mark 8 and 9… an overview (1)

Recently I had occasion to look a little at Mark’s gospel.  This post and the following have arisen from so doing.

mark 8

For me, a constant marvel and one more evidence of inspiration is the subtlety of the gospel record.  The gospels, of course, can be read by a newcomer and their main message is clear to all.  Mark, for example, from the outset makes plain he writes to give ‘the good news about Jesus, the Messiah, the Son of God’ (Mk 1:1).

Isaiah, whom Mark regularly cites, envisaged a day when Israel’s exile (a judgement) would be over , the people would return to the land, and God himself would return to, Zion.  In one sense, the nation had returned to the land, however the people were still sinful (Isa 59:9-15; 63:15-64:12) and so as yet God, in Messiah, had not returned to Zion.  Malachi, however, prophesied that God would send his messenger to purify the heart of at least some of the people before he, in person, returned to Israel (Mal 3:5; 4:5).  For Mark this messenger is John the Baptist (1:4-8) who precedes Jesus Christ (Messiah and Son of God in a sense not previously fully grasped for he is truly divine, the Lord coming to Zion).  He (Jesus) the people must welcome and accept – believe – if they are to enter the kingdom; if they do not then God’s visit in salvation will result instead in judgement when the Lord comes ‘suddenly to his temple’ (Mal 3:1; Mk 13).

Mark proceeds in the eight chapters that follow to demonstrate that Jesus is Messiah, the Son of God’ in whom, and through whom, the long anticipated Kingdom of God arrived.  He, Mark will reveal, is literally the Lord coming to his people (Isa 40:1-5).  Jesus speaks and acts with messianic authority for he is ‘Son of God’ in a way not previously grasped.  He performs miracles that only Messiah, Son of God, inaugurating God’s kingdom could conceivably do (Isa 61:1,2).  The sick are healed, the blind see, the lame walk, demons are cast out, and the dead raised; all God’s promised messianic blessings are present in Jesus (Lk 4:18,19).  Further he controls nature as God did (Mk 4, 6; Ex 16).  He feeds the people miraculously in the desert as God did.  He forgives sins – the prerogative of God alone (Mk 2).  Messiah is clearly Son of God in an extraordinary sense; he does things that only God is known to do – his sonship is not merely functional (as with Israel’s previous Davidic Kings) but essential or actual; he really is divine (cf. Mk 12:35-37).

He not only acts with extraordinary authority (11:28; 2:10; 3:15) he speaks with authority too, an authority that those who hear recognise; penetrating insight, palpable spiritual wisdom, and divine anointing clothe his teaching (Isa 61:1,2; Mk 1:22,27).  Thus all the messianic credentials were placarded for eyes open to seeing and minds willing to understand (Mk 8:27).   Only wilful blindness, hardened hearts and deceiving influences explain a refusal to see (Mk 4, 7:6,7).  Such unbelief forfeits any right to the kingdom for it was designed for those ‘with ears ready to hear’ (Mk 4:9), those with childlike unpretentious trust (10:15).  It is to them the secrets of the kingdom are given (4:11); the others ‘outside’ are confirmed in their unbelief (4:25).  Interestingly, paradoxically, and unthinkably for Israel, often those who believe will be Gentiles  (Mk 7:24-31; 15:39 cf. Lk 7:1-10) while many Jews will reject and be rejected (12:9).

Although all who wish may hear him and witness his miracles yet he avoids any hint of sensationalism. His intention in what he says and does is not to attract nationalists looking for a leader inspiring enough to ferment an uprising and overthrow the occupying Romans, nor those who enjoy a spectacle, nor the merely curious, nor any with other superficial agendas.  His intention is simply to draw to himself those with (opened) eyes and ears to see that he is the fulfilment of OT promise and to deepen faith in him.  Thus it is, that at the end of chapter 8 when the question of who he really is arises, his concern is not primarly who others may think he is as who his disciples believe him to be (Mk 8:27).  Peter answers for the others when he says ‘You are the Messiah (8:27).  God had revealed to them through living with Jesus, hearing his teaching, and observing his miracles that Jesus was the long expected Messiah, the Son of God, for if he was Messiah he must be the Son of God. Both titles are inextricably linked; to be God’s anointed King was to be God’s son (cf. Matt 16).

