The Son of Man alone is the physical representation of the immaterial God. And the Father in Heaven is not immaterial in the sense that He has no significance. No, He is all important and all significant. Rather, He is immaterial because He does not constitute material reality. He is purely the existing one. Scripture attests to these truths when it says that “He is the image of the invisible God” (Col 1:15a). He alone is the visible Logos.
Through the operation of the Spirit of God within the realm of infinite reality, a level of direct interaction is possible, though in an invisible way that is only evident through the perception of the mind’s eye. This allows us to realize a level of companionship and intimacy with God, though it does not engage our sensory perception. Only through the operation of the Son of Man can the interaction between God and us realize its intended full potential with the engagement of man’s sensate faculty of being.
It is impossible to mentally picture who God the Father is or who God the Spirit is, though it is possible to mentally picture who God the Son is. This is to say that the beingness of God the Son can leave a visible imprintation on the mind’s eye of an individual, whereas the other persons of the Godhead cannot, since their existence is unlike anything that man has or can directly experience through the finite faculties of his senses and his intellect. Their mode of being cannot be imagined in such a way that an image is formed in the mind that is anything like who they are, for they are absolutely unlike every visible reality of this universe. Their being is alien to us.
Try this experiment. Attempt to imagine an existing reality that is omnipresent, yet is not more present in a bigger reality than a smaller reality, but is in everything equally. Try to imagine an existing reality that is pure light, but not the same type of light that we see presently, and imagine also that this existing reality is pure Logos [“divine reasoning”]. Now try to picture the character of this existing being as it exhibits attributes of being like our own, though more so than our own: enamored in justice, full of mercy, and all together holy. Now go further to try to personify this existing being with such faculties that resemble our own, like a mind that thinks and a heart that loves. It is impossible because the very minute you close your eye you immediately go from darkness to realities that are only visible to your mind’s eye. The image cannot be formed in darkness or emptiness of space, because God is light and He fills a boundless domain with His being. Furthermore, when you begin to picture images, you are absolutely bound to fail in perceiving who God is or who the Holy Spirit is, because He is an invisible being, who cannot take the form of imagery but only the form of an idea in relation to our finite awareness – Yahweh (The Existing One; The I AM).
Now you may think that since the angels are spirits, then we should be able to picture the image of the Holy Spirit. But the error in this line of thinking lies in failing to take adequately into account that the Holy Spirit, not the Angels, is omnipresent and sustains all existence. These two faculties necessitate that the being of the Holy Spirit is superintelligible and supersensible to every finite being.
For beyond the realm of finite reality, He simply is and this beingness cannot be grasped or truly known by finite realities unless He manifests Himself in such a way that He interacts with finite reality in a causal and intelligible manner. Only by doing so, via His incarnation as a man, can people bring God, who they worship, to mind in a similar way as those who worship idols whom they can see and bring to mind when they worship them even when the idolaters cannot visually see them but are still able to bring before their mind’s eye the idol’s image.
The essence of the living God can only be brought to mind through the image of the Son who is in fact the image of the Father. The Son of Man is the only finite and visible manifestation of the reality of who is the Father that is capable of being processed by finite minds and being collected as data able to be processed by both sensory perception and the perception of the mind’s eye. By becoming Spirit, God likened Himself to an extent to those beings operating upon the Spiritual plain of finite reality; however unlike them He is everywhere present as Spirit. By becoming flesh, God fully likened Himself to those beings operating upon the physical plane of finite reality, and like them, His physical functioning takes up a specific measure of time and space. In becoming a man, He is the exact representation of God’s essence and innately radiates the full scope of eternal realities relating to Truth, for these realities of eternal truth are at work within His very being, since as the Son of Man, He is the fullness and source of both Wisdom and Truth, as they both correspond to finite reality.
He who is the source of the breath of life became a finitely operating being who received the breath of life Himself. This is to say that the Son of God gave Himself life, a human life, through the operation of His very being that pre-existed before He became incarnated as a man. He is the Creator, Sustainer, and Author of His human self. He is the only man that exists, who knows full well who He is in relation to the Truth of His being as established before Creation. The Son of Man serves as the only person of the Trinity that operates both in time and space, and in such a way that he takes up mass both on the temporal and eternal plane, and is volitionally governed by the very Laws that He instituted in the Beginning.
The Holy Spirit does not take up mass upon the Eternal Plane, and the Father does not function in time and space. His true form in its totality is utterly independent of the System of Created Existence. The Son of Man is the perfect Leader of God’s children because He, in Himself, is the full reality of God that can be perceived by finite beings. He above all is in a position to guide us along in the eternal journey of bringing to fruition the Creator’s gloriously eternal purposes and plans for His children. It is only by His direct guidance within Creation that His creation can have a future that is eternally significant and a hope that is eternally firm, because Jesus is the perfect teacher of righteousness. And this righteousness designates how creation ought to be to glorify Him who is our Maker and Father.
This account is made in full view of John chapter one, which affirms that the Logos is God, and the Logos became flesh and dwelt in time and space. He who is fully Logos took up residence upon the planes of finite reality for the purpose of carrying out eternally virtuous functions. These finite operations carried out by Him, who is fully God and fully man, serve to first-handedly ensure that the eternal ends of the Logos’ Vision come to fruition.
He, who is fully Logos, first came into the system of temporal reality to personally redeem its stewards and He will come again to personally remove from creation everything that causes infirmity. And all this He did in spite of all the infirmity swimming about from the Fall. The mind of Christ is the same mind that generates the Logos. It is the source of the Logos, for this Divine Reasoning is an effect of His Will, which is the same Will as Yahweh Elohim and the Holy Spirit. So the form of the Son, as a corporeal infinite-finite reality, is the form of the Trinity that is more perceivable or knowable than either the Father or the Holy Spirit. In other words, creation can know the most about the reality of the Creator through the functioning of the Son within time and space, for His existence bears the strongest witness to the identity of the Logos, which coordinates this ever-changing orderly arranged system.
Again in other words, the Son has the most in common with creation. As such, creation is able to know the Creator the most intimately through a relationship with Jesus Christ, for this God-Relationship is more similar to man’s relationship with his fellow man. The following passages from Hebrews are fitting for a final discussion regarding the necessity for God to become human in order to carry out His role as our King, Savior, and High Priest: “Therefore He had to be made like His brothers and sisters in every respect, so that He could become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people” (Heb. 2:17). We are the brothers and sisters of the Son of Man, not God the Father or the Holy Spirit, because He alone is made like us and has a self with a common origin. This is to say that we and the Son of Man are “all from One,” in the sense that our existence and His human existence, in relation to the Truth of the Vision of God, are interwoven into a common story line pertaining to the eternal destiny of the human race, which He shares in by becoming like us, though with a role that is the most vital in the unfolding of this never-ending story of the children of God (Heb. 2:11). The Son of God is not only our King, but also surprisingly our brother. He, however, is the first-born who inherits all of creation, whereas all the rest of the heirs participate in managing this inheritance of our brother-King, as His stewards (Heb. 1:2&6). It is important to note, however, that His Godness precedes His humanness, because before He was made like us, He was the infinitely existing one.
