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Sixth Edition, 1915
By Dr. John Thomas (first edition written 1861)



Chapter 3


1. "The Holy and True"




In the epistle before us, the Spirit presents himself as "the Holy 0ne and True One": as the Holy One of whom, the prophets spake. In the vision which Isaiah saw concerning Judah and Jerusalem, he styles YAHWEH, the Holy One of Israel (i. 4). He predicted that Judah would turn his back upon Him; and that if "a very small remnant" had not been left, the nation would have become like Sodom and Gomorrha, and would have partaken of their fate. This "remnant" is that portion of the Jews which accept Jesus of Nazareth as "the Holy One of Ail;" who in Apoc. i. 18, says, "I am the First and the Last and the Living One; and I was dead, and behold I am living for the Aions of the Aions: the Amen." This is the AIL GIVBOR, the Hero-Power, or "Mighty God," to whom Shearyahshuv, or the "remnant shall retum," called the remnant of Jacob, "which shall stay upon Yahweh the Holy One of Israel " (Isa. x. 20, 21).

If the reader peruse this prophet attentively, he will see that the Eternal Spirit, who styled himself YAHWEH at the bush, identifies himself with "the Holy One," as in the form quoted, "Yahweh the Holy One of Israel." But in Hos. xi. 9, the Spirit saith, "I will not RETURN to destroy Ephraim; for I am AIL, and not man, the Holy One in the midst of Israel." Now in Isa. x. 17, a distinction is apparent between Yahweh and the Holy One. YAHWEH is there presented as "the Light of Israel for a fire;" and the Holy One as "His Holy One for a flame:" but in (xliii. 3, 11), he saith to Israel, "I am Yahweh thine Elohim, the Holy One of Israel, thy Saviour: I even I, Yahweh, and beside me there is no saviour." Yet the Spirit saith to AIL, concerning his "flesh" or his "soul," "My flesh shall dwell in confidence; for thou wilt not leave my soul in Sheol (the place of the dead), nor wilt thou permit THY godly one to see corruption" (Ps. xvi. 9). Here the "godly one" in death, the Spirit styles his flesh, or his soul. That dead flesh, or soul, was not the Holy One; but when that mortal and corruptible flesh, or soul, was made alive by the Spirit of AIL, it became the "Yahweh Elohim, the Holy One of Israel;" or Yahweh, and "His Holy One" -- the Light, the Fire, and the Flame of Israel.

"That which has been born out of the Spirit is spirit." The Spirit-Logos first became flesh; and at its resurrection, that flesh became spirit; and therefore, "the Holy One and the True One;" for the Spirit is holiness and truth.

The glorified Jesus is the Logos or Divine Spirit, in Holy-Spirit flesh -- the Holy and True One. Before he was "perfected by Spirit," in speaking the words of the Spirit, he said, "I am the Way, THE TRUTH, and the Life;" and "he that hath seen me hath seen the Father;" and the reason he gave was that he was "in the Father, and the Father in him" (John xiv. 6, 9,10).

In reference to this Elohal manifestation of the truth, John says, "We know that the Son of the Deity hath come, and hath given to us understanding that we may know THE TRUE ONE -- and we are in THE TRUE ONE, in His Son Jesus Anointed: the same is the true Deity and the Life of the Aion;" or Aion Life (1 John v. 20). To be "in him" is "the Way;" therefore he is "the Way:" the True Deity is the Anointed Logos in flesh, styled "Jesus Anointed;" and therefore "the Truth;" and the Aion-Life is "Christ our life;" and therefore "the Life."

"The law was given through Moses, the gracious gift and the truth came through Jesus Anointed" (John i. 17). He that saw Jesus did not see that "gift and truth," which was DEITY. John plainly declares this in the next verse, for he says, "No one hath seen Deity (or the Godhead, the Fountain and Origin of all things) at any time: the only begotten Son, who is in the bosom of the Father, he hath revealed him." Paul also testifies the same thing in i Tim. vi. 16, saying, "No man hath seen, nor can see him." The Revealer, then, is the Faithful and True Witness, and what he saith about the Deity, His purposes, and so forth, is "the truth;" and that truth in its power, wisdom, and fulness, was deposited in Jesus; for "it pleased the Father that all the fulness should dwell in him." The law contained the form of the knowledge and of the truth. It was only a shadow of future things; a figure for the time then present; the patterns of the things in the heavens; the antitypes of the true -- but the knowledge and the truth, and the heavenly things themselves, constituting "the body" or substance, are of "THE ANOINTED." Without the anointing there is nothing.




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