Yet, although Peter (and the others) recognised him to be Messiah, they did not fully grasp what being Messiah really involved and implied.  They saw truly but only dimly.  Here one of Mark’s delightful narratival subtleties surfaces.  The discussion as to Jesus’ identity is immediately preceded by the rather curious miracle of the healing of a blind man (8:22-25).  The healing of a blind man is not unusual for Jesus what is unusual is that he was not healed immediately but in stages.  Normally such hearings were instantaneous and complete.  Given that such a miracle may seem to diminish Jesus’ power (and so messianic credentials) why does Mark include it?

He includes it because it illustrates (designedly so) the ‘seeing’ of the disciples.  They now see partially. They recognise that Jesus is indeed Messiah and in him the promised kingdom has arrived.  To this extent their eyes have been opened.  However, their understanding of Messiah and the kingdom is still very hazy (like men as trees walking).  They have not yet grasped that Messiah must suffer and die (Isa 53) and that all who share in his kingdom must die too.  To grasp this will require further divine surgery.  It is this that Jesus begins to perform at the end of Mark 8 (8:31-38).  He announces his death (8:31-33) and theirs (8:34-38). However, his announcement is met with dismay and incomprehension.  Peter resists all thoughts of Jesus dying and a few verses into ch 9 the others are discussing who will be greatest in the kingdom (no notion of self-denial here).  The true nature of Messiah and of the kingdom has not yet penetrated despite Jesus’ words.  In the following half of Mark’s gospel these new realities will be increasingly pressed upon them.  Three times Jesus tells them he is about to suffer and die and on each occasion their response reveals they do not (will not) grasp what he says (Mk 8:31-33 ; 9:30-37; 10:32-45) It is not until post-resurrection days including Pentecost that the second stage of divine eye surgery is fully realised.  Only then their vision is as it ought to be and their hearts concerns aligned with God’s.  Then they understand why Messiah must suffer and die before entering his glory (1 Pet 1:11; 4:12,13; 5:1).   Then they see the true nature of the kingdom Christ had come to establish, one that, initially is suffering not glory and weakness not power.

From ch 9 these new realities are graciously but firmly pressed upon them but in wisdom and grace God prepares three key disciples (Peter, James and John) for this unexpected (and unwelcome) initial kingdom suffering by giving them a preview of ultimate kingdom glory.  But this is a subsequent post.


songs of the son… christ in the psalms

Unlike some church traditions , the one with which I am most familiar did not use the Psalmody, nor were there liturgical readings and as a consequence the Psalms were less familiar, certainly less memorised.  What was stressed, however, was that they revealed Christ.  This Christological hermeneutic (that they spoke of Christ) was clearly correct. Christ himself laid its foundation when he said the OT Scriptures  spoke of him and upon resurrection taught his disciples to find in these Scriptures, including the Psalms,  ‘the things concerning himself’ (Lk 24:44).  Later the apostles regularly cite the OT, and not least the Psalms, as a witness to the humiliation and exaltation of Christ.  The theology of Hebrews in particular rests largely on a cluster of psalms.

It is important to recognise that a Christological reading of the OT is not a fanciful or merely imaginative reading of the OT by the apostles in the light of Christ.  They do not subscribe to the post-modern interpretative notion that what matters is not the writer’s intention but the reader’s interpretation.  These may, we are told, bear little resemblance.  The NT writers are not the vanguard of such a hermeneutic; they did not see what was not there.  They read the OT Christologically  because it was Christotelic, that is, it looked forward intentionally to the future and the arrival of the Messianic Age and Messiah, the Christ.  It was always promise awaiting fulfilment, expectation anticipating realisation.  It had a goal and that goal was Christ.  Christ and the apostles simply read the OT according to its own Christotelic intention.

