Song Lyrics – “Mirror Of Souls”

These are the excellent lyrics to the song “Mirror Of Souls” by the band Theocracy. They were a particularly great confirmation to me several years ago, and still ring true.

The (beautiful) song can be heard HERE.

With that, I will let the words speak for themselves.


[I: The Hall Of Mirrors]

Listen to the tale I tell, a haunting dream I know so well
When walking home alone one night, my path revealed by candlelight
Ahead I see an open door; with no idea what’s in store
I glance inside the door to see a hall of mirrors beckon me
I take a breath and step inside a tale of love and shattered pride
The door slams shut, I start to run; and it seems my journey has begun…

I run and turn from side to side with fear and panic in my eyes
The vastness overwhelming me: mirrors far as the eye can see
I see myself in every one, I see the things that I have done
A thousand forms of flattery; the fear soon turns to haughtiness in me…

Different mirrors, different shapes, my different strengths accentuate
Each mirror has a name and face, and all reflect me in some way
I look at them to see myself, to judge my life by someone else
The metaphors within replete: the mirrors are the people that I meet

Look at the man you see – in the mirrors
The things you can be – in the mirrors
The glory of me revealed in the mirror’s eye
(The mirror never lies)
The fire in my eyes – in the mirrors
The vanity rise – in the mirrors
The power of pride comes alive in the mirrors

Gazing in the mirrors I behold
All the greatest chapters of my story ever told
In the mirrors the world is turned to gold

At the end of the Hall of Mirrors I behold a golden door
I imagine all the beauty the other side must hold in store
So I quickly reach out my hand
To enter the next room in this promised land
I pull the giant door open wide
To continue my journey, I step inside
But it slams shut behind me, and I’m back outside
The pouring rain welcomes me
Into the arms of the coldest, blackest night

[II. The Stranger In The Storm]

The light of the mirrors has faded away into distant memory
As the rain keeps coming down
My candle extinguished, I struggle to walk a path I cannot see
And the rain keeps coming down

The darkness grows with every step, I could cut it with a knife
As the rain keeps coming down
I can’t see a thing and I’ve never felt so alone in all my life
But the rain keeps coming down…

Caught in the fury of the storm
(The darkness suffocates)
Body and soul weary and worn
(Another twist of fate)
Never been so afraid before
(The ending of this tale?)
Never should have opened the door
(From euphoria to hell)

I question my fate, my end to die in this storm
Maybe this was the plan back from the day I was born
But in the hall of mirrors I had felt so high…
I cannot walk another mile in this flood
So resigned to my fate, I just collapse in the mud
If I cannot go on, I’ll just lay down and die…

Suddenly a light I see, shining in the distance
I make my way toward it with my fading hope reborn
As I draw near, the light is clear though the rain beats its resistance
But I press on and pray this is a shelter from the storm
Advancing now toward the light, I’m quickly moving forward
This hope has given me new strength I thought I’d never know
But I take a step, and fall right back for the ground is gone beneath me
And I behold, illuminated in the light’s warm glow

A dark chasm, a great abyss, a vast expanse of nothingness
A pit that has no bottom as far as the eye can see
It spans the whole horizon, and there is no way across
My lonely heart is shattered and all hope I have is lost

I’m startled to feel a hand on my shoulder
I turn to see a shadowed figure standing in the rain
But somehow I’m not afraid of him, even when he speaks my name
And somehow I can tell that he means me no harm
Just by the peace that I see in his eyes
And even though I’ve never even seen him before
It’s like he’s known me all my life

“Why are you crying?” the stranger asks
As I wipe away the tears
I point toward the great abyss
The source of all my fears

“I must get across and get to that light
For it represents my only hope tonight
But when I saw the chasm, all that hope was lost
I’ve spent so long in the dark and the rain
That the sight of the light made my heart sing again
But the gulf’s so wide, and there’s no way across”

The stranger smiled, and took my hand
He said, “But you are wrong, my friend
You cannot cross the gulf yourself, that’s true”
He led me down toward the edge
And pointed just over the ledge
And said, “Behold, I built a bridge for you”

I cross the bridge toward the light
The stranger saved my life tonight
I turn to try to thank him, but he’s gone
A long way to the other side
I’ll make my way without my guide
No time to waste, for I must carry on

The bright light shines forth from behind
A door beyond description
Blood and scratches mark the door from ages of abuse
I’m confused no more, for above the door
Is a weathered, old inscription
“All who would see reality, enter the Hall of Truth”
And so I do…

[III. The Truth Revealed]

As I step inside, I can see another mirror
A mirror so bright, that my eyes must turn away
A mirror so high, I start to question all the others
And as I stand there in the Hall of Truth, my heart can only say:
“Show me the truth, I don’t know what to believe
For the mirrors all showed something different to me
And my pride has given way to misery
I’ve spent so long in the dark and the rain
That the sight of the light made my heart sing again
And the stranger built a bridge across for me”

“BEHOLD THYSELF” a voice rings out in paralyzing thunder
It echoes all throughout the hall and sends me to my knees
When the voice calls me by my name I’m overcome with fear and wonder
As I slowly start to rise and face the great mirror in front of me
When I open my eyes, I have to close them again
But still the image is burned into my mind…

A face with eyes as black as night
A terrifying sight
The flesh rotting away
In sickness and decay
It’s mangled by disease
I’m unable to breathe
Tell me what manner of creature this could be
‘Cause it’s not me

I run away as fast as my feet will carry me
Back to the door leading out into the night
Even the storm that almost claimed my life was better than this
And so I throw open the door and see a man
(The figure of a man)
The stranger from the storm returns again
(To save me once again?)
I see understanding in his eyes
(He’s seen this all before)
Maybe he can tell me what I saw behind that door

Traveller:
“Tell me what I saw in the mirror, before I ran away
Tell me what I saw in the mirror, that face of sickness and decay
Tell me what I saw in the mirror, that left me terrorized
Who was that I saw in the mirror, with the lifeless, blackened eyes?
Was it a demon from the fiery waves?
Was it the undead from beyond the grave?
Oh the face that I beheld in the mirror left me paralyzed
Won’t you tell me what I saw in the mirror on this night?”

