Triune Divinity is also a new Being the old is gone Triune New Identity has been realised Being Becoming-becoming being in Christ both God and humanity are now joined in this new dynamic identity of Christ with Triune Divine and humanity both jointly and severally enabled to participate in each otherrsquos nature being and the sum of all of each otherrsquos relationship Identity I believe is also inclusive of non-being and non-becoming

as allude earlier as the becoming-unbecoming Triune Divine I believe that these are inherent within Triune Divinity created humanity and the person of Christ

307Romans 820-21 ldquoFor the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo NIV see footnote[h] Colossians 126-27 ldquothe mystery that has been kept hidden for ages and generations but is now disclosed to the Lordrsquos people To them God has chosen to make known among the Gentiles the glorious riches of this mystery which is Christ in you the hope of gloryrdquo NIV 308 Hope of Romans 820 and Colossians 127 309 John 173 lsquolife eternalrsquo 310 Ecclesiastes 311 ldquoHe has made everything beautiful in its time He has also set eternity in the human heart yet no one can fathom what God has done from beginning to endrdquo NIV 311 Colossians 217 Good News Translation ESV ldquoTherefore if anyone is in Christ he is a new creation The old has passed away behold the new has comerdquo

70

11 IDENTITY- NON BEING AND lsquoNON BECOMING ndash UNCHANGINGrsquo

Triune God is not only Being and Becoming but also Non Being and Non Becoming lsquoUnchangingrsquo eternally We can catch a glimpse of this revelation in the following verses of the Scriptures in the Old and New Testaments

The text of Exodus 314 ldquoהיה ר א היה אש ה א אמר אלהים אל־מש וי

- God said to Moses Ehyeh asher ehyeh (I will be what I will be)312 The Amplified Bible Classic Edition translates the essence of the Hebrew as ldquoAnd God said to Moses I Am Who I Am and What I Am and I Will Be What I Will Berdquo

What is relevant to note here is that the Hebrew word היה א

- Ehyehrsquo is a verb lsquoto bersquo in the 1st person future tense that is ldquoI

will berdquo313 As such I perceive within this proclamation of Triune God a revelation of the Being (the lsquoIrsquo) and Becoming (the lsquowill be) and the Becoming Being (I will be) Nature and Being of Triune Divinity

The revelation given by the Almighty to John the Apostle314 was ldquoI

am the Alpha and the Omega the Beginning and the Endrdquo says

the Lord ldquowho is and who was and who is to come the Almightyrdquo315 John the Apostle later used the phrase ldquowho is and who was and who is to comerdquo as reference to the Almighty316

John also heard in the revelation vision the proclamation of the four beasts to the Divine One who sits on the throne the Lord God Almighty as ldquoHoly holy holy Lord God Almighty Who was and is and is to comerdquo317

312 Chabadorg The Complete Jewish Bible 313 See pealimcom Conjugation of להיות Verb ndash PAAL Root ה - י ndash ה Meaning -

to be 1st person future tense 314 Revelations 18 315 NKJV Revelations 18 316 Revelations 14 317 Revelation 48 NKJV

71

There are therefore two assertions recorded in Revelation of Lord God Almighty as ldquoWho is Who was and Who is to comerdquo and one as lsquoWho was Who is and Who is to comerdquo

These assertions are consistent with the revelation given to Moses in Exodus 314 for the Being Becoming and Becoming Being of Triune Divine can also be expressed as the Who is Who was and Who is to come of Triune God For the Being Becoming Who is before the Being Becoming was and is to be the Being Becoming after Who is is not Who was and also not Who is to come For Who was Who is has not become yet and for Who is Who is to come has yet to become As such before Who was became Who is Who is has not become has no being was non being Only in the Becoming does Who is have Being When Who is to come becomes Who is Who is becomes Who was Therefore Who was is the non Being of Who is even as Who is is the non Being of Who is to come As such for me being becoming non being becoming being though distinct are inherently intrinsically and inseparably one even as was is and will be though distinct are also inseparably one in being becoming and becoming being Yet in all these Triune Divinity the I AM WHAT I AM I WILL BE WHAT I WILL BE is the eternally unchanging is was and is to come Triune God This is what I understand the Unchanging or Non Becoming Nature and Being of Triune God to mean inseparable intrinsically and inherently One with and in Being Becoming-Non Being-Becoming Being of the Who and What of Triune Divinity For me it is then proper to confess Triune God as not only Being and Becoming but also Non Being and Non Becoming(Unchanging) eternally