This is as true of the Psalms as of any other of the OT; they too look forward. It is clear as we read them that however much they describe people and events of their  time such is the poetic excess and exuberance that the immediate context cannot satisfy the poetic vision and something more ultimate is envisaged. What seems like mere lyrical excess is much more; it is the Holy Spirit engaging the poet’s heart and mind to envisage people and events yet future.  In a word, the Psalms are prophetic.

Let me illustrate. One category of psalm, is the royal psalm.  Many psalms are written by David, Israel’s archetypal king.  Future Judaic kings were evaluated by their similarity or otherwise to David. Thus, Davidic psalms are royal psalms (though only some are so designated by scholars), expressing the perspective and aspirations of Israel’s king.  Other psalms are written as eulogies to the Davidic king.  Whether written by or for the Davidic king there is in these psalms hyperbolic elements of description and anticipation that go way beyond anything David or his successors experienced.   There is an idealising, an exaltation, that makes the psalm transcend its initial reference.  From these psalms a Davidic King and Kingdom such as Israel had never known emerges, a Warrior King who will conquer all his enemies and nurture his people.  He will have a worldwide and everlasting Kingdom over which he will reign with wisdom and justice as a priest-king by the power of a life that like his kingdom never ends.  He give his people God’s promised eternal rest (Ps 2, 18, 20, 21, 45, 72, 89, 101, 110, 132, 144. Cf. Hebs 1-5).  

He is all that is great about David and immeasurably more; the king of which they speak does not so much aspire to be like David rather David acclaims him as Lord (Ps 110). His cause (Ps 2) will be championed by God for like the nation he is God’s son (the king is a kind of embodiment of the people). Indeed, and here some psalms are most daring, he will himself be God (Ps 45, 110; Cf. Lk 20:40-44; Hebs 1).  He is both David’s son and David’s God, his offspring and his origin, the ultimate David (Ezekiel 34:23).  In Messiah, divine sonship is taken to another level.  He will not be merely a titular son, or adopted son (as were the Davidic Kings) but an actual son, the ‘one and only’ (Jn 1:14).   Such a coomposite exalted poetic vision clearly exceeds normal royal reigns; it is plainly messianic.  It is hardly surprising that Peter affirms in Acts 2 that David was a prophet (Acts 2:30,31).  Indeed David’s life as first rejected then recognised king, his suffering and consequent glory, his heart for God and literary gifts shaped him by divine providence to be the prophet who would reveal in his songs not only the shape of the messianic kingship but the inner life of Messiah, his thoughts and emotions, his agonies and ecstasies, and his odyssey of tested faith which was the messianic mission.

Which brings us to a second Christological theme that pervades the Psalms, that of the righteous or innocent sufferer.  The Davidic king is a divine son who suffers, and suffers unjustly. Psalm 22 comes immediately to mind.  It is a psalm of David, a lament (there are more than fifty psalms of lament).  For the faithful in Israel, Yahweh, the covenant keeping God, promised life, which had at its core the enjoyed presence of God.  Yet here is a faithful son – one whose faith is foundational to his life for he has trusted from his mother’s womb –  who faces death not life.  The God he expects to be near is far off; it is his enemies who are near, and ironically, it is his fidelity that they use, with animal-like ferocity and cruelty, to mock and oppress him. He endures extreme physical and psychological distress.  Pain, shame, isolation, and desolation overwhelm.  Death is so certain and imminent that he describes himself as lying in ‘the dust of death’ while his enemies divvy up his clothing; he will not be wearing them again. Yet the lament ends with a cry for deliverance (22:19-21).  The faithful son is distressed, dismayed, disoriented, and desolate but he does not doubt; he will trust with his last breath.  His cry of dereliction does not issue from a loss of faith but a loss of fellowship, of contact.

We are not told in the psalm whether the afflicted one dies or not.  In so far as it describes an actual experience of David clearly he did not die (or there would be no Psalm 22).  But like so many psalms the experience described  is so rarified it goes beyond that of the writer.  David, for example, did not trust from his mother’s breasts.  Here is a faith experience that transcends that of the writer.  It is prophetic.  It is fulfilled in Messiah.  Only he does justice to the poetic vision.  As one writer comments, 

The only adequate and natural interpretation of the psalm is that which sees in it a lyrical prediction of the Sufferings of Messiah and the Glory that was to follow. No Sufferer but One could, without presumption, have expected his griefs to result in the conversion of nations to God.’

