The ‘Born-Again Believer’ and the ‘Triune God’.
“Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee.”
Both what we know of people and what we daily interact with and respond to are largely invisible attributes which we perceive with our minds rather than behold with our physical eyes, as the latter operation relays to us comparatively paltry information such as a person’s location and outward adorning characteristics; ergo, to really “see” somebody, as we are familiar with the expression, connotes the idea not of clearer physical vision but rather of possessing a pellucid percipience of what they have invisibly conveyed. Thus God, the Father, having no physical form, (as to have such is merely but a manifestation of one’s finitude, of one having limitation, of one having boundaries to their entity)—thus God, being in not one location but being ubiquitous, being, as He says of Himself, the invisible God, and thus to be perceived only superficially in what comprises the material world around us—this God of ours is truly to be seen, as to be more fully comprehended, as to be intimately known, by what He professes of Himself, namely by His Word, Who is Jesus Christ, His express image which is begotten of Him, as His Word proceeds forth from Him, because having no duplicity, in His true and essential likeness, in His fullness, unlike that which He creates and has created, which creation, although perpetually testifying of Him just as honestly with respect to His artistry and power, nevertheless does so with a level of ambiguity, leaving His personhood still a mystery, just as we may remain mysterious to others wherever reticent concerning the things we nevertheless overtly and even ostentatiously accomplish, as we more often hear the case with certain persons of celebrated status.
We understand God’s Word to proceed, similarly as do our own words, by the power of the Spirit which sends it forth, just as our words go forth in proportion to the strength of the breath of life which conveys them. Thus, as with ourselves, (we being made in the image of God), these three aspects, Father, Son, and Spirit, akin to our Body, Soul, and Spirit—1 Thessalonians 5:23—, are indivisible attributes constituting a single entity, making up one person, as we find our own corresponding dimensions here on earth only to be divvied up at the will of our Creator alone, Who in His Sovereignty can, of course, do all things; we observing, otherwise, it impossible to separate our uttered words from our breath: nor is it possible to separate our breath from our being, as clearly to do so with the last is to effectually annihilate that being. The Father,—again in similar fashion to ourselves,—is the origin or source of the Word which proceeds from His mouth, verily rendering that Word, as such, His Begotten, leaving the respired Spirit, which is to say the Living Breath which travels back and forth between Father and Son (The Word), to be the indispensable connecting Agency, as we see likewise the illustration of our own breath as it is continually recycled, being alternately inspired and expired in delivery of whatever message we endeavor to relay.
As the Word is indivisible from the Spirit, (in no less manner than from the Father), that Word and Spirit are essentially one, (as they also are, of course, with the Father, from which originator the two emanate), thus rendering it the case that when we first were made in Adam, being in all ways agreeable to the Word of God, the Father’s Spirit naturally abided in what that Agency’s spoken Word brought forth from the beginning, abiding in us just as we abode in the Word which His Spirit ever only delivers; therefore, to have rejected His Word, when we trespassed in Adam—(and no less so in our own descendant lives)—against the principle of His Edenic command, was to reject the tabernacling of His indwelling Spirit, which forthwith He accordingly withdrew for a time, (seeing as the empowering Spirit lodges only where the guiding Word it ushers forth lodges), till reparations would be made, leaving us spiritually dead, spiritually void, to consequently feel empty and unfulfilled at our very core, leaving us, if not to be reconciled to Him, vainly in search inexorably for some finite consolatory spirit of a profoundly lesser degree, as God alone is infinite and enduring in all constancy--all created things being, of course, much less than their Creator from whose Being their beings are conferred; leaving us in search, as it were, for some transient substitute of a satiating nature in effort to offset the innermost longing which only He, in the smiling fullness of His righteous character, is able to satisfy.
Left pursuing our own inferior and contradictory words, thus began our sinful trials with abusing the enjoyments and pleasures which He created for us through our habitual overindulgence on account of the fleeting nature of these provision’s sating capacity, until, by acceptance of His gracious offer of reconciliation with Him, by acceptance of His Word, in repentance of our wicked defection, we joyously receive the Spirit from which we foolishly estranged ourselves which alone can completely comfort us by utterly satisfying us and freeing us from the bondage of the gluttonous appetency that we formerly experienced with all things; His offered Word being of our freewill accepted through our complicit belief, through faith, (as another’s word only ever is), permitting His Begotten Word and thus His Spirit, (by which the first in its indivisibility from the second is conveyed), to abide in us as it once did in our fallen ancestors, and thus become born of Him in the Spirit, in accordance with the promise given of His infallible Word, the Man, Jesus Christ, in addition to the physical birth that we originally received from Him as merely His image-bearing creations, now worthy to be called ‘children of the Lord Most High’: hence the “born-again believer” and the “Triune God”.