God is sexually complete within Himself, or else sexuality is only a created thing. Theologians correctly state that God is complete within Himself though they do not much explore God’s intrinsic sexual completeness. This may not be easy to understand, but plainly it is true, or mankind has blackmail potential toward a needy deity.
Jesus said that in the resurrection humans will not be married in the earthly sense but like the angels. Though sounding gender neutral, the meaning is that male and female will not be separated as in the Fall. The saints will be like flowers and glorified. In the resurrection, to be human means to be a completed sexual person who does not live in unfulfilled longing. Instead, there is the eternal sense of coupling within of the male and female essences of the Godhead—the kind of eternal and sexual union that breathes of ecstasy, purity, and union.
Why else does the Bible say that husband and wife become one flesh? The view is union—two made one. No wonder Paul appeals to the Corinthians to see their oneness with God through Christ: “But the one who joins himself to the Lord is one spirit with Him” (1 Cor. 6:17). The world is so accustomed to the wrong use of sex that the right is startling to get used to.
The truth about sex is that it is the fountain and energy of the Godhead; it is self-for-others, spirit level, and the glory of union with Christ and his Shekinah. To know this is to be able to abstain from self-sex, pornography, obsessive fantasies, fornication, and adultery. The sexuality of the Godhead swallows up the dark side of sexuality, and the flowerchild emerges as the complete, whole human, lacking nothing as James says (1:4). A man can marry or not marry in this life knowing this completion.
No wonder “The Song of Solomon” is the greatest poem ever written—a poem that is erotic to the ultimate, yet it is holy and never defrauds or entices to lust. It takes back everything stolen in the fall and celebrates the resurrected version.
No matter how ornate a chair is, it becomes an ordinary thing. Once we’ve sat down, our thoughts go elsewhere. The chair largely becomes an under layer of consciousness. On a basic supporting level, the chair is the strong member since it holds us, whereas, the one sitting is the weak member.
Faith operates like this. God created us to be the weak member. To operate strength, we must take strength by faith, and strength is a person. It is God Himself. To think of strength as an attribute reflects how incredibly thing-oriented the fall of Adam made us and how unconsciously we lived in the lie of attributes that we can acquire by practice.
But God is the one person in the universe, and we are persons in a created and derivative sense. To see that is to rejoice in human weakness and revel in God’s strength “made perfect in weakness”: “When I am weak, then I am strong” (2 Cor. 12:9,10 NIV).
Strength becomes like a chair. We sit down in God and rest, mostly forgetting God as we go about living, while He sinks to the under layer of our consciousness. That makes us the outward expression of His power in what we do throughout a day.
Does that mean that we do not commune with God or bring up specific matters to Him? How silly; of course we do. Yet in the main, life is lived in a regular way—supernaturally normal. Since God is the eternal self-for-others, life is a stream of the same as us. Others may even think we are just the way we are—not knowing that it is Christ as us. They want to sit on us because they feel safe using us for chairs.
Those who do not know how to rest, seek you to rest on, not knowing they are resting on the One in you. This opens the door for them to see Christ in themselves and learn to rest. It can be very common, and certainly not glamorous to be a chair for others, but how lovely it is.
The truth of who we were before Christ came to live in us was hard to see but finally necessary to truly get the blame off of the human self. This is why Paul is so clear in Romans Chapter 7 that “So now it is no longer I who do it, but sin that dwells within me.” This takes the blame off the human self, not off the human choice to believe the lie of independence, but off the human self. The self is not defective or evil; it is not shameful or despicable. Rather, it is a wonderful and beautiful thing to be a human self. The problem never was the self but the choice to believe the lie that we inherited in Adam, and to believe the one who is the liar who captured Adam and thus us.
This is why Christ had to shed His blood and also take us into His body to be crucified with Him, so that in His death, we would be cut off from the evil one and joined spirit to spirit in union with Jesus Christ, having died with Christ and risen with Him as new creations, never again to be indwelled by the spirit of error as our master. Sin may deceive a Christian, but sin may never again own a Christian.
Therefore, sanctification is completed. Our transformation on a consciousness level accords to the degree that we see the totality of what God did in Christ. Can a Christian sin? Yes, but it is not necessary. If a Christian sins, it is not who the person is any more but a diversion from one’s identity in Christ and ownership by him as our new master (Rom. 6).
This is why it is necessary to focus on identity and not on particular works. When one’s focus shifts to identity and the One who does the keeping, God settles the believer’s faith. Sins will drop away, soul and spirit will become clear, and temptation and the enemy will have been exposed. Even more, walking in the Spirit becomes a much welcomed norm.
Who we are is a deep subject and the unfolding of it no small matter to talk about, but there has to be a simple approach that gets the discussion in focus. The foundation of knowing what a human is comes from the biblical assertion that we are containers possessing freedom to choose our indweller. The function of choice is independent; freedom has to be that way. Doing, however, is not that way. No one does anything except by the one living inside, which is to say that nobody is independent. Again—freedom has the quality of independence; action though does not. A person does what his master dictates.