The psalm is repeatedly cited in the NT in the narration of the crucifixion (Matt 27:35,37,46).  Jesus cites it (twice) on the cross as do his enemies who surround him though they do so unwittingly.  Both confirm its anticipatory aim.

James H. Brooks wrote, 

‘ the Psalms… describe so largely in prophecy the inner life of the Lord Jesus Christ, who was in all points tempted like as we are, yet without sin; and unless that fact is kept constantly in view, the Psalms cannot be read intelligently.

For Christ, of course, unlike David, deliverance from death is found beyond death and out of death (Hebs 2:14, 5:7) that he may be not only a model of persistent faith but the source of eternal salvation to all who obey him (Hebs 5:9).  In resurrection he is surrounded no longer by enemies but by his own, those whom he calls ‘his brothers’.  They are his ‘brothers’ not because he became one with them in incarnation (else all men would be his brothers) but because they become one with him through his death and resurrection.  It is in resurrection he acknowledges the believing seed of Abraham as his brothers (Ps 22:22; Hebs 5:9; John 20:17).  

There have been many righteous sufferers throughout history before and since the cross.  Many of God’s sons have their sonship tested through unwarranted inexplicable suffering.  Many have their faith stretched into the jaws of death.  Jesus identifies with them all.  He stands in organic union with all his brothers who suffer for their faith in the God. This psalm and others express not only the response of their authors to undeserved affliction and that of oppressed saints in future generations for whom they provide a resource for prayer but supremely they express the response of the messianic king who becomes in all ways like his brothers, sin apart (Hebs 2).  Messiah became one of us.  He was tested like us.  He was traumatised as we are.  He trusted as we are called to do.  Our cry became his cry.  Our distress his.  And because his faith inevitably outstrips ours so too does the opposition such faith excites and the suffering that follows.  If we want an insight into the physical and mental anguish that Christ experienced then we must reflect on the Psalms.  There we find how he learned what it was to cry to God ‘out of the depths’ (Psalm 130) sometimes day and night without relief (Ps 22).  And when we feel we are just there we are assured he has been there before us and knows how to sustain us in faith (Hebs 4:14-16).

Of course, there is a further dimension to Christ’s sufferings; he  suffered vicariously for sins.  Here too  it seems the Psalms give insight.  Many psalms describe occasions when God judges the writer for personal sin, yet some of these are applied in the NT to Christ.  Clearly they can be so understood only when we realise that unlike the writer he suffered not for his own sin but for that of others.  But here we begin to explore yet another way in which the psalms are prophecy of the Christ.  And this, along with Messiah as both the ideal ‘blessed’ man of Psalm 1 and the favoured ‘son of man’ of Psalm 8 (Hebs 2)  must await another time.  


god’s final word

Michael Card puts it well.


You and me, we use so very many clumsy words
The noise of what we often say, is not worth being heard
When the Father’s wisdom wanted to communicate His love
He spoke it in one final perfect word

He spoke the incarnation and then so was born the Son
His final word was Jesus, He needed no other one
Spoke flesh and blood, so He could bleed and make a way divine
And so was born the baby, who would die to make it mine

And so the Father’s fondest thought, took on flesh and bone
He spoke the living luminous word, at once His will was done
And so the transformation, that in man had been unheard
Took place in God the Father as he spoke that final word

And so the light became alive and manna became man
Eternity stepped into time, so we could understand


the word became flesh

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. 15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”) 16 And from his fullness we have all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. John 1:14-18 | ESV 

