From Lisa April 5, 2009 - Logos

Out OF The Dual Plan

2. "In the beginning was the Logos (the Word representing the Messiah), and the Logos was with God, and the Logos was God... And the Logos became flesh, and dwelt among us, and we beheld his glory as of an only-begotten from a father, full of favor and truth." (John 1: 1, 14. Emph. Diaglott.)

At the beginning of the development of God's infinite power, the Word (since then spoken by himself and by his prophets to the human family and demonstrated by the different objects and movements during the old dispensation) was with God or existed as a part of God. What he has created, and what he by super­natural power has brought forth, are demonstrations of his exist­ence and infinity.

When the Messiah was born, the Words spoken and the Words illustrated (in the history of Israel) changed form. Instead of that the Words during the old dispensation were demonstrated in ma­terial signs and figures, they are now transformed into "flesh." The birth of the Messiah is the first demonstration of the Word made flesh. A supernatural occurrence takes place— a virgin brings forth a son. It occurred as a sign of a new revelation of the Infinite —a revelation of the Logos, corresponding with the developments the letter brought to light during the old dispensation. It is now a personal demonstration of the Word.

It has the very same length of time set apart for the unfold­ing of its mysteries as was given for the material developments to unfold among the natural descendants of Abraham. Now, as then, one movement and one object at a time is brought forth. Finally, the result of it all is collected together and eternally established as a memorial of the wonderful unfoldings of the Infinite.

OUT OF ARMAGEDDON

The Divinity of Christ

We will now first give our attention to what the Scriptures teaches concerning Christ and His divinity. We say that Christ was not an incarnate god. He did not as a god take on flesh and blood. He did not as a god cloth himself in human nature. Who­ever teaches or says so speaks of the incarnate Adonis, the son of Ashtaroth, the mother of god among the Chaldeans.

The students of theology can not find the divinity of Christ in the first three gospels, but in John's and the epistles they think they can trace it. Let us then turn unto John. In the first chapter and the first four verses we read John's meaning concerning the origin of Christ. He says:

"In the beginning was the Word, and the word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of. men." John 1. 1-4.

John writes about the Word, the Logos, that was with God in the beginning. He does not say that a God was with God in the beginning, but the Word, by which God created the heaven and the earth, that was in the beginning with God. And the Word (Lo­gos) was God. How? It originated in God and consisted of the nature of God and constituted the very power by which God creat­ed the world. That Word' is not like the words of man, because however powerful they may be, they do not contain life and can create no living thing.

But the Word issuing out from a being that has everlasting life in Himself, contains a life-power that can produce life because it emanates from God, and God is intimately connected with it. It is that word John says that it was made flesh. He does not say that a God was made flesh,but "the Word was made flesh and dwelt among us." V. 14.

By that Word, issuing out of God, the world was created, and it was created for that Word. It contained the Messianic power

and comprised the kingdom, with all its kingly institutions, that will finally become established at the time the new creation occur.

Before God, who is able to make His word to accomplish what it says, stood the Word issuing out from Him as a reality. Hence He addresses it at the time He created man: "Let us make man in our image, after our likeness." Like God, and like the Word, that emanated from Him.

Like the Word means a spiritual likeness, just such as. Christ -proved Himself to be. The Word of God controlled Him in all His speaches and actions. He was God's Logos and He established it by His own words and deeds.

How He was born.

We say, that Christ was born three times before he became what the word says He should be. As the Word of God He was born by the Father. How? By his mouth. The Word issuing out of God took form when He spoke. His inner life acted, and the Word was born by his mouth. That is the Embryo of Christ. Then He had no mother. The word issuing out of God is the seed of God, that we can prove by Peter and John.

Peter says:

"Being born again, not of corruptible seed, but of incorrupti­ble, by the word of God, which liveth and abideth for ever." 1 Pet. 1. 23.

And John says:

"Whosover is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." 1 Joh. 3: 9.

How do we receive the seed of God?

From His mouth. If Christ is the seed of God, then He must be born out of His mouth. That is the first act.

The second birth. A god could not have a human mother. But God's seed, acting upon the seed of the woman, could produce a holy being in whom the word of God and the human nature could intimately unite. Being born of God's seed and the woman's seed, He was both the son of God and the son of man. And He called himself by those two names, but never said that He was God.

The third birth. In order to unite the seed of God with the human nature that they eternally may remain inseparable, it was necessary that the human nature was made incorruptible, and that change required a birth by the Spirit of God. Did Christ pass through such a birth? Let us see.

By David God said more than a thousand years B. C. about Christ: "Thou art my Son; this day have I begotten thee". Ps. 30:2. 7.

If we then turn to the Acts, chap. 13. 32-35, we find an explanation that makes it plain that those prophetic words were fulfilled when God raised Christ from the dead.

The text reads thus:

"And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. "

By the act of the resurrection the human nature in Christ, i. e. His flesh and bones, became immortalized in connection with the seed of God. He was then made a spiritual being, born of the Spirit of God. Paul compares Him with the natural Adam and says: "The first man Adam was made a living (not an immortal) soul; the last Adam was made a quickening spirit." 1 Cor. 15. 45.

The immortality is a special gift of God and that comes to God's people by the resurrection and consists in the change of the corruptible body into incorruptibility. That gift God has promised all His saints, and Christ is the first born from the dead. The act, that He passed through when the Almighty God awoke Him and raised Him incorruptible from the dead, signified how the believers in Christ will become immortalized. When the human nature is changed into incorruptibility, the life-force will have such a power over it, that it can never leave it again. Hence the being lives ever­lastingly.

Christ refers to the same when he says:

"But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." Luke. 20. 35, 36.

OUT OF LOGOS

This book, being the product of a long spiritual experience in connection with a thorough study of the prophetic truths of the Holy Scriptures, is meant for those who search for the knowledge of the truth and, as Paul says, "Go on to perfection."

Logos, a Greek word, which, according to the biblical sense, is as intimately linked with the name Jesus as are the names Christ and the Son of man, constitutes the subject of this book, and is dealt with according to its origin, its meaning and its power of development.

Logos signifies the divine Word through which ,God has created the world and by means of which He has revealed His will to men. Dr. Adam Clark, in his commentary on John 1: 1, says of Logos: "This term should be left untranslated, for the very same" reasons that the names Jesus and Christ are left untranslated."

Logos represents Christ before "the Word was made flesh," is therefore the very life-link between God and the Son of man. This may also be seen from John 1: 1,14. In the beginning, or at the commencement of the creation, God Himself was Logos, because Logos before the development of the creation was with God or in God. But then, when God begins to unfold His attributes, Logos, as the productive power of His infinite capabilities, proceeds from God.

In the fullness of time, when the Logos-power had developed to a stage so that circumstances demanded a still higher representation of this power, Logos was made flesh, and in this form it again continues its unfolding of power. It is this Logos-flesh, in the Bible called Jesus Christ, that is the main representative of the Logos-development in flesh, and He is also the executive of everything connected with the Logos-movement.

Logos comprises the whole plan of God, and this plan embraces the creation, first in its natural existence and continuation, and finally in its renewal, when, through the process of world-restoration it will revert to its original condition, plus a heavenly glory. Logos embraces also the whole plan of salvation in its two dispensations -- the natural and the spiritual. It is at the ushering in of the second dispensation, the spiritual, that Logos in the form of flesh appears in Christ, and He, as the executing personification, realizes in and through flesh the spiritual dispensation until all that was manifested by the Logos-power in the natural dispensation will have been brought forth in flesh.

The result of this study presents the Scripture in a hitherto unknown light and links together the divine truths into a connected chain.

The Authors.