Stranger:
“The light from the Mirror you saw from afar
The Mirror of Souls shows all men as they are
You entered the hall and you asked for the truth
The man that you saw in the Mirror was you”

Traveller:
“No! Don’t show me the truth, ’cause I don’t want to believe
What the Mirror of Souls has revealed unto me
And the face I saw reflected cannot be me
Dying and lost in the arms of decay
I do not recognize the face I’ve seen today
And if you say that’s my face I must disagree”

The meaning of these things I saw:
The mirror is the holy eyes of God

The truth unveiled before me
with these words of the stranger:
“The mirrors you saw in the hall long ago
Were mirrors of lies, not reflecting the soul
When you look unto others to see what they see
You see an illusion, deception, false reality”

I have seen my soul in the mirror
And it has broken me
I have seen myself so much clearer
Than I had ever seen
“Can’t you take away all this sickness
from my soul and set me free?
You can save me… I believe”

And then he said, “Arise, my child.
Your faith has made you reconciled
Now gaze into the Mirror once again”

We walked together through the door
And I looked in the glass once more
But the only one reflected back was Him
Somehow the only one the mirror saw was Him

Gazing in the Mirror of my soul
Staring at the Man who took my place and made me whole
In the Mirror, the Mirror of my soul


Lyrics written by Matt Smith. I do not own any of the above content.

Partaking In God

NOTE:

This article will appear to be a mix of both what would be considered “devotional” and what would be considered “academic.” And unless the reader are somewhat read in ancient controversies (which is not my highest recommendation), then he or she will be new to some of the terms used here; which I have attempted to utilize in such a way as to plainly convey their intended meaning. But again, this is not a merely academic discourse – which can too easily be in vain. This is rather more a devotional exercise involving a tearing down of said vanity with some usage of its own vocabulary.

As I said, this article will appear to be a mix, though truly it is a cohesive whole, which I hope is clear by the end. I simply could not split up any of the various aspects of the matters discussed here. I suppose the heart and the mind are meant to be one organ. There was no typical format which either allowed me to say what needed to be said or how. My simple hope is that this meandering treatise harmonizes all things contained within it well enough, and that the resulting harmony is edifying to someone.


Whereunto I also labour, striving according to His working, which worketh in me mightily.
Colossians 1:29

[ἐνέργεια [“energeia“] – efficiency (“energy”): – operation, strong (effectual) working.]

And there are diversities of operations, but it is the same God which worketh all in all.
1 Corinthians 12:6

“…but the greatest of these is love.”

The uncreated energies (ἐνέργειαenergeia) of God are distinct from the very essence of God’s being, just as our human energies and operations are distinct from our own being; yet they proceed forth from Him in accordance with His nature, just as our energies and operations proceed from our own nature, being made after His image.

Love is one of the chief operations of God, and indeed the “greatest of these,” which so perfectly characterizes His every other working that the apostle John even speaks of it in such a way that he risks sounding as though this particular energeia of God is the very substance of the essence of His being:

“God is love.”

But this statement cannot mean that His love is isomorphicaly identical to His very being or and one of His Persons; since He is not an absolutely simple monadic oneness of almalgimated attributes, which every single philosophy of man from east to west has ever concluded of their “unknown god”. Rather, He, being the personal triadic God of which the philosophers could never rightly conceive in their unregenerate minds, shows such love toward His creatures that it characterizes all of His works, just as it ought to characterize all of our works, we who are made in His image. “For whosoever loves is born of God.”

Some will object to this by saying that I ignore the “plain language of scripture”. Tell me then: when Christ says, “I am the bread that came down from heaven,” is this a plain one-to-one ontological comparison, or is it not rather the allegory of a mystery? In other words, did Jesus become a loaf of bread, or did He not rather become a Life-giving spirit? So also, then, when He says, “I am the light of the world,” is the very essence of His being reduced to an ontologically simple principle of spiritual enlightenment? Or is it not rather the case that His incarnation is the revelation unto a morally and spiritually darkened humanity? We hold that the latter is true; therefore John can rightly say that “God is light,” meaning that the action of the Son of God becoming man brings unto men an enlightenment that is special to God.

Hence, the same apostle John described the incarnation of the Son, saying, “The true light, which enlightens everyone, was coming into the world.” Christ is here called the light because He enlightens by way of His incarnation; whereas we do not say that “light is God:” for then all light, even that of fallen Lucifer, which has much variableness and shadow of turning, would be of equal moral status to He in whose there are no such properties (James 1:17). Therefore, “God is Light” is not ontologically stating the substance of God’s being, but is rather stating a central attribute of the nature of His character as seen through all of His actions and operations (energeia). For there is distinction between nature and being: in that being (or essence) possesses a nature or natures, whereas a nature possesses not its own being. So also it is with God’s love, as John likewise indicates. Not that there is danger in speaking as John did; but rather that by misunderstanding it in the way to which I here object, we unintentionally begin to import the pantheistic philosophical conception of absolute divine simplicity into the holy scriptures, which quietly infects many of our underlying assumptions about God’s nature, thereby eroding our defense against the religions of the heathen.

For He said, “I am who I am.”

“I AM” is not a philosophical statement of absolute ontological simplicity. For if that were so, we might flip John’s statement, “God is love” to render it “love is God,” and find it to be equal in its ontological truth. But this is not so; for even John himself says in the same epistle, “love is OF God” meaning that it is from God: presupposing a distinction between God’s love and God Himself. So the procession of love from God presupposes a distinction of love, as an energeia of God, from the very essence of His being.

“I am who I am” indicates to us the Lord’s personal or relatable quality, which allows adequate room for distinctions of God’s essence from His energies (energeia) without there existing any “tension” within His being; and also of the distinction of His Persons within His being (essence) without there existing any composition of “parts.” God is one in essence, and His Persons are one in will. His energeia proceed from His essence, which are therefore distinct: and this procession is partaken in by each of His Persons: from the Father, by the Son, through the Spirit.

Therefore, we can confidently say that God’s love, as with all His attribute, personify none of the Godhead, but rather characterize the nature of the whole Godhead; and that they proceed via His energeia from the Father, by the Son, through the Spirit. For the Spirit of God proceeds only from the Father, and in His Spirit we are baptized only by the Son, just as the one crying out in the wilderness declared: “He (the Son) shall baptize you in the Holy Ghost…” And countering the teaching of some that the Holy Spirit is merely a linguistic or conceptual personification of the invisible force of God’s love, Paul tells us that the love of God is shed abroad in our hearts through the Holy Spirit,” rather than “as” the Holy Spirit; since He is a Person of the Godhead.

Thus, we experientially know God through two means: firstly through His energies (energeia) administered to us in various unseen ways, although at times perceived as visible; and secondly through true direct interaction with the incarnate Son in our transfigured resurrection state – but not by directly beholding the Father’s essence. For no man shall live who beholds the very essence of God the Father. Yet just as Moses beheld not the face of God, but rather the energeia of His goodness, and at other times beheld the Angel of the Lord speaking with him as a friend; we now shall much more behold His glory – not directly – but rather in the face of Jesus Christ,” the Incarnate One.

