Orthos Logos, Jesus as word-mediator

Lord you have saved us from our core. Already always. 

In 1 Timothy 1. As Timothy, giving heed to no fables and endless geneologies, but living in faith. As your servant Paul has said. Lord your sent, these apostles and their letters and word, they guide us. Blind without you, but not blind, with profound sight in your word. 

Charity out of a pure heart, good conscience, faith unfeigned. Commandment. Those fables and geneologies αἵτινες ἐκζητήσεις παρέχουσιν, which speculations bring. Which speculations/seekings/debate/controversy bring. And the dark comprehended it not. Rather than οἰκονομίαν Θεοῦ, stewardship of God, τὴν ἐν πίστει, which is in faith. 

ἀγάπη ἐκ καθαρᾶς καρδίας, agape out of an upright heart. συνειδήσεως ἀγαθῆς, persisting-notion good. πίστεως ἀνυποκρίτου, faith earnest. Faith without hypoccrisy. 

 Lord may we get what we need in you, and find rest. Rest in accordance with moving with your waters, with your spirit. Agape, charity, abundance. In Romans 11:33, how deep is your wisdom, unsearchable your judgments. 

σοφίας καὶ γνώσεως Θεοῦ, may we never age in reference to these. ὡς ἀνεξεραύνητα, how unsearchable, inscrutable/unexaminable, τὰ κρίματα αὐτοῦ, the judgments of him. Always already unopen for controversy and speculation. The mystery may is something closer to: how, just how, great is our God? None other than that. May we then and there find rest. Always already. We are called to be children to be born again. So in your wonder may we have those baby eyes gaping out and around at wonder.

 

ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ, untraceable the ways of him. Not to leave us lonely and... that dreaded word... 'uncertain'. But untraceable. Just how great is our God? ἀνεξιχνίαστοι, cannot-be-explored, incomprehensible. The darkness comprehends it not. Our clawing above our place has no place in that place. Don't eat the apple. 

Upon your messenger enounter, Zacharias, a blameless man with his blameless wife, lost his voice. He held his public position and in a very public way could not speak. The murmurs, rumors and babblings that rippled throughout the community around this are lost in history. But the context is there. His voice was gone, and he gestured when the people inquired, and they knew something had happened. What is it they thought may have happened?

Were any close in imagining the to-be John the Baptist was to come into Zacharias' household soon. It would be odd indeed to imagine any in the community would have in mind in some speculation something close to what was going on. That to come was John, the prophesier who sees Jesus and knows him as him. Now we have some idea of what a name like Jesus may carry, but at the time, John was a present man, maybe whom some considered a quack, most likely a few ambitious fellows in Herod's court. We must not reduce all gossip in town to gossip. It was no easy step, we may presume, for Elizabet to reject those presumptuous men calling her son Zacharias, for her to correct saying "his name is John". Perhaps she had some wind of intrigue behind her sails, with the community knowing her blamelessness and her husband's blamelessness and that under what was then mysterious circumstance, her husband lost his ability to talk for many months, and that she was "great with child" at her old age. But the town didn't take her correction in stride; they, so it seems to be written, go immediately over to Zacharias, dumfounded. For him to write: he is to be called John.

And if we have already read the John Book, we know there is a man sent by God, the God of the word who is the word, and that man is John. John is apostle. The way-straightener, as the prophet Isaiah spoke. 

Isaiah son of Amoz. 

יְשַֽׁעְיָ֣הוּ בֶן־אָמ֔וֹץ

To be connected in a chronological sense from vision to vision over many years with John, the apostle of God. 

Isaiah, around in the time of some kings,

מַלְכֵ֥י

Do we give to Caesar what is Caesar's here? There seems to be no issue with the time being the time of these kings, not written as it being Isaiah's time. That draws both attribution and epoch labelling into question for me. 

Hear, heavens

שִׁמְע֤וּ שָׁמַ֙יִם֙

Give ear, Earth

וְהַאֲזִ֣ינִי אֶ֔רֶץ

No words in truth that aren't rooted in you, the root of all vitality. The word made flesh. Flesh and world. No breath of any sustenance not sourced from you, the true pneuma, wellspring. 

Let's open to hebrews. Lord please have me, steeped in your testimony. Thank you for your word. I turn towards the cross, I ask I may repent of my guilt, I ask I may believe in you, in pneuma, your salvation. 

In Hebrews 1:1, yes the excitement! You are he who "at sundry times and in diverse manners spake in the past by the prophets to the fathers".

 Πολυμερῶς, in many portions

καὶ πολυτρόπως, and in many ways

πάλαι ὁ Θεὸς, long ago, O Theos

λαλήσας τοῖς πατράσιν, having spoken to the fathers

ἐν τοῖς προφήταις, in the prophets

Theos, speaking in the prophets. Greek root, inspired speaker, forteller, inspired by the true source. In a way like the poets of old, but in a completely different way, stirred like no sitrring could otherwise be. The phenomena that then in past God spake and these prophets were where the words were routed through.

Repent of your sins, turn to the cross, believe in the Lord Jesus Christ and you will be saved. 

Later on, 

ἐλάλησεν ἡμῖν ἐν Υἱῷ, speaks to-us in his son,

ὃν ἔθηκεν, whom he appointed

κληρονόμον πάντων, heir of all things

δι’ οὗ καὶ, through whom also 

ἐποίησεν τοὺς αἰῶνας, he made the ages

You have sent the sent, the apostoles. You have spoken in the prophets. To both you give word. They are to be spoken through by you. What way-preparing before, during, perhaps even after for those individuals. Is it different from our own? No, for it is them whom we are to imitate, as Paul says he is imitator of he through whom all the ages are made. The heir of all things. 

