De Moor I:9: Ectypal Theology: Of Vision

The Theology of Vision is also called the Theology of the Fatherland (Theologia Patriæ), from the place where it obtains, in the highest Heaven, which is not only τὸ ἴδιον οἰκητήριον, the proper habitation, of Angels, Jude 6, but also the true Native Land of the pious and faithful, whose τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, citizenship/commonwealth is in heaven, Philippians 3:20, who confess ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς, that they are strangers and pilgrims on the earth; and thus show ὅτι πατρίδα κρείττονα, τοῦτἔστιν ἐπουρανίον, ἐπιζητοῦσι, that they seek a better country, that is, an heavenly, Hebrews 11:13-16.  It is called of Vision from the degree of perfection, and from that altogether clear manner of cognition.

This is attributed to the Angels of heaven, concerning whom the Lord bears witness in Matthew 18:10, οἱ ἄγγελοι ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, the angels in heaven always behold the face of my Father which is in heaven, that is, dwelling in the closest communion with God, they constantly observe His nod; and hence they penetrate unto a most intimate knowledge of divine things also; which experimental knowledge brings the natural and eminent knowledge of Angels to a greater state of perfection from day to day (compare Chapter IX, § 8):  whence it is said once and again unto David, to signify his rare Wisdom, my Lord the King is after the likeness of an Angel of God, 2 Samuel 14:17; 19:27.  They are not unlike the servants of King Solomon, whom the Queen of Sheba proclaimed blessed, since they, standing continually before the face of the King, were hearing his Wisdom, 1 Kings 10:8.

Second, the Theology of Vision is attributed to the other blessed Inhabitants of Heaven, to whom the Vision of God has been promised, Matthew 5:8; Hebrews 12:14, and who await the same in faith, Psalm 17:15.

Now, the expression, when we speak of the Theology of Vision, and we hear mention made concerning the Vision of God in the passages cited, is transferred from corporeal Vision and sense unto spiritual Vision and Knowledge of Intellect, with which the most joyful Fruition will be joined.  Inasmuch as we are not able to see with the eyes of the Body the Triune God, who is a Spirit.

Moreover, in the blessed after the Resurrection of the Body there shall also be a Vision of the Son of God Incarnate, in His human nature assumed and now for some time glorified, with the eyes of their bodies; concerning whom John speaks the words in 1 John 3:2, and whom already formerly Holy Job was awaiting, Job 19:26, 27.  With respect to the present life Job had entirely cast away all hope of restoration; compare Job 6:11; 7:5, 7, 8, 15, 16; 16:16; 17:1, 14, 15; 19:10.  But after death he was certain that he was going to see God, at the time when after his skin they had some time ago pierced this very thing,[1] and his Redeemer in the end would stand upon the earth.[2]  To explain this Vision of the spiritual Knowledge and Fruition of God immediately after death with respect to the soul, is prevented by, 1.  the mention, quite distinct and repeated more than once, of vision and sight:  2.  the added limitation and declaration of this Vision, not only from my flesh, but also my eyes:  3.  the postponement of this Sight, even until his Redeemer should stand upon the earth, and the remains of his Body with the skin should be consumed; of which Body even now so very wretched indeed, and further to be dissolved to dust after death, with these words Job with sufficient clarity promises to himself a restoration unto wholeness through the power of his Redeemer.  Neither ought it to trouble anyone that, when Job has twice saidאֶחֱזֶה , I shall see, in the future, it follows in the third place וְעֵינַי רָאוּ, and my eyes have beheld, in the past; as if this last should be referred to the Vision of faith, which had already come to Job, and which was to him ὑπόστασις τῶν ἐλπιζομένων, the support of those hoping.  For, although the matter be altogether true, yet the close tie of these words with the rest, the express mention of eyes added, and the emphasis of the adjunct, וְלֹא־זָר, and not another, require that this expression also be explained of corporeal Vision.  The past here, therefore, shall be set down through an enallage of the past for the future, by which the expectation of this future event is at the same time declared to be most certain; otherwise the verbs in the future shall be left to be explained:  just as frequently a preterite, following after a future, has the significance of the future; see Job 5:16,[3] 19, 20.[4]

And, as these things shall be spoken of the sight of Vision in the Theology of the Fatherland; so the Apostle indicates its degree and manner, by far the most complete and clear, when he not only opposes this Vision, διὰ εἴδους περιπατεῖν, of walking by sight, to walking by faith, 2 Corinthians 5:7, but expressly pronounces that at that time τὸ τέλειον, the perfect, shall be come, 1 Corinthians 13:9, 10.  Indeed, so that he might depict before our eyes the exceedingly great distance, which is between the Knowledge of this and of the future life, he adds verse 12, βλέπομεν γὰρ ἄρτι δι᾽ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην, for now we see through a glass, darkly; but then face to face:  now I know in part; but then shall I know even as also I am known.  And so the distance between the Knowledge of this and of the future life is as great as between a sight of the very thing or person being present and of a representation of some thing exhibited in a glass.  So much shall the understanding of divine things hereafter be clearer than the knowledge of this life, as we are wont to comprehend a more certain and complete knowledge of a thing from the thing set forth in proper words, than under the wraps of enigmas.

[1] A literal rendering of Job 19:26a:  “And after my skin they destroy thisוְאַחַ֣ר) ע֭וֹרִֽי נִקְּפוּ־זֹ֑את)…”

[2] Job 19:25.

[3] Job 5:16:  “So there is (וַתְּהִי, in the imperfect/future) to the poor hope, and iniquity stoppeth (קָפְצָה, in the perfect) her mouth.”

[4] Job 5:19, 20:  “He shall deliver thee (יַצִּילֶךָּ, in the imperfect/future) in six troubles:  yea, in seven there shall no evil touch (יִגַּע, in the imperfect/future) thee.  In famine he shall redeem thee (פָּדְךָ, in the perfect) from death:  and in war from the power of the sword.”