For Jesus Christ, the Bread of Life, is the Bread of the Faces of the face of God, which occupies the soul of the temple and is seen by way of the Spirit’s light, whereas the outer court can only provide for a faith which remains grounded in a merely natural understanding. For that Bread is truly eaten not through a ceremony of bodily consumption, but rather by the inner revelation of His Divine Person through the enlightenment of the sevenfold lamp of the Spirit of God indwelling us, we who are that temple. By this Bread we are also instructed to enter further, as a sweet-smelling living sacrifice, into the holy of holies (the spirit of the temple), that we may truly worship in spirit and in truth.

For the outer court has the understanding of washings and of an offering for sins, just as we are commanded to be baptized and rest upon the offering of Christ for our sins. But the holy place pertains to the tasting and seeing of things invisible, and where the only light tolerated is that of the Spirit of God; so that we may become fit to continually abide in the most holy place: where we taste the hidden manna of His Covenant (Heb 9:4, Rev 2:17), and above it see the voice of He who stands in the midst of the golden candlesticks (Rev 1:12). For each successive place in God’s temple contains the true revelation of the previous. So returning back to the bread: Whereas the sign of baptism is outward, the Bread of which we are truly commanded to partake is not a visible bread that we eat bodily; yet in the partaking, we begin to see HIM.

For we partake in Christ’s broken body not by food and drink and appointed feasts, but rather by obedience to the same Spirit which raised Jesus bodily from the dead; the obedience by which the saints also shed their own blood and offer up their own flesh to be burned. For as often as we eat this bread of His fellowship, and drink this cup of His sufferings, we proclaim the Lord’s death until He comes. As He said, “My food is to do the will of Him who sent Me.” Therefore any man who partakes in the divine nature is in fact having the various energeia of God’s Life imparted to him through obedience to the leadings of the Spirit, and not through observance of that which men have interpreted as a “sacrament”. For “the one who sows to the Spirit will from the Spirit reap eternal life.” And that Spirit is given without measure to those that obey Him. The clarity of our seeing of God depends upon the degree to which we walk in obedience by His love.

This is no vapid over-spiritualization of the matter: it is only a spiritualization insofar as Christ and the apostles explained it. For when Paul chastised the Corinthians, “When you come together, it is not the Lord’s supper that you eat,” it is clear that their gathering’s failure to be considered by Paul “the Lord’s supper” was simply in that Lord was not honored due to their lack of consideration for the poor and hungry at their “love feasts” (Jude’s term for the early believers’ fellowship meals). “For in eating,” he continued, “each one goes ahead with his own meal. One goes hungry, another gets drunk.” (The presence of wine is no necessary indication of a ceremonial context; as wine is not forbidden to the Christian, and Jesus Himself drank frequently enough for the label of “drunkard” to stick among the prudish Pharisees who despised Him.)

What would constitute a “Lord’s supper” in Paul’s mind is that in their gathering together, they would eat and drink “to the glory of God,” neither neglecting the weak nor depriving the poor among them, which was the particular sin being addressed. For we miss supping with the Lord whenever we neglect the opportunities for love and charity that He places before us (Matt 25:31-46). Paul then utilizes the example of Christ’s last passover meal with His disciples (which He was about to fulfill once for all time in His passion) as an explanation of the mystical Body of Christ, and the discerning thereof, that they might honor Christ in the honoring of their brothers. For the neglect of their brethren was an “unworthy manner” of partaking of the Body and blood of the Lord, which is His church; for which reason many had become ill and even died.

Therefore Paul brings his admonition back down from spiritual allegory into the practical matter at hand with the words, “So then, my brothers, when you come together to eat, wait for one another.” So it is clearly a fellowship meal, and not a sacramental ceremony, which Paul took as an occasion to teach them of the mystery of Christ’s Body and blood: the church. Paul writes after a similar pattern to the Ephesians, weaving in and out of allegory when speaking of marriage, but then at last remarking, “I speak of Christ and the church;” while indeed still addressing the practical matter at hand.

For not much earlier in the same letter to the Corinthians, the apostle said, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” And is not their participation truly in the mystery of being one with His Body? Therefore he immediately explains this with the saying, “Because there is one bread, we who are many are one body, for we all partake of the one bread.” (1Cor 10:16-17) For partaking of that Bread is the personal knowing of the Living Christ Himself, not the bodily consumption of a temporary stand-in, mysteriously endued with divinity. Any recommendation of such a supposedly vital practice is also conspicuously absent from the Jerusalem council’s advice to their newly baptized gentile counterparts (Acts 15).

And neither by saying “do this in rememberance of Me” was Jesus at all commanding them to observe the feast of Passover; for again in the same letter, Paul explained, “For even Christ our Passover is sacrificed for us.” And lest we still insist upon the necessity of observing a feast, the apostle goes on to cast “keeping this feast” as the manner in which we partake of Christ’s Body and blood – that is, how honorably we interact with His people: “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.” (1Cor 5:7-8) Yes, the practice of sincerity and truth among the brethren is truly the bread we must eat; and the sacrifice of our selfish desires for their good is truly the cup we must drink.

Thus, we partake in His divine nature through the Holy Spirit indwelling us by He who became not earthly bread but rather a Life-giving spirit – and not by means a wrongly construed “sacrament,” which takes a truth of the inward parts and pertains it to the outward. And one day we shall also see Him face-to-face; yet by the Son, and not by what some call the “Beatific Vision,” which is an eternal staring into the Father’s very essence. For our relating to God is personal and manifold.

But that concept of the Beatific Vision, which many have postulated awaits the faithful, is an eternal (and quite impersonal) seeing of God the Father’s pure essence; as opposed to the teaching of scripture, which indicates that whereas we now relate to God’s persons through His energeia, we shall soon in resurrected body relate to God in the bodily risen transfigured Christ. In other words, our present beholding of Jesus with unveiled face is “through the Lord who is the Spirit;” and our beholding of Him in the age to come will be in heavenly bodies like His, when we shall be like Him. For we shall still be men, which cannot behold the true impassible glory the Father at any time; but the one and only God, who is in the bosom of the Father: HE makes Him known.

Beatific Vision is really a “Christianized” adaption of the pantheistic notion that The Many will be re-absorbed back into the Beingness of the generic Oneness, or One or Fullness or Source from which they sprang, having always subsisted as mere extensions of Its being rather than as creatures distinct from the personal Creator who created all things ex-nihilo. Beatific Vision presupposes the absolute simplicity of God’s being, which at its ultimate end must be the generic impersonal ultimate being of ultimate beingness that is common to all perennial and gnostic philosophies, according to which all nations and religions are deceived.