The Word became flesh’.   The Word who was with God and was God became man.  As Peter Lewis in his excellent book ‘The Glory of Christ’  writes, ‘the philosophically unthinkable became a fact’.   As is so often the case, God’s wisdom confounds the wisdom of the wise: while the philosophical world saw progress in terms of escape from the physical and material by contrast God’s salvation, the only and best possible progress for humanity, involves God becoming flesh.  Human aspiration (hubris!) is to become pure Spirit, like God: God, in the person of this Son, humbles himself to assume flesh that he may redeem it, and to do so forever.   God’s thoughts are not human thoughts and God’s ways are not our ways. We should remember,that while God becoming man established that there is nothing morally suspect about material creation itself (before the entrance of sin it is described by God as ‘very good’) yet nevertheless for God the Son to assume human nature was an act of immense grace and self-humbling (Phil 2:5-11). God, that he may reveal and redeem, would experience creation ‘from within’ (to us another Peter Lewis expression).

enfleshment to reveal

It is in the Word made flesh that God in history is finally and fully revealed.  God had spoken in the past in a variety of ways and he had truly revealed himself but only in Christ do we see God as he fully and completely is.  John says,

No one has ever seen God; the One and only, who is at the Father’s side, he has made him known (or fully revealed him). John 1:18 

John’s background to this statement in v18 and to the previous verses in this section (vv14-18) is Moses’ encounter with God on Sinai.  Moses had two Law-receiving visits to Sinai.  On the first visit it was to receive the covenant, the two tablets of stone containing the Ten Commandments (and various other aspects of the covenant). The context was law and the mountain was a terrifying place, full of thunderings and darkness.  Pure law and a sinful people is a terrifying combination.  Little wonder the atmosphere was terrifying.  In fact, the two tablets of the covenant given by God to Moses on Sinai never reached the Israelite camp  for when Moses saw their idolatrous revelry as he approached he threw the tablets down breaking them. Even while receiving the covenant commands on the mountain God informs him the nation are busy breaking it on a grand scale in the valley below.  Law, as a covenant, proved to be a failure, even before it had properly begun.  If the covenant terms are to be enacted then God’s judgement will consume the people (Exod 32:10) for covenant justice is outraged.  The covenant was pure law and offered no mercy.  All, if left to the covenant, was over for Israel. Moses, however, ascends Sinai a second time.  This time the meeting is more complex. Moses pleads with God on behalf of the people.  He asks for and receives a ‘seeing’ of God.  And he receives a second giving of the law.

It is this second visit to Sinai that lies behind John’s text (vv14-18). The covenant like the stones on which it was written is in broken and in pieces.  Fearful judgement is the justice the law demands.  Is this consuming justice the only way?  God finds the solution to the covenant demand for consuming wrath in the goodness of his own character (Ex 33:19).  More precisely, he finds it in his own determination to be merciful if he chooses. God’s heart is gracious and he wills to show mercy to whomsoever he chooses.  Israel’s salvation (both at that point and in future occasions) and ours rests solely on this determination in God’s part to bless and be merciful.  God will be gracious to whom he will be gracious and be merciful upon whom he will be merciful.  He loved Israel and that love would overcome all obstacles.  He is the Lord, the ‘I AM’, the Sovereign Self-Existing,  Self-Determining One, who chooses to bless (Exod 33:18). Moses, asks to see the glory of the ‘I AM’ but he is told he can only see God’s ‘back’.  He will see the glory but not fully.  He will not see God’s ‘front’.  He will not see his face where the full identity of the Lord will be known.  He will be placed in a rock-cleft and will see the trail of God’s glory after he has passed (Ex 33:20-23). Thus we read,

The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. 6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, 7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.” 8 And Moses quickly bowed his head toward the earth and worshiped. Exodus 34:5-8 | ESV

The full glory of the God who ‘abounds in steadfast love and faithfulness’ he will not see but a partial view of it he will.  Perhaps, in a sense, Moses experience on Sinai shapes the covenant experience of Israel. The covenant will include a sacrifice system for human failure (Leviticus).  The God of mercy provides for sin.  The ‘back’ of God’s glory as the Lord,  the merciful and gracious God, slow to anger, and abounding in steadfast love and faithfulness’ is revealed in this provision for sin in the covenant and in the many occasions in their history when God acts graciously even if the covenant people deserved otherwise.  However, the revealing of God’s ‘front’, of his ‘face’ and full glory must await another day. This day arrived in Jesus.  In Jesus, the full glory of the ‘I AM’ is revealed.  John says,

and we have seen his glory, glory as of the only Son from the Father, full of grace and truth (1:14).