72

In the Oneness of God the Triune present I Am was the past I AM and will ever be the future I Am in Being Becoming-Non Being-Becoming Being-Non Becoming eternally

But more than that in the Word(ὁ λόγος) flesh(σὰρξ) became(ἐγένετο) the Eternal Son becoming a created human being Now there is a created human being becoming becoming being non being and non becoming within and partaking of Triune Divinity in the whole of Divine Being Becoming-Non Being-Becoming Being-Non Becoming as divinely and humanly possible eternally Such is the glory318 pleasure and will319 of Triune God for Triune Divinity and all creation320 in and though the Incarnate Son the human the man Christ Jesus For in him all the fullness of Deity dwells bodily321

318 John 1722 NKJVldquoAnd the glory which You gave Me I have given them that they may be one just as We are one I in them and You in Me that they may be maderdquo perfect in onerdquo(more accurately in context made complete in oneness) NIV Translates it as ldquoI in them and you in memdashso that they may be brought to complete unity Then the world will know that you sent me and have loved them even as you have loved me 319 Ephesians14-6 ldquo just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will 6 to the praise of the glory of His grace by which He made us accepted in the Belovedrdquo NKJV Ephesians 19-12 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo NKJV See also Revelation 411 320 Ephesians 19-10 ldquo9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo NKJV 321 ldquoFor in him all the fullness of the Deity dwells bodilyrdquo World English Bible (WEB)

73

12 KENOTIC ETERNAL SON ndash BECOMING HUMAN FOR CREATION

Concerning the Word the Eternal Son it is written ldquo3 All things were made through him Without him nothing was made that has been maderdquo322 Of the Lord God Almighty it is written ldquoYou are worthy O Lord To receive glory and honour and power For You created all things And by323 Your will they exist and were createdrdquo 324 Paul proclaimed his God as ldquoLord of heaven and earthrdquo325 and that ldquoin Him we live and move and have our beingrdquo326 He further wrote ldquoFor the creation (nature) was subjected to frailty (to futility condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected itmdash[yet] with the hoperdquo327 In Genesis 11 it is written ldquoIn the beginning God created the heavens and the earthrdquo328 Paul also wrote For in him all things were created things in heaven and on earth visible and invisible whether thrones or powers or rulers or authorities all things have

322 John 13 WEB 323 Greek lsquoδιάrsquo - usually translated as lsquothroughrsquo 324 Revelations 411 NKJV 325 See Acts 1723(b) 24 NKJV 326 Acts 1728 NKJV Acts 1728 From the Cretan philosopher Epimenides Epimenides Cretica (Κρητικά) is quoted twice in the New Testament Its only source is a 9th-century Syriac commentary by Ishodad of Merv on the Acts of the Apostles discovered edited and translated (into Greek) by Prof J Rendel Harris in a series of articles[2][3][4] In the poem Minos addresses Zeus thus J Rendel Harris hypothetical Greek text[3] Τύμβον ἐτεκτήναντο σέθεν κύδιστε μέγιστε Κρῆτες ἀεὶ ψευδεῖς κακὰ θηρία γαστέρες ἀργαί Ἀλλὰ σὺ γ᾽ οὐ θνῇσκεις ἕστηκας γὰρ ζοὸς αίεί Ἐν γὰρ σοὶ ζῶμεν καὶ κινύμεθ᾽ ἠδὲ καὶ ἐσμέν Translation They fashioned a tomb for you holy and high one Cretans always liars evil beasts idle bellies But you are not dead you live and abide forever For in you we live and move and have our being 327 Romans 820 AMPC (Amplified Bible Classic Edition (AMPC) 328 Complete Jewish Bible