For even the majority of the Jews, having missed God, have now followed after a god which is little more than this nihilistic conception, and the adherents of Islam worship a capricious god who transcends any personability that could be relatable to his creatures. Also, the seemingly endless pantheons of eastern Indian tradition eventually break down into impersonal principles, which themselves are ultimately slave to this over-arching impersonal principle of a generic oneness of all being. And the many practices of the orient are perhaps most obvious in following after this empty pattern.

Therefore, although man’s dim conceptions of the God of holy scripture too often become a balancing act of various attributes in seeming tension, the answer to this is not simply equating His attributes and His energies to His very being. For then God is rendered truly unknowable in ways that He has declared Himself to be quite knowable, impersonal in ways that He has declared Himself to be quite personable, and yet also able to be beheld in ways which He declares no man can behold Him (as in Beatific Vision).

For even Isaiah beheld “the Lord of Hosts;” which is God the Warrior-King of old times, the pre-incarnate Son of the cleansing of the land: who Himself visited Abraham with two messenger angels, raining down fire and brimstone upon the cities of Sodom; who Himself lead the armies of heaven in the days of Joshua’s conquest; and who Himself came down to slay 180,000 of the Assyrians in their sleep. For it is in seeing the Son that one sees the Father.

“Isaiah… saw HIS glory, and he spoke about HIM.”
John 12:41

The temptation of men to make no distinction either between God’s essence and energies, nor between His being and Persons, is not merely a philosophical one – it is, in fact, rooted in the fall, by which man has become accustomed to a distance between himself and the direct workings (energeia) and personal presence of God, who once walked with Adam in the cool of the day.

Therefore:

“The Word (logos) became flesh, and dwelt among us.”

Now, the logos which the scripture here says “became flesh” is not being equated to the generic rational principle (logos) of Heraclitus and the Greeks, as some would have us believe; nor is John merely taking that existing philosophical concept and inserting Jesus into it. John was a reader of the Septuagint (the Greek Old Testament), in which the “Word” of Yahweh was translated as the “logos” of the Lord. Much more than making a philosophical point – which to some degree I grant he may be – John is personifying the eternal logos of the Lord as Jesus; for often the “Angel of the Lord” who delivers the words of God in the Old Testament is very clearly the second person of the Trinity.

And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
Exodus 3:2

All of creation burns with conviction of the triune personal God of scripture, who is revealed even in the design of the creature; and when the incarnate Son of God is declared, the witness of the Father by the Holy Spirit presses all the more with conviction upon the hearts of men, though without the light of His faith they cannot comprehend the matter, their own spirit being darkened through sin.

But the surge of atheism in recent decades has tempted the Christian anew to merely convince men of the existence of a generic deity, as if such were a legitimate stepping-stone towards knowing the true and living God. This reduction of our conception of God into terms that resemble little more than Aristotle’s “Great Architect” or Plato’s “Demiurge” is an apologetic of surrender to the religion of the unbelievers; and those who are newly convinced of its existence will simply come to worship any version of this reasonable singular generic deity, still hating He who is revealed, denying what He has made known within them.

And we, who ought to know better, still too easily think of God as transcendent in ways which do not allow for the fact that although now fallen, men are yet made in His image, and do indeed continue to reflect that truth in many ways; though they fail to walk according to it, suppressing the truth in unrighteousness. This is a rebellious estimation of God’s transcendence, cushioning men from the perception of full accountability to Him. It especially achieves this by rendering the incarnation as described in scripture to be an utter scandal for such an impersonal creator, and therefore improbable; when truly the slaying of the Lamb was foreordained before the foundation of the world, and held up before every eye to see.

Where is the wise person? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?
For since, in the wisdom of God, the world through its wisdom did not know God, God was pleased through the foolishness of preaching to save those who believe.
1 Corinthians1:20-21 (LEB)


Historical Addendum


The Latin speaking fathers of the early church had much trouble with these things, being very learned in man’s philosophy; and so perpetuated and aggravated many of the misunderstandings and errors addressed above.

A most noteable consequence of the Latin scholastic tradition was an over-emphasis upon the legal aspects of Christ’s atonement, at the expense of its other vital elements. This (originally unintentional) reduction of the redemptive work has since lead much of God’s people into contriving countless ecclesiastical invetions and endless ritualistic innovations to fill the void. The extrapolation of the Latin tradition – which by default strictly submits all scriptural teaching under Aristotelian categorical understandings of being, substance, and accidents – and so casts the “ultimate divinity” as absolutely simple in nature – ultimately culminated in the Summa Theoligica of Thomas Aquinas, who is unequivocally Rome’s unofficial-official dogma.

Augustine, who preferred the legally-oriented language of Latin and worked very little with Greek, often gets the majority of the blame for starting all of this. For while his devotional life as shown to us in his great work “The Confessions” certainly displays a vibrant personal knowing of the God who redeemed him; his later theological works became especially filled with the relatively flat assumptions of Greek philosophical thought as perceived through the even flatter medium of Latin linguistics. Therefore he acknowledged no essence-energy distinction in God, somewhat frustrating his work “On The Trinity” (though perhaps not to his mind), and causing him to lay the groundwork for the doctrines of “created grace,” as well as reviving a version of the Beatific Vision that Origen had once proposed – all notions within which much of both Roman and Protestant understanding has remained grounded.

And while this may all sound quite obtuse and arcane to the majority of today’s ears, it does entually touch them all, however unwittingly. Therefore it remains necessary that some should be somewhat informed in these things, in order to provide an answer to the philosophical objectors who undermine the faith of many by much vain knowledge in matters which they themselves will yet declare cannot be truly known by men, since to them it is all merely conceptual. To such the apostle Paul declared of their unknown god, “HIM I proclaim to you” (not “it”). And thus, in preaching to the areopagus, he relied not upon sharing any presuppositions in common with those Greek philosophers; but rather he mmediately proclaimed the personally knowable God who is not far from men, who became incarnate, and who conquered death itself in bodily resurrection. Paul’s presupposition was not reliant upon the darkened plodding of fallen reason, but rather upon the immediacy of Christ’s manifest revelation.