The words ‘grace and truth’ are the same words as those in Exodus, ‘steadfast love and faithfulness’.  That glory which was partially seen by yet partially hidden from Moses radiates in its fullness from Jesus Christ. To see him is to see the Father.  The full identity of ‘the Lord’ is revealed by the incarnate Word.  All that God is in himself is revealed in Christ.  God’s ‘face’ is shown and it is the face of a Father.  The ‘truth’ of who God is finally revealed.  The gracious heart of Yahweh is unveiled.  Unlike the OT tabernacle or tent where God lived among his people but remained hidden behind its veils, in Jesus, the tabernacle where he now dwells, his glory is not hidden but shines out in all its beauty.  In his character, his demeanour, his words, his actions, his life, death and resurrection, the divine shekinah radiates and God is fully seen.

John will brook no rival to Jesus.  He, like God on the mountain of transfiguration, is jealous for the unique glory of Christ.  Moses and Elijah may be there (representing the revelation in the law and the prophets) but they must disappear if Jesus’ unique glory is threatened.  He alone is the beloved Son to be heard (Mk 9).  Moses may at Sinai see the glory, however partially; Jesus is the glory.  He is the Lord, the ‘I AM’ who was before Abraham (Jn 8:58).  He and he alone is the Light of the world.  Not creation, not the covenant (of Sinai), but Christ is the image of the invisible God (Col 1:15), the radiance of the glory of God and exact imprint of his being (Hebs 1:3).

Do we wish to see God as he really is?  Does our heart wish to see the full beauty of the one living God? Look at Jesus.  Behold his glory.  The glory of God was (and is) revealed in Jesus but not all saw it.  It was then and is now perceived only by faith.  For those of faith the gospels are the Spirit-breathed portrait of Christ and so of the living God.  John tells us many more books could have been written, more books than the world could contain, but in God’s wisdom four have been written, enough for us to see the divine glory in the One and Only, enough for us to receive of his grace, believe in his name, look only here and nowhere else for glory, and adore.

enfleshed to redeem

The word must become flesh not only that God may be fully revealed but that man may be redeemed. In his Prologue John only hints at redemptive issues.  They are implicit in Christ as life and light and explicit, if undeveloped, in the promise of birth into the family of God.  John’s primary focus in his prologue is that Jesus reveals but it is sure that the revealing is to the end of redeeming.  The one who was in the form of God took up human nature for the death of the cross.  The glory of Christ will include, and especially be, the strange glory of the cross (Jn 12:22).  There his glory of grace and truth will transmit to the world for it is in being ‘lifted up’ he is fully disclosed for who he is and draws all men to him (Jn 3:14; 8:28; 12:32). For unless a corn of wheat falls into the ground and dies it abides alone but if it dies it bears much fruit (Jn 12:24). Thus he assumed humanity that he may redeem humanity.

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted. Hebrews 2:14-18 | ESV

The logos became flesh. God did not merely live in a human body, he became human.  Jesus is the seed of the woman.  He had a biological, not adopted, human mother (though her sinful nature was not transmitted).  He had human physiology and human psychology.  He is truly Abraham’s seed and has true birthrights to David’s throne.  He is our brother in every respect, except sin. He has experienced our experiences and known our emotions.  His heart has praised yet cried out ‘why’. He has enjoyed a meal yet known hunger, drank wine and felt thirst, worked all day and experienced weariness.  He knew friendship, isolation, betrayal, and abandonment.  He experienced the extremes of being lionised and demonised.  He loved and hated.  He knew compassion and anger.  He obeyed and trusted.  He prayed and hid the Scriptures in his heart.  He anticipated, sometimes with joy and sometimes with dread.  He knew satisfaction and shame.  He loved and lost (Judas).  He learned what obedience meant by experiencing all obedience cost.  As Peter Lewis says, ‘he laughed and cried, hoped and feared, knew delight and disappointment… was tempted as man and perfected as Mediator’. This is God manifest in flesh (1 Tim 3:16).  He assumed flesh that the divine glory may be revealed not least in redeeming it, sanctifying it, and that it may, like him and in him, be received up in glory.