Paul says this to Timothy, speaking of those who need to “escape from the snare of the devil, after being captured by him to do his will” (2 Tim. 2:26 ESV). Paul writes the Ephesians speaking of our lost estate: “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh” (2:1-2). John even says, “it is evident who are the children of God, and who are the children of the devil” (1 John 3:10).
This is all strong language indeed. What it means is not only did I commit sins as a sinner; I was under the control and indwelling of the sin spirit. It is no wonder that being lost is such a dire state and that it takes such transformation to see what condition God rescued us out of. No one takes easily to this truth. It’s humbling to see that we were vessels of the devil before we were vessels of Christ. That hits hard. It sounds nice that Christ lives in us as Christians, but not so that Satan lived in us and controlled us prior to salvation.
But if we are vessels when we are saved, we were vessels when we were lost.
Before Christ ascended, God’s glory inhabited the room behind the curtain in the tabernacle (and later the temple)—a room entered only once a year by the high priest to take the annual atonement blood behind the curtain to put it on the Ark. However, under the New Covenant, the perfect propitiation was made by Christ, never to be repeated, superseding the Old Covenant and bringing about the reformation that makes Christians temples of God.
Imagine walking around containing and expressing God. That is what a temple does; it contains God. But this means more than asking Jesus into your heart and thinking of him as a small Christ in a big, independent self. The idea most Christians have of Jesus in them is anemic; it isn’t the biblical idea of union where man is joined to God spirit to Spirit as one, and where man is a vessel, temple, and branch.
The idea of union is connection of the closest kind where two are as one while enjoying face to face fellowship. This is a mystery only the trinity can supply the key to. Man was created to be the temple of God and has always been a temple, but was stolen by the evil one who entered the temple when Adam fell and promptly hid, leaving man to think of himself as independent. However, independence is a lie, and that is why on the Cross God unzipped Jesus and put us into the body of Christ on the Cross to be crucified with Christ, thus cutting us off from the evil one.
We died with Christ and rose with Him as new creations—living, human temples. This is why the new birth is more radical than most know. God “delivered us out of the power of darkness, and translated us into the kingdom of the Son of his love” as Paul says in Colossians 1:1. The devil stole us in Adam’s fall, but God redeemed us back in Christ as His sons. Like Father, like son, and no wonder, for the son manifests as us.
Elihu was the prelude to God coming in the whirlwind to Job. Elihu is God’s special agent to clarify the lie of independent-self that is tempting Job. Therefore, Elihu says, “your righteousness is for a son of man” (35:8)—conveying the subtle undertones that Satan’s worst attack has been underway against Job without Job even aware of it. Job is tempted to think that the self can produce its own righteousness, which is the trap that could get to Job more than all he had been through so far. Elihu also addresses Job’s disturbance over the prosperity of the wicked, telling Job that he must “wait” even though God has not brought judgment to the wicked (35:14). It is dangerous to flirt with ideas about how we would do things as opposed to how God is doing things. How little we know and how much God knows. God knows everything about matters of repentance or judgment and has shown no hurry to explain details.
What God does tell us through Elihu is that “One who is perfect in knowledge is with you” —the ancient version of “Christ in you.” Elihu adds, “God is mighty but does not despise any”. This is beautiful and merciful news—that God desires repentance so that people would see their “transgression” and how they in pride have “magnified themselves” (36:4-9).
Elihu says that God opens the ears of those wishing to listen. This is good reason to not judge the wicked ourselves and to wish better for them. Thus, Job has a decision to make. Elihu says that Job is being pulled toward judging the wicked by seeing them from a place of his own anger, starting to shrink back from “the greatness of the ransom” (36:18). God’s view is always through the Cross, so of course we will experience the Cross to stay with God’s view. The wait to see the fruit in others seems interminable and too painful, but how rewarding it is when patience has her perfect work in us (James 1), and the harvest grown in faith finally manifests.
Faith sounds ethereal but is actually practical. First, something must be available. Our faith is worthless if Jesus did not rise from the dead. We might as well eat and drink, for tomorrow we die (1 Cor. 15). Yet a historical Jesus cannot save a person if Jesus remains only historical and not received. The Gospel is union with Christ. Christ died to sin, Paul tells us in Romans 6, and our union with him started in being crucified with Christ, expelling the enemy from our bodies since a spirit must have a body in order to manifest. Satan is out of us and Christ is in us. Therefore, the devil is no longer our master, and we are dead to sin. This must be desired and taken in order to be experienced. The truth is that to be a Christian means to be dead to sin. Take that; it’s true. Nothing ever takes us unless we take it.
But those who think that the world was saved at the Cross apart from individuals receiving the good news, err, because they dispense with the clear Bible word about taking, as if people just automatically are a thing that they do not even choose to be. This would make everyone a Christian, for does not Paul say in 2 Corinthians 5 that in Adam all die and that God reconciled Himself to the world by Christ?
Yet to remain on this level, not acknowledging what else Paul says, makes everyone already a Christian whether one chooses to be or not; and does not Paul equally say, “Be ye reconciled”? If this is not true, one need not take Christ; he is already taken without the taking, which is to say that I am operating from the energy of food that I have not eaten, as if bread may sit on the plate rejected, and yet supply me needed energy. We can never get away from taking, for God made us to take, and that is how we are taken by Him. Then you are one with all that he is.