The Greek-fluent “eastern fathers” of the early church were often wiser than their Latin counterparts in that they did not tend to presuppose the philosophy of man’s generic theism in their expounding of God’s revelation. One man in particular, who most thoroughly excelled in dealing with these matters, was Maximos (or Maximus) “The Confessor”. His voluminous writings summarize and explain many difficulties both in scripture and in the earlier church writers; frequenty offering his explanations in the philosophic language – yet not as submitting to the philosophers’ presuppositions, but rather as discerning many of those errors and emphasizing the good within the writings of his predecessors.

It seems that none of much note, however, have escaped even a mildly superstitious view of what men call the “sacraments:” especially those that exceed baptism, which I believe I have shown to be the only so-called “sacrament” that was commanded to the whole church.


In coming to understand these things, let us not squander them by adherence to yet another tradition which merely contains them in concept only; “for the word of God is not bound.”

And the Lord spake unto Moses face to face, as a man speaketh unto his friend…
Exodus 33:11

“A Body You Have Prepared For Me”

I have written before that the fulcrum point of the gospel of Christ is His cross; and this is true.

Yet it must also be said that the over-arching essence of the gospel is the resurrection power of the incarnate Word, whereby we are made partakers in the divine nature. For our hope is not only in the final atoning sacrifice for sins, but even now much more in the resurrection life of God in Christ, which overcomes the power of sin & death at work in us, for our conformity into His likeness.

For if, while we were enemies, we were reconciled to God through the death of His Son, by much more, having been reconciled, we will be saved by His life.
Romans 5:10 (LEB)

For just as the Father has life in Himself, thus also He has granted to the Son to have life in Himself.
John 5:26 (LEB)

That Son of Man, hidden in ages past, through whom all things created have come into being; He is the true Tree of Life in the paradise of God. Of His branches are borne the leaves of the hidden manna and the fruit of God’s Life in every season. Of His mind is taught wisdom: the fear of the Lord and the knowledge of the Holy One. In His blood is written the testament of the better covenant; in His body is mediated the exchange of our death for His Life.

He made the One who did not know sin to be sin on our behalf, in order that we could become the righteousness of God in Him.
2 Corinthians 5:21 (LEB)

Of all the Sons of God, only the uncreated Son of God’s very being is the divine person in whom the ministry of reconciliation must be mediated to the fallen sons of men.

Therefore the scriptures say,

No one has seen God at any time; the one and only, God, the One who is in the bosom of the Father – that One has made Him known.
John 1:18 (LEB)

And the apostle which wrote of the blood of that Christ as speaking “better things” than the blood of Abel, opens his entire treatise by writing not only of the blood of Christ speaking, but even the very person of Christ Himself:

In these last days He has spoken to us by a Son, whom He appointed heir of all things, through whom also He made the world.
Hebrews 1:2 (LEB)

And of what does Christ’s person (more than only His blood) speak? It speaks of being a son both of God and of man.

For the Son by whom the Godhead made the world was always to be the Light of Life unto all men. As He was the Lamb slain from the foundation of the world, so was that last Adam indeed the first Son of Man. He was always to be the One by whom the man Adam and his wife Eve were to grow in the wisdom and knowledge of God, whose image they bore. He is the true Tree of Life from whose branch we became cut off by our lust for the fulfillment of self-ascension unto that which was not our place.

For no plan of God has changed; and by that Son of Man, with whom dwells all righteousness, He still has determined that the seed of men will yet overcome their estrangement from Eden; by taking upon Himself the likeness of sinful flesh, not only to atone for its sins as High Priest, but even to condemn sin in the flesh itself, “in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” (Rom 8:4 ESV)

This is to say that, although the serpent in his rebellion promised man apotheosis – even man, whose portion in Christ was already allotted to be theosis unto the likeness of the image of the invisible God – the plan of God’s mystery has still not been diverted in the least; but in Christ it rather prevails unto all of creation, and particularly unto men, without dilution or delay. For He has taken His own place as the new Adam at the right hand of the Head of Days, in whom all that are grafted into His lineage by way of the Spirit’s generation may begin to partake in the divine nature.

For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.
Romans 8:22-23 (ESV)

Having been awakened from seep, we now groan for that which is only natural in God’s order. For in God’s design there is no tension between the human and divine natures intermingled in one person – such was the intended design for man. It is only sin and death that brings tension between the two. But Christ, being both fully God, and also more human than any man (being without sin), has restored the way for the whole creation to be transformed and made fit for His dwelling there, beginning with man, as He commanded at first in the garden.

For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.
Romans 8:24-25 (ESV)

In saying that we do not yet see it, the apostle Paul has the end result in mind. But our being saved through the hope of this end has begun already, and ought to be becoming manifest in each soul. There is no excuse for resignation to the seeming fatefullness of sin’s so easily continued presence. For then we render the sacrifice of Christ of no more use to us than the sacrifices of the old covenant – which were powerless to remove sins – of which one apostle said:

But in these sacrifices there is a reminder of sin every year. For it is impossible for the blood of bulls and goats to take away sins.
Consequently, when Christ came into the world, He said,
“Sacrifices and offerings You have not desired, but a body have You prepared for Me; in burnt offerings and sin offerings You have taken no pleasure. Then I said, ‘Behold, I have come to do Your will, O God, as it is written of Me in the scroll of the book.'”
Hebrews 10:3-7 (ESV)

So we see that the greatest power of the cross is found in the nature of He who was hanged upon it: since in this particular matter He says not, “a cross you have prepared;” but rather in this instance, “a body you have prepared.”

For the death that He would die was in order to put an end to all atoning sacrifice and offering, and “to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness…” (Dan 9)
But the body in which He would live, die, and be resurrected was prepared in order to be the means through which God’s very Life and nature might be recapitulated in us, whose newness of life is being made after the likeness of the divinely natured Man, Christ, who is the firstfruits of the incarnate resurrection.

For by His death He put away the old; but in His resurrection He began to make all things new. For as the life is in the blood, so is it manifest in the body. And as by the spilling of His blood are our souls purchased, much more by the resurrection of His body are we being transfigured by the resurrection Life of His flesh, in whom we live – if indeed we have died with Him.

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that He opened for us through the curtain, that is, through His flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.
Hebrews 10:19-22 (ESV)


“He who, by sheer inclination of His will, established the beginning of all creation, seen and unseen, before all the ages and before that beginning of created beings, had an ineffably good plan for those creatures.
The plan was for Him to mingle, without change on His part, with human nature by true hypostatic union, to unite human nature to Himself while remaining immutable, so that He might become a man, as He alone knew how, and so that He might deify humanity in union with Himself.
Also, according to this plan, it is clear that God wisely divided “the ages” between those intended for God to become human, and those intended for humanity to become divine.”

