“the inheritance of the saints” (Col. 1:12, NKJV)
The detour we took over the last few teachings, and that was concerned with human sexuality, and the implications of becoming-one, has now been concluded.
In overarching terms, we are still examining the characteristics of “the Spirit of the Lord” (Isa. 11:2), and trying to figure out how the first of the seven Spirits of God has distinctive functions. The detour (which we took from Day 1474) was in reference to a discussion of 1 Cor. 6:17 (ASV): “But he that is joined unto the Lord is one spirit.”
We want to spend a moment focusing on this very important concept of fusion of any born-again spirit with the Spirit of God. Fusion is the mixing, uniting, or amalgamation of two or more things. There is not only an adherence of different elements unto one another, but a melting together into one. 2 Cor. 5:17’s “new creation” is exactly this, a completely new being.
Alas most believers only see themselves as a container in which the Holy Spirit lives. One could compare this view with a container in which petrol is found. There is indeed some relationality between the container and its contents, but they never become one entity through fusion. The mystery “that they all may be one, as You, Father, are in Me” (John 17:21), is much more than the understanding of an empty container that is filled with Spirit. In this case there is still a separation or distance between your born-again spirit and the Spirit of God. The two entities are merely to some degree touching one another; there is no notion of mixing or fusion – petrol remains petrol and contain remains container. In theological terms we could actually speak of an incarnation. Like God changed Himself into a man, He thus changes man to be able to contain God and become one with Him. The Spirit is not just in you, in the spiritual realm you and He are now one creation!
Like the high priest who had access to the Holy of Holies in the old covenant, it is possible for each person in Christ to move towards this dimension of intimacy. Where he moved it was not merely someone who symbolised the presence of God. He moved people into the presence of God WITHIN himself. God made Himself visible through the presence of the high priest. Lev. 9:23 speaks of the appearance of Moses and Aaron as “the glory of the Lord appeared to all the people”. They, regular people like you and I, were like Jesus: “and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth”.
This calling to service, “according to order of Melchizedek” (Heb. 7:11), is the ministry of the reconciliation “of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation” (2 Cor. 5:18). It is God’s “eternal purpose which He accomplished in Christ Jesus our Lord” (Eph. 3:11) to reconcile man and God. Realise the immense implications of this: it is not about our stale idea of “serving” God, but rather about our integration with God. This is “the inheritance of the saints” (Col. 1:12).
- Selah: Is this your understanding too?
- Read: 34-36
- Memorise: 34:10
