The following extract taken from Eureka Volume One is the third part in the section, “The Mystery of Godliness Apocalypsed in Symbol”. The previous two parts are entitled, “Deity Before Manifestation in Flesh” and “Deity Manifested in Flesh”. All three sections are highly recommended reading material. This third part—“Deity Manifested in Spirit”—is particularly appropriate to the theme of our Feature as it deals specifically with the glory to be bestowed on the faithful, subsequent to the Judgment at the Lord’s return.

However perfect and complete the moral manifestation of the Deity was in Jesus of Nazareth, the divine manifestation was nevertheless imperfect as concerning the substance, or body, of Jesus. This was what we are familiar with as the flesh. It was not angel-flesh, or nature; but that common to the seed of Abraham, styled by Paul sarx hamartias, flesh of sin; “in which”, he says, “dwells no good thing” (Rom 7:18; 8:3). The anointing spirit-dove, which, as the Divine Form, descended from heaven upon Jesus at his sealing, was holy and complete in all things; the character of Jesus was holy, harmless, undefiled, without spot, or blemish, or any such thing; but his flesh was like our flesh, in all its points—weak, emotional, and unclean. Had his flesh been like that of Angel-Elohim, which is consubstantial with the Eternal Spirit, it would have been unfit for the purpose of the Deity in his manifestation. Sin, whose wages is death, had to be condemned in the nature that had transgressed; a necessity that could only be accomplished by the Word becoming Adamic-Flesh, and not Elohistic. For this cause, “Jesus was made a little lower than the angels for the suffering of death… that he, by the grace of the Deity, might taste death for every man”. For this cause, and forasmuch also “as the children [of the Deity] are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy that having the power of death, that is, the diabolos”, or elements of corruption in our nature, inciting it to transgression, and therefore called “Sin working death in us” (Rom 7:13; Heb 2:9,14).

Another reason why the Word assumed a lower nature than the Elohistic was, that a basis of future perfection might be laid in obedience under trial. Jesus has been appointed Captain of Salvation in the bringing of many sons to glory. Now these sons in the accident of birth are all “subject to vanity”, with inveterate propensities and relative enticements, inciting and tempting them to sin. A captain, therefore, whose nature was primarily consubstantial with the Deity, could not be touched with the feeling of their infirmities. He would be essentially holy and impeccable, and of necessity good. But a necessitated holiness and perfection are not the basis of exaltation to the glories of the Apocalypse. These are to be attained only by conquest of self under trial from without, by which “they come out of great tribulation” (Apoc 7:14). Its promises are to those who overcome, as their captain has overcome, when it can be said his victory is apocalyptically complete (Apoc 3:21; 11:15). Hence, then, “it became the Deity to make the captain of the salvation of His many sons perfect through sufferings”; and to effect this, he must be of their primary nature, that when the Great Captain and his associates shall rejoice together in the consubstantiality of the Deity, they may all have attained to it upon the principle of voluntary obedience, motivated by faith, and maintained in opposition to incitements within, and enticements and pressure from without. The flesh is, therefore, a necessary basis for this; and making it possible for him to be tempted in all points according to the flesh-likeness, without sin. Hence, though the son of the Deity, and Heir of all things, yet “he learned obedience by the things which he suffered; and being Made Perfect He became the author of aion-salvation unto all them that obey him” (Heb 4:15; 5:8–9).

Perfection of character and substance, then, is the consummation predetermined by the Deity in his manifestation by spirit in Jesus and his brethren. In his wisdom, which is “first pure”, he requires perfection of character first; and as a recompense for this, he confers perfection of substance, or consubstantiality with himself. This was the order of the Divine Manifestation in the son of David’s daughter; who is the great model after which the One Yahweh-Elohistic development is to be apocalypsed. Perfection of character was first manifested in Jesus, who was faultless before the Deity. The character of Jesus was the character of the Deity—a mirror in which was reflected the moral attributes peculiar to him, the Word, before manifestation in flesh. Nevertheless, though Jesus could truly say, “I always do those things which please the Father”; yet he said, “there is none good but the Deity”, nor am I yet perfect. He testified his own imperfection in declaring that he could of his own self do nothing; that he must die; and that he would be perfected in the third day of his mission. “Behold”, said he, “I cast out demons, and I do cures today, and tomorrow, and the third I shall be perfected” (Luke 13:32). In this third, “he was made perfect” ex anastaseos, from, or out of resurrection, when he “ascended to the Father”; and being thus exalted to consubstantiality with him, Paul speaks of him as, “Having been perfected for the Aion”; or apocalyptically, “I was dead, and behold I am living for the Aions of the Aions” (Apoc 1:18).