– Maximus the Confessor


Resurrection Life

And Enoch walketh habitually with God, and he is not, for God hath taken him.
Genesis 5:24 (YLT)

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
Hebrews 11:5


§IALL THINGS NEW


Although the death of the body is no longer to be feared by those in Christ, nevertheless, we ought not so quickly respect or contentedly resign to its unnatural sleep, but rather always gladly strive to ascend in the new life which Christ Jesus has purchased for us; even to the full redemption of our bodies.

“Why seek ye the living among the dead? He is not here, but is risen.”
Luke 24:5-6

O, that the power of the curse were not so highly esteemed by those on whose behalf it has been lifted, and in whom it can be undone!

The things of the Spirit of God seem far off and ethereal to the carnally minded, who deem embodiment itself a curse. But to be with the Lord is to still be embodied: it is not be disembodied, but rather to be transfigured in body. “For there is a spiritual body.”

At this very moment, Jesus is sitting on the throne of majesty in a literal human body, even the same body which a young Hebrew servant-girl bore in her womb. But that same body, which was just as able to die as our own bodies, was also made incorrubtible by the power of God’s Spirit, of whom it had been conceived.

If therefore we ourselves have been born of the Spirit of God in His regeneration, then we too have become a generation conceived of the Holy Spirit until Christ is fully formed in us, so that even our body is able to become blameless – just as the body which Christ walked in and died in – and ought to be honored to such an end. Yes, these bodies are able to be walked in even as He walked, and to do, as He said, “greater works than these,” by the Law of the Spirit of Life in Him. And although they might still be able to be made subject to death, they are now by His quickening Spirit even more able to be made subject to a completed resurrection, even as death could not hold Him. For it may be that we are the generation timely-born, of which I believe Paul glimpsed, but could not declare much regarding.

If then our old man is put fully to death, how can our new man not be raised fully to life, even the body, which also belongs to the New Man, which is Christ’s own body? And this can indeed be, since the bodies of the redeemed are already able to be made subject to His life even now – He who was able to be transfigured even before His death, yet still submitted to it on our behalf, that He might taste death for us all, and we could obtain His resurrection life.


§II THE QUICKENING SPIRIT


And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.
Romans 8:10-11

Here there are two Persons of the Godhead expected to be dwelling in us. The first is Christ, with whom our body still remains “dead because of sin.” And this is where men tend to stop, which is the miserable life of Romans 7. But the second Person here is the Spirit, by whose power God “quickens our mortal bodies.” Therefore, it is unlawful for us to comfortably accept the death at work in our members when the gift of the Holy Spirit to us is the same power which raised up Christ from the dead!

So then, by the rebirth of that Spirit we are no longer of the seed of the first Adam, but rather of the Last, who in us becomes a life-giving Spirit. And if this be so, then that same Spirit who raised Christ Jesus from out of the dead is able also to do such a work in us, if in Him we likewise die. For if we in the new birth have already become like Him, whose body was able to die, yet now lives; how much closer are we (than we had thought) to His full resurrection life, even the redemption of our very bodies in transfiguration! For by Him we are unashamed to look upon He whose Word is near, “even in your mouth and in your heart.”

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.
2 Corinthians 3:18 (ESV)

Now, might we still die an earthly death, just as generations of generations have done before us? It may well be. We are not greater than they who gave life and limb for the gospel to reach our own ears, nor than most of those whose bodies expired, as all things have been cursed to do. But that is not necessarily our only gift, if we should lay hold of the resurrection life of Christ Jesus. Why then should this glorious truth not be preached to those whose manifestation as sons of God has been groaned for by the whole of creation in every age since death entered in, and still groans to this day? Will not the God who answered the prophets of old by fire much more answer the righteous in things that pertain to better promises?

For the creation was not subjected to futility without hope; and that Hope has now come, and dwells even now in the redeemed, and even now graces many a life – and yet, do we still wallow in that which He has done away with? When will we ourselves be done with it?

Again,

“Why seek ye the living among the dead? He is not here, but is risen.”
Luke 24:5-6


§III LIFE THROUGH DEATH


Or is it all in vain that the Spirit within us is provoked to righteous jealousy? No! Salvation is nearer than when we first believed; but who will labor for its fruit today, rather than waiting upon the death of the curse to do its work on their behalf? What many glories shall be missed by those who invested little in the work of the Master!

Why should we wait upon death to be our first and only enemy truly conquered, when Christ charged forth through all enemies in life, and conquered death as His last? Let us rather, as He did, conquer all other things at the present time, that we may also conquer death at its appearing, even as He did. Let rather He who began the good work in us be allowed to bring it to completion, even unto the Day of Christ; whose Day’s appearing does not end in the secret confines of the heart, but only begins; and whose Spirit groans for His very likeness become manifest even in our bodies! And His likeness is that of a man from whom the world stands aghast in rejection, and that of one who has been smitten by God and afflicted.

…His appearance was so marred, beyond human semblance, and His form beyond that of the children of mankind…
Isaiah 52:14 (ESV)

If the image of God is to be seen in us, then it is an image to be painted with blood – both His and ours. Sanctification is costly, to the degree that one values the vanity of self.

For if those whom He justifies He also glorifies, then He does so by an ongoing resurrection through death in those who go about bearing the dying of Christ’s body in their own, filling up what sufferings are yet lacking in it. For even if we were to walk with God as Enoch or Elijah did, it is not therefore our assured right to be translated without suffering finally at the hands of evil men, but only a possible privilege.

There is no part of Christ’s body of flesh that was not subjected to scourging and death. Likewise, there can be no true part of Christ’s mystical body (the church) that does not partake in at least a similitude of the same suffering. Therefore, any member of this body that has not so humbled themselves remains a shame unto it, and remains unworthy to partake in His resurrection life.

And if one now says, “Ah, yet by the living sacrifice of His body and blood, He has made me worthy;” then let that one know, that such a powerful grace should be becoming manifest in a living sacrifice of themselves unto His workmanship.

There is a day appointed in which the God of peace will perfom a quick work, to sanctify us not in part but in whole, and to keep us blamless in spirit, in soul, and in body unto His Day: and His Day has begun to dawn already.

O, that our mortal flesh would see His appearing in immortality!
O, for the creature’s newness of life to be manifest as the noonday!
O, to lay hold of this gift, and the lowliness of spirit that is its price!