Let Peter Lewis have the last word.

Go to the spiritual heart of the created universe, and you will find a man!  Go to the place where angels bow who never fell, and you will find a man!  Go to the very centre of the manifested glory of the invisible God, and you will find a man: true human nature, one of our own race, mediating the glory of God!


marriage, man and woman, an observation

I listened to a podcast a few moments ago where the speaker made an observation on Genesis One regarding marriage I had not heard before and thought worth sharing.  He pointed out that the creation story concerns a series of binary complements that are integral to how things are intended to be.

We read of God creating the heavens and the earth.  We read too of light and darkness or night and day, moon and sun, sea and dry land.  Finally, and as a climax we read, ‘male and female’ he created them (in the following chapter we discover this is for marriage).   In each case, both are necessary for the whole. The whole requires the complementary parts to be complete, to be ‘good’.

When, thousands of years later, society begins to reconfigure marriage to include same-sex marriage then not only is it tampering with something very ancient and long established, a scary thing in itself, but is tampering with a building block that Christians believe lies at the very foundation of the created order. Every previous tampering with marriage (polygamy, divorce, etc) has threatened the harmony of life.  It seems indisputable that this even more fundamental attack on the nature of things can only lead to greater chaos, societal dysfunction and decay.  When we erode the divinely ordered foundations trouble can only ensue.


trinity, a simple reflection

Who can understand God?  Who can grasp far less explain all that is meant by the Holy Trinity.  Who can even adequately explain what is revealed.  The creeds and confessions seek not so much to explain what we mean by trinity as guard against what we don’t mean.  This snapshot reflection is just that, a snapshot of one revealed insight into God in trinity.  No doubt it needs balanced and deepened by other revealed truth.  I hope, snapshot though it is, it warms our hearts and instructs our minds.  I hope it helps us worship in truth.

Man is made in the image of God.  There are certain resemblances between God and a man as man made in the divine image implies.  These correspondences help us grasp a little of what we mean by God as trinity.  Intrinsic to human beings is an intelligence or heart that plans and purposes.  To express and fulfil these plans/desires in a normal human being requires him being personally active both in words and actions.  In a powerful autocratic king of the ancient world his desires and plans were expressed and realised simply by a word of command; he needed to do nothing his words were enough.   In this he is but a shadow of the immense power of God who simply speaks and it is realised.   God’s word in this sense is virtually an expression even extension of his identity, his personality, and his word creates what his heart desires.  Of course we express words through the breath of our mouths.  Continuing the analogy of a person speaking, the words we say are only possible through the breath of our mouths.  The breath gives energy to the word.  It is its empowerment.  The Bible speaks too of the breath of God, a breath so powerful it is also synonymous with the wind.

Putting this together we can say something like this regarding the being of God: God is a divine being with plans and purposes.  These intentions are expressed and realised by speaking, by words, the facility for which is the breath of God.  As we read the OT again and again God acts and these actions are tied to God’s word and breath (or Spirit). Cf. Ps 33:6;  Job 33:4; 4:9; John 3:6-8; 2 Tim 3:16

By the NT, these OT aspects of God’s unified being are revealed as being distinct ‘persons’ within the one God.  So we can say something like, God the Father, is the fount and source of deity (as Father implies).  All is rooted in him.  He plans and purposes.  God the Son is the divine word in deity.  He is the word or speech, heard and seen, through whom God the Father accomplishes all the purposes and plans of his heart (Jn 1:1, 18; 5:19-29).  Deity made visible.  God the Spirit is the breath of God.  He is the power, the divine energy, who enables the Son, the Word, to ‘speak’ that is to accomplish all the desires of the Father’s heart (Matt 1:18; Lk 4:1,18). 


jesus, the logos, the word of god

Christianity is Christ.  A Christian is someone who has faith in Christ.  He has come to see the glory of Christ and to be enthralled.  The glory of Christ is all he is and all he has accomplished.  There are many facets to this glory and Scripture uses many images or better, concepts, to describe it but perhaps none is richer than that employed by John in the prologue to his gospel; for John, Jesus is ‘the Word’,  the logos, the Word of God.