Jesus, then, like all his brethren, is to be considered in two states, each state having a nature peculiar to it. In the former state, “he was crucified through weakness”; but in the after state wherein he now is, “he liveth by the power of the Deity” (2 Cor 13:4). In the former state, the flesh was “the filthy garments” with which the Spirit-Word was clothed (Zech 3:3); “the iniquity of us all” that was laid upon him; the “soul made an offering for sin” (Isa 53:6,10); but, as he now is, the filthy garments have been taken away; “his iniquity has passed from him”, and he is clothed with “change of raiment”. His flesh thus designated has been subjected to the transforming energy of the radiant power of the Eternal Spirit. By this energy his flesh has been transformed into spirit, styled by Paul, pneuma hagiosunes, spirit of holiness. That is, a nature in which there is no filthiness of flesh or spirit. It is therefore Holy Spirit Nature; a nature, generated out of the free spirit radiant from the Eternal Substance. It is therefore like that substance, and hence consubstantial with it. Begotten of spirit it is spirit; as that which is begotten of flesh is flesh (John 3:6). Therefore, Paul speaks of the exalted Jesus, saying, “he was made into a life imparting spirit”; and elsewhere he styles him “the Lord the Spirit”—Kurios pneuma.

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But the manifestation of Deity in spirit does not terminate in the perfecting of Jesus on the third day. He was the free-will offering of the Eternal Spirit made perfect for acceptance (Lev 22:21; Heb 9:14); but he was only one of “the flock of the Deity which he had purchased with his own blood”. There were other sheep—sheep of the fold of Israel, and others not of that fold; all of perfect character, to be “made perfect in one”: that there might be one fold and one shepherd.

All who have heard “the things concerning the kingdom of the Deity and the name of Jesus Anointed”, have believed them with true affection, and have been immersed, are addressed in the apostolic epistles as “the perfect”. “We speak wisdom”, says Paul, “among the perfect”; and again, “Let us, as many as be perfect, be thus minded”. But, as in the case of Jesus, this perfection was concomitant with imperfection. It was perfection of spirit, or conscience, resulting from faith and obedience. Paul says, that the law of Moses could not make the worshippers perfect, so that they should have no more conscience of sins. Hence, a person whose sins are covered over, or pardoned, is perfect. His conscience is the spirit of a just man who has been made perfect. Jesus tasted death for him, in which death he becomes interested by believing into him. Thus, “by his one offering the Eternal Spirit hath perfected for a continuance them that are sanctified”, or purged in conscience from dead works, to serve the living Deity. Being in Christ, they are invested, or covered over, with him; and, if the truth have had its due effect, they are cleansed from all filthiness of flesh and spirit; and can truly respond to the apocalyptic ascription to him as their Prince, and say, “Unto him that loved us and washed us from our sins in his blood, and made us kings and priests for the Deity even our Father: to him be the glory and the supremacy during the Aions of the Aions. Amen” (Apoc 1:5–6).

But, notwithstanding the saints are a community of “spirits of just ones made perfect”; they have while in the flesh, continual experience of imperfection. The experience of Paul is theirs, who says, “Not as though I were already perfect”. He was perfect in conscience, but very imperfect in nature; as was also that great cloud of witnesses, of whom the world was not worthy, who all died in faith, not having received the promises; the Deity having provided some better thing for us, that they without us should not be made perfect (Heb 11:13,40).

That which is perfect, however, is not yet come; but we wait for it. Perfect in conscience and character, we wait in full assurance of hope, the transformation of our bodies at the Apocalypse of Jesus Anointed; “for in heavens our commonwealth subsists; out of which also we await the deliverer, the Lord Jesus Anointed: who shall transform the body of our humiliation that it may become conformable to the body of his glory, according to the energy of his ability even to subdue all things to himself” (Phil 3:20,21). When this transformation shall have been effected, the prayer of Jesus will have been answered; and his brethren will have been “made perfect in one”, as the Father is in him, and he in the Father, and they one in them both. Such a perfection as this is consubstantiality with the Deity; who, by his spirit is manifested in them all, as The Elohimof Israel, and the Sons of the Highest—the “Who” he said he would be, when he communed with Moses at the Bush.

Here, then, is a multitude consubstantial with the Father—The Elohimof Israel, and all of them the Sons of Deity, “kings and priests to Him”; “the kings of the earth”, whose Imperial Prince is the Chief-Begotten; “kings from a Sun’s risings”; the first fruits to the Deity and the Lamb, redeemed from the earth (Apoc 1:5,6; 16:12; 14:3,4).