The Good Confession

I charge you before God, He making all things alive, and Christ Jesus, He witnessing the good confession to Pontius Pilate…
1 Timothy 6:13 (LITV)

With these words Paul exposes the folly of our trust in the understanding of the mere creeds and so-called “confessions” by which we have so often defined our faith. For what great theological oration did Christ Jesus give before Pilate? Yet it says, “He witnessed the good confession before Pontius Pilate.” A witness is one who has lived that of which they speak; and the life of which they speak is their confession. Christ witnessed the good confession to Pilate; Christ’s confession was the very Life of God by which He was obedient to His Father in all things.

The good confession of which He witnssed was that He was the Son of God in the flesh. Ours is likewise to be that that same Life of the Son of God is being manifested in the life of our own flesh. Just as God and man were fully present in Christ before Pilate, so also our witness to Him shall be no witness at all until the substance of our real lives is being transfigured by the substance of God’s real Life working in us through the obedience of faith.

The witness which John makes of the apostles’ confession is, “That which we have seen and heard, declare we unto you…” In God’s appointed order, there is no discrepancy, though there be a distinction, between His Word and Christ Himself. Christ is the Word of God. If then we be Christ’s, and His word dwells in us, how can we not be constrained by that Word? “Why do you call Me “Lord, Lord,” and not do the things I say?” We have taken the distinction between command and Commander as justification for the glaring discrepancy between them in our own lives. But God does not abide such hypocrisy.

The incarnation of Christ Jesus is in itself the ultimate rebuke for our rending of the Word spoken from the Word lived. For in Him the Word was born a man, true Divinity elevating true humanity in Christ to its proper place in absolute harmony with God; so that those likewise born again of His Spirit from above might become partakers in the same resurrection life TODAY.

For how does John describe those who abide not in that Life?

By this we know the Spirit of God: every spirit which confesses that Jesus Christ IS come in the flesh is from God. And every spirit which does not confess that Jesus Christ IS come in the flesh is not from God; this is the antichrist which you heard is coming, and now is already in the world.
1 John 4:2-3

Notice how John says that it is a spirit which either confesses or denies the good confession. For he who confesses is he in whom righteousness is seen in the flesh, and he is from God; but he who denies is he in whom righteousness is not found in the flesh, and that one is not from God. In the case of the first spirit, it witnesses truly of that which it has seen and heard: which is the Word of Life; and in them the Life is manifest. But in the case of the second spirit, they bear witness of no such Life in the flesh; and their words are empty, because the Life, which is the good confession, is not manifest in them. Such is the spirit of antichrist: it is contrary to Christ’s Life working in us, though we speak His Name.

And again, regarding this second spirit which confesses not: it could be a demon, or it could be the spirit of a man, and there would be no difference. For the true confession that Jesus Christ has come in the flesh is a life being evidently lived in the flesh “by the faith OF the Son of God.” (Gal 2:20). Does the faith of Jesus Christ Himself ever fail? That is the faith by which we are to be living. Religion stops at faith in Christ; but the righteousness of God is “through the faith OF Jesus Christ toward all and upon all those believing…” (Rom 3:22)

John, as he does throughout his first letter, is saying that those who have the Life of Christ ought to walk even as Christ walked: who, though being God, became a man, so that we, being men, might become “the righteousness of God in Him.”

Such is the good confession. To truly confess His name is to have His Life at work even in our life in the flesh, just as He was always about His Father in His own flesh.

If we receive the witness of men, the witness of God is greater; because this is the witness of God which He has witnessed about His Son:
The one believing in the Son of God has the witness in himself.
The one not believing God has made Him a liar, because he has not believed in the witness which God has witnessed concerning His Son.
And this is the witness: that God gave us everlasting life, and this life is in His Son.
1 John 5:9-11 (LITV)

Indeed, I tell you truly: he that believes in Me, the works which I do, that one shall do also, and greater than these he will do, because I go to My Father.
John 14:12 (LITV)

The Lord Is A Man Of War

The Lord is a man of war: The Lord is His name.
Exodus 15:3

Throughout the earthly life of our Lord was manifested this very truth in all that He did and said. Never was the warfare a distant or partial truth to the Son of God – it always was the present reality within which His deeds were done, and His words spoken…

…For this purpose the Son of God was manifested, that He might destroy the works of the devil.
1 John 3:8

Whether in preaching the good news, in healing the sick, or in casting out demons, His eyes were alight with the vision of the battle before Him. His passion, His compassion, and His righteous anger all symphonized into the heavenly music of His ministration: vigorous, gentle, and awesome.

In the synagogue He healed the man with the withered hand; and in so doing condemned those who with vehement disapproval looked on. In this He warred against and exposed the false spirit of the pharisees’ religiosity. In large crowds He walked about, teaching men the way of Life; thereby releasing them from the bondage of contrived burdens unto the freedom of His Lordship. In this He warred against and exposed the captivity of the adversary. With great frequency He also cast out demons; directly throwing off the power of the wicked one from those who drew near to His holy light. In this He warred against and exposed the secret devices of the enemy. And in all these things, our Lord was ever in prayer, communing with the Father; and gained final victory over the corruption that is in the flesh by His perfect intercession.

What then of ourselves? Are we men of war after His likeness? For such will become those who are indeed His workmanship!

“…The Lord is a man of war: The Lord is His name…”

Is the Spirit of The Lord upon you? Should you not then be a man of war after His likeness? One will say, “Ah, but the scriptures say, “The Lord shall fight for you, and ye shall hold your peace” (Ex 14:14), and, “The battle belongs to the Lord.” – And truly indeed does the battle belong to Him, truly indeed is it His own to glory in. Yet it is on the children’s behalf that He fights while they hold their peace, since war is not the province of children. But He is a man of war: for war is the province of men, not of children; and He would not have us always remain helpless children (Eph 4:13-14). For through men of war, God glories all the more in battle, since then He displays two victories: the one over us, and then the one through us. Under Joshua, the men who warred for the advance of Israel were at times called “mighty men of valour” – and would that we could also be so named!

But carnal men love the convenience of slavery to Pharaoh; and after a time, slaves grow to love the providence of their worldly captors over the deliverance of God. How many a warring man of God is met even by brethren with the accusation, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” (Ex 2:14) Cowards fear deliverance, and spit upon its purveyors.

How easily does the slumbering soul dismiss the Lord’s zeal for His house as undue severity! And how quick also is the conceited mind to mistake the Lord’s dispassion in battle as a lack of heart. For if many of us today had witnessed Jesus drive the moneychangers out of the temple, we might have thought to take Him aside and suggest that He utilize a more “civil” or “toned down” measure against their grievous evil. And if we had observed Him seated outside the temple beforehand, weaving the whip in silence, we might have gasped in self-righteous shock, hand-over-heart at this “uncaring” and “ruthless” display of quiet premeditation.