Paul says in 1 Corinth 11:1

Μιμηταί μου γίνεσθε, imitators of me, be

(then the simile)

καθὼς κἀγὼ Χριστοῦ, even as I, Christou

May the mythological abyss be not, for I imitate Paul, in spirit alone. These apostoles, these testimony bearers with parts of Jesus' power.

Ἰδοὺ, behold

ἐγὼ ἀποστέλλω ὑμᾶς, I send-forth you,

ὡς πρόβατα ἐν μέσῳ λύκων, as sheep in-the-midst of-wolves

Oh those apostles in perilous land. But not, for

μὴ μεριμνήσητε, not anxious

πῶς ἢ τί λαλήσητε, how or what you speak

δοθήσεται γὰρ ὑμῖν, will be given for you

ἐν ἐκείνῃ τῇ ὥρᾳ, in that hora

τί λαλήσητε, what you should say

Back to Hebrews 1:1 for more on the heir of all things, through whom he made the ages.

ὃς ὢν, who being

ἀπαύγασμα τῆς δόξης, radiance of his glory

καὶ χαρακτὴρ, and exact expression

τῆς ὑποστάσεως αὐτοῦ, of the substance of-Him

 φέρων τε τὰ πάντα, upholding then all-things

 τῷ ῥήματι τῆς δυνάμεως, by word of power

 δι αὐτοῦ, through of-himself

καθαρισμὸν τῶν ἁμαρτιῶν, purification of sins

ποιησάμενος, having made

ἐκάθισεν ἐν δεξιᾷ, sat down en right-hand

τῆς Μεγαλωσύνης ἐν ὑψηλοῖς of the majesty on High

Logos, the composite sound and composite meaning. Word as remati as well as logos as a different sense of word.

Heb 1:3 within the verses above, I missed it last:

χαρακτὴρ, exact engraving

τῆς ὑποστάσεως, of the substance.

For us Jesus stood, we have the mind of he who is the exact engraving of substance, we get to hold testimony of such a man. All his life, all your life Jesus, you were to be son. You saved our lives but Father you are never called. God is our father, you yourself are the ultimate one of us, one of our race. Whom none exceeds in Glory, as you are king in Theos' kingdom. 

His seat is at the right hand of the Father. The disciples asked Jesus about this, if they could have this place, and they did not know what this would mean, the crucifixion, what was to come. I wish to be friends with the apostles' spirits. Certainly of a church and a likeness that hs not lost zeal. No compromise or turning away. My character is to be turning only if I am not facing straight as my-of-God's-kingdom-ness calls. 

Who is this? That in Hebrews 1:4,

τοσούτῳ κρείττων γενόμενος so-much superior having-become

τῶν ἀγγέλων, to the angels

That is, a human being. The word made flesh, one who dwelt among us, superior to the angels, the hans-servants of the Father himself. A lifetime of meaning in that relationship right there. So much superior to all the angels. We hear of the angels in Ezekiel and Isaiah, standing for encounter with Zakeriah who is to fear not, and Mary and Joseph. Ezekiel and the angles, the spinning wheels and the four winds and the hugeness of their space. And of the little we know of that, we learn that Jesus in his being, so superior to these in the celestial realm. 

ὅσῳ διαφορώτερον, as much more excellent, as much surpassing

παρ’ αὐτοὺς, as theirs

κεκληρονόμηκεν ὄνομα, he's-inherited a name

Heb 1:5, our God you address the angels and address them as sons of you, that you have begotten them. God tells of his son, that all angels are to worship. And 1:7, One making the angels of him winds, and fire/of-flame.

Ὁ ποιῶν τοὺς ἀγγέλους, One making the angels of him

πνεύματα, winds

καὶ τοὺς λειτουργοὺς αὐτοῦ, and the minsters of him

πυρὸς φλόγα, of fire, flame

Lord, today I seek tto open to your word. With the pacific ocean to my front. You sent a man as your son, in the flesh to be above the angels. Ministers of winds and fires and flame at your behest. I pray your testimony seizes me, the your-son testimony. So that when I speak that testimony is what comes forth. 

There is the throne of you in Hebrew 1:7, and the sceptre of you. 

ῥάβδος τῆς εὐθύτητος

Scepter of righteousness

ῥάβδος τῆς βασιλείας σου

Is-scepter of-kingdom of you

Lord righteousnesss and your kingdom are there, and this sceptre the active tool, a way that we may move past the crying "Lord, Lord" and beyond  that. 

In the next verse:

ἠγάπησας δικαιοσύνην 

Youve-loved righteousness

ἐμίσησας ἀνομίαν

Hated wickedness

And because of this the Son of God is anointed and above others. I hear that Jesus fleshed for us this dichotomy so that we may see where the faculties of love and hate are to find their respective seats. We are the μετόχους σου, or maybe the angels are, but whomever they are or we are we know that you Jesus are set above us and are to be worshipped. 

And you, ἀρχάς, in the beginning Lord, ἐθεμελίωσας, laid the foundation. Oh that my study may be proper handservant, to whom I am to serve in the kingdom. 

καὶ ἔργα τῶν χειρῶν

works of-the hands of you

εἰσιν οἱ οὐρανοί

are the heavens

What we know of the works of your hands... those are the heavens. Multiple and good. Those are the works of your hands. And in John Book, without you was nothing made.

Oh that we know can come to know of the heavens! We know them! They are the works of the hands of the Father. That is his work, the fruits of the movement s of our Lord's hands.