74

been created through him and for him He is before all things and in him all things hold together329 From the preceding three paragraphs what we can glean is that

1 Creation came into being by or through the will of God a choice of God330 (through your will they exist and were created)

2 Creation though distinct and lsquoseparatersquo from God is still within God (in Him we live and move and have our being)

3 All of Creation came into being through the Eternal Son (All things were made through him Without him nothing was made that has been made) (all things were created through him and for him)

4 Before Creation had being Creation was not had no being (For You created all things)

5 Creationrsquos being having been created is real and authentic but only as created being neither eternal nor divine like Godrsquos (He is before all things and in him all things hold together) 331 subject to futility having a beginning and end (For the creation (nature) was subjected to frailty (to futility

condemned to frustration) not because of some intentional fault on its part but by the will of Him Who so subjected it)

To even catch a sliver of understanding as to how creation came into being from non being we have to look to Paulrsquos statements in Philippians 25-7 in particular the kenosis or self emptying of the Eternal Son ldquo5 Let this mind be in you which was also in Christ Jesus 6 who being in the form of God did not consider it robbery332 to be equal with Godrsquo333 ldquobut emptied334 himself taking the form of a servant being made in the likeness of menrdquo335 Here I wish to reference para 5 of the article The Self-Emptying of Christ from the Fuller Theological Seminary website ldquoMuch theological effort has been expended on Paulrsquos observation that ldquoChrist Jesus being in the form of Godhellip emptied himself taking the form of a slave being born in human likenessrdquo (Phil 2 6-7)

329 Colossians 11617 NIV 330 See Ephesians 19 the Greek word ldquoεὐδοκίαrdquo Strongrsquos 2107 331 Colossians 117 332 See footnote b in NKJV lsquoOr something to be held onto to be equalrsquo 333 NKJV 334 Greek lsquoἐκένωσενrsquo Strongrsquos 2758 335 WEB Philippians 27

75

Several ldquokenoticrdquo theories (from kenosis or ldquoemptyingrdquo) have been propounded over the centuries to help explain what was laid aside and what retained in the astonishing act of incarnation Something of a consensus is emerging on the front of Pauline studies which understands the passage in the following way ldquoform of Godrdquo and ldquoform of a slavehuman likenessrdquo point not to a mere surface appearance but to authentic existence God and as a human4 Further those translationsmdashand there are manymdashwhich read that ldquoalthough he existed in the form of Godhellip he emptied himselfrdquo ought to be corrected to more accurate phrasing ldquobeing in the form of Godrdquo or even ldquobecause he existed in the form of Godhellip he emptied himselfrdquo That is the self-emptying is not to be seen as a divestment of deity on the contrary it is an expression of deity Jesus is able to do it because he is God The act of incarnation is an elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of God he took as well the being and existence of the creature336 Surely he ldquoemptied himselfrdquo of something above we used J B Lightfootrsquos language that he divested himself of heavenly prerogatives Without ceasing to be God he became

human As N T Wright has written ldquoThe pre-existent son regarded equality with God not as excusing him from the task of (redemptive) suffering and death but actually as uniquely qualifying him for that vocationrdquo337 I believe the self-emptying as an expression of Deity is also the process by which creation was spoken into being by Triune God through Fatherrsquos initiation Sonrsquos mediation and Spiritrsquos generation within the Being and Existence of Triune Deity whereby Triune God became Creator to all creation coming or becoming into being from non-being authentically real distinct contingent upon yet completely different as creature to Creator Similarly this self-emptying by Triune Deity through Eternal Son for creation to come into being from non being is not to be seen

336 My emphasis and highlighting in bold 337 Fifth Para on The Self-Emptying of Christ Fuller Theological seminary wwwfulleredu Kenosis I Fuller Seminary I apologise for not being able to quote who wrote this as it was not available on the website I wish to give and state the author deserves all credit for what was written I have emailed Fuller Theological Seminary and am awaiting their reply