O, how we trust the unreliable fire of human offense, and disdain the white-hot furnace of Godly passion! O, how we embrace the nihilism and empty hatred of human apathy, and recoil at the unearthly calm of Godly dispassion! This is because we do not know God, and in particular because we have not spent a day on the battlefield – except either in captivity of the enemy, or in cowering behind the Lord, who is trying to teach our hands to war and our fingers to fight.

But the warring character of Christ – with both holy zeal and divine peace – shone forth brightly in Peter when he confronted Ananias and Saphira in their lie…

And Peter answered unto her, “Tell me whether ye sold the land for so much?” And she said, “Yea, for so much.” Then Peter said unto her, “How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.” Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things.
Acts 5:8-11

Peter derived no earthly pleasure in the demise of these two; yet he also did not shrink from his duty in keeping the house of God clean from the blemish of deceitful scheming. When the Spirit of the Lord is upon a man to do battle against the devil’s handiwork, the man is on fire; and as he fights, he finds peace in the Lord while doing the Lord’s will – though in his wake other men lie possibly condemned, and all around him the demons are stirred up.

“In the fear of the Lord is strong confidence: and His children shall have a place of refuge.”
Proverbs 14:26

But to fear man is to not fear the Lord; and Egypt is always more than happy to take back its slaves.

Let not the house of God remain such a den of theives: trading the souls of its men for mammon, and their divinely-given birthright for a single meal.

Men of war kneel only for their King.

The Sixth Day – The Image of God

And God said, “Let the earth bring forth living creatures according to their kinds – livestock and creeping things and beasts of the earth according to their kinds.” And it was so. And God made the beasts of the earth according to their kinds and the livestock according to their kinds, and everything that creeps on the ground according to its kind. And God saw that it was good.
Genesis 1:24-25

How appropriate it is, that just before the creation of man, the very beasts which will later help him in earthly duties are prepared beforehand. And not only these, but other creatures which themselves contribute to the care and furnishing of the earth are still being made. Yet the livestock in particular may be of note. The scriptures refer to the oxen as the image of the Servant of God. For it is through making Himself nothing and taking the form of a servant that our Lord Christ, the very image of the invisible God and firstborn of all creation, became so highly exalted. The cross precedes the crown, the burden precedes the glory, humility precedes exaltation. Therefore man ought to be mindful of his humble beginning, considering it indicative of his place before the Lord; for he is but dust, and having fallen shall return thence. And only the Lord shall raise him up on the last day, if indeed the faith of Christ was in Him. For in the kingdom of God, the lowest servant is the greatest; while they that exalt themselves shall be lightly esteemed, as they “esteemed Him not.”

Behold, my Servant shall act wisely; He shall be high and lifted up, and shall be exalted.
As many were astonished at you – His appearance was so marred, beyond human semblance, and His form beyond that of the children of mankind – so shall He sprinkle many nations; kings shall shut their mouths because of Him; for that which has not been told them they see, and that which they have not heard they understand.
Isaiah 52:13-15

It is He to whom all dominion is given, who laid Himself aside for it all; it is He who tasted death for every man, who from the dust was again raised up that His own might share in that Life incorruptible: so that being last they might share in the firstfruits, being despised they might become embraced, and being condemned they might become accepted. They that are being made in His image and after His likeness are taking up the cross and following after Him. For it is the loss of all else which gains Christ, it is the suffering with Him which finds His fellowship, it is the conformity to such a death as His – “His appearance so marred, beyond human semblance” – which discovers the fullness of His resurrection life. “It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body…”

Then God said, “Let 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 them.
And God blessed them. And God said to them, “Be 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 heavens and over every living thing that moves on the earth.”
Genesis 1:26-28

If He is not found ruling in us, we shall never reign with Him. It is in being conformed to the image of the Son of God that we discover the incomprehensibility of His great work, and the necessity of that work to be brought unto completion in us. And the giving of Life by the Father unto His chosen gives them the power to be raised up unto “the fullness of the measure of the stature of Christ” – for nothing less is the goal. It is from His various workings within each one that the manifold wisdom of God is displayed in the building up of His body before every creature, before all that exalts itself against the knowing of Most High. It begins in the dust, not in temples made with human hands; and it becomes the very temple of He who created it, the very house of His reign…

And I heard a great voice out of Heaven, saying, “Behold, the tabernacle of God with men! And He will tabernacle with them, and they will be His people, and God Himself will be with them as their God. And God will wipe away every tear from their eyes. And death shall be no longer, nor mourning, nor outcry, nor pain will be any longer; for the first things passed away.” And the One sitting on the throne said, “Behold, I make all things new.” And He says to me, “Write, because these words are faithful and true.”
Revelation 21:3-5

And God saw everything that He had made, and behold, it was VERY good. And there was evening and there was morning, the sixth day.
Genesis 1:31

This is the mandate of God in the making of man into His image: that His rule be complete in His own, and by this shall the kingdom come. “The kingdom of God cometh not with observation: neither shall they say, ‘Lo here!’ or, ‘Lo there!’ For, behold, the kingdom of God is within you.” Just as the first Adam was formed from the dust of the ground, let the Last Adam be formed in us in like manner. Let us present ourselves as the nothing that we are before Him: for it is out of nothing that He is truly glorified to create. And when at last Christ Jesus is fully formed in us, then shall He “see the fruit of the travail of His soul, and shall be satisfied.” Unto this very end the Spirit groans and travails within His own for that final adoption; and the Son awaits His bride.

Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished His work that He had done, and He rested on the seventh day from all his work that He had done.
So God blessed the seventh day and made it holy, because on it God rested from all His work that He had done in creation.
Genesis 2:1-3

The rest of God is for things being completed – let us not restrain Him from completing His work. Let us give over our own yokes and burdens, man’s philosophies and self-made religious compulsions for HIS yoke and burden, and His rest will carry us. Blessed are those who hunger and thirst for righteousness, for they shall be filled.

Then let us fear lest in any way a promise having been left to enter into His rest, that any of you may seem to come short.
For, indeed, we have had the gospel preached to us, even as they also; but the word did not profit those hearing it, not having been mixed with faith in the ones who heard.
For we, the ones believing, enter into the rest, even as He said, “As I swore in My wrath, they shall not enter into My rest,” though the works had come into being from the foundation of the world.
Hebrews 4:1-3

And He said to me, “It is done! I am the Alpha and the Omega, the Beginning and the Ending. To the one thirsting, I will freely give of the fountain of the water of life. The one overcoming will inherit all things, and I will be God to him, and he will be the son to Me.”
Revelation 21:6-7