76

as a divestment of Triune Deity on the contrary it is an expression of Triune Deity338 Creation is similarly ldquoan elegant expression of what God can do that is otherwise to us incomprehensible in the being and existence of Godrdquo339 creation came into being Creation was never brought into being that Triune God would only be God of creation Much more than that creation came into being that Triune God could also be God with creation in and as a creature of creation a human being ldquothat in the dispensation of the fullness of the times He might gather together in one all things in Christ both which are in heaven and which are on earthmdashin Himrdquo340 Triune Godrsquos will choice and passionate desire for creation was to be joined to creation and for creation to be joined to Divinity as Divinely and humanly possible in with and through the man Christ Jesus the Incarnate Eternal Son through the mystery of Triune Divine emptying

In light of the above I proffer that the words of John the Apostle ldquoFor God so loved the world (Greek- Kosmos) that he gave his only begotten Sonrdquo341 can not only have the meaning and interpretation of ldquohuman inhabitants of the earthrdquo but also includes within it the meaning and interpretation of ldquoall created order and thingsrdquo342 Such to me is the incomprehensible love and glory expressed in the mystery of Triune Divine Emptying in and through the Eternal Son Concerning this Paul wrote in Ephesians 1 4 -12 ldquo4 just as He chose us in Him before the foundation of the world that we should be holy and without blame before Him in love 5 having predestined us to adoption as sons by Jesus Christ to Himself according to the good pleasure of His will

338 Borrowing the thoughts and words from The-Self Emptying of Christ referred in footnote 14 339 ibid 15 above 340 Ephesians 110 NKJV 341 John 316 342 See Strongrsquos 2889

77

6 to the praise of the glory of His grace by which He made us accepted in the Beloved 7 In Him we have redemption through His blood the forgiveness of sins according to the riches of His grace 8 which He made to abound toward us in all wisdom and prudence 9 having made known to us the mystery of His will according to His good pleasure which He purposed in Himself 10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ343 both which are in heaven and which are on earthmdashin Him 11 In Him also we have obtained an inheritance being predestined according to the purpose of Him who works all things according to the counsel of His will 12 that we who first trusted in Christ should be to the praise of His gloryrdquo344

343 See also Colossians 11617 footnote (8) above and Romans 819-22 ldquo19 For the creation waits in eager expectation for the children of God to be revealed 20 For the creation was subjected to frustration not by its own choice but by the will of the one who subjected it in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of Godrdquo 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present timerdquo NIV 344 NKJV

78

79

ABOUT THE AUTHOR

WILFRED YEO was born and raised in Singapore He was called to the Singapore Bar in 1981 and practised as a lawyer for over 40 years He completed a year of theological studies at the University of Aberdeen in 1982-1983 where Professor James Torrance made a deep and lasting impact on his relationship with Christ Jesus Wilfred was also privileged to be a participant in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked Spirit-led renewals throughout the Singapore Church An accident on 14 August 1983 outside the Wesley Methodist Church Singapore was a watershed in his life whereby he had to learn to relate to Christ Jesus anew like a little child with a beginnerrsquos mind His sharings in lsquoOur Leaven of Lifersquo are but snippets and facets of this new relationship he now finds in Christ Jesus He is a loving and beloved husband father and grandfather who inimitably shares Christ with those whom God sends his way Living in Australia he blogs intermittently on the gospel of Jesus Christ at The Leaven Table

wwwtheleaventableorg

OUR LEAVEN OF LIFE 2

This is a book of Wilfred Yeorsquos inimitable insights into and reflections on the Triune God and Life who has so blessed

challenged anointed and loved him throughout his fascinating and poignant lifersquos journey Unpacking for us in clear and

concise prose Wilfredrsquos personal insightful words evoke a sense of Godrsquos intimately profound and infinitely rich relationship

with each and every one of us who believes into all that God is for us in Christ Jesus Read this volume and be enlightened

comforted inspired and blessed Soli Deo Gloria

WILFRED YEO was born and raised in Singapore trained and

practised as a lawyer and completed a year of theological studies at University of Aberdeen with Professor James Torrance

from 1982-83 He was a leading figure in the famed Anglo Chinese School Clock Tower incident in the 1970s that sparked

Spirit-led renewals throughout the Singapore Church

Asian Centre for Creative Theology Singapore | Brisbane Australia