Many have commented on John’s genius in employing this image. It was a word familiar to the Greek world of that time, particularly the world of philosophy and religious concepts.  The use of logos gives John a point of contact with this world, a concept bridge to more easily convey the gospel into another culture.  That being said, John’s source for logos is not Greek but Hebrew; like the other NT writers his conceptual and semantic source, as far as truth is concerned is the OT Scripture.  Revelation not human reason is his authority.

To understand the gospel meaning of logos we must begin with OT revelation for that is where John begins.  Or rather, where the Spirit begins, for the genius in revelation does not lie with John but with the Spirit who inspired both John and the OT writers before him, the same Spirit who providentially ensured that logos was a concept in the cultures surrounding, corrupted of course, and awaiting the light of the gospel to imbue it with its true meaning and glory.

John, in unpacking what he means by ‘the Word’,  begins as far back as revelation reaches; he begins in Genesis One.  There we learn the Word is…

a divine word

Speech is the expression of who we are.  Our speech, even in deceitful folks like us, reveals our hearts.  Out of the abundance of the heart the mouth speaks (Matt 12:34; 15:18).  What we say is profoundly who we are.  In God, who cannot lie, his speech is the perfect expression of who he is. God’s heart and his word are one; what he says, he is.  It is this indivisible union between God and his word that John employs to express the deity of Jesus.

In the beginning was the word, and the word was with God, and the word was God.

We should be in no doubt what John is saying in this climax building statement: he is saying as plainly as he possibly can what he goes on to confirm in a variety of ways  throughout his gospel that Jesus is a divine person (though actually John avoids the normal Greek word for divine, theios, because apparently it may be used for something  less than God and uses only the definite word for God, theos), he is God: the word was, the word was with God, the word was God.  Some of the building blocks of a full-blown doctrine of the trinity are being laid here and John traces the revelation to the opening words of Scripture, to Genesis.

In Genesis one, when all things were created, we read, ‘and God said…’.  Here, in this ‘said‘, John finds ‘the Word who will become flesh’.  

Greek ideas apparently suggested that a word, a principle of reason, or created knowledge  was involved in the basis of the universe.  But whatever vague ideas concerning origins may have been permitted by God to develop John is clear that the creative word is divine.  From Genesis onward nothing is more closely associated with God than his Word.  It is who he is.  In Proverbs, wisdom is personified as he which was with God in the beginning (Proverbs 8).  No doubt OT references to God’s word and wisdom inform this first primary assertion of John, that Jesus is the divine word.  He can fully reveal God for he is God.

In various ways this will find echoes throughout the gospel.  He is the unique Son displaying the glory of an only Son of a Father (1:14).  No one has seen God at any time but the Son who dwells in the Father’s side has made him known (1:17).  He is the Son who does what he sees his Father do (Jn 5:19), the Father whose divine glory he shared before the world began (Jn 17:5).

Again, John’s sentence at the beginning of the gospel makes it clear and cannot be improved on: in the beginning was the word and the word was with God and the word was God.

the creative word

In creation ‘God said… and it was so‘ (Gen 1:3,6,9).  God creates, of this there is no doubt.  Yet, to be precise, it is God’s word that creates.  But this is not contradiction for God and his Word though distinct are clearly one.  Everything God does he does by speaking, by a word, by his Word.  Autocratic kings of the East spoke and their word carried absolute authority.  Here is kingly authority and power on another scale altogether.  God is the autocratic King of all things.  His word is fiat in all of creation.  It does exactly what he intends.  His word is never empty but always energetic and effective (Isa 55:11).  God’s word is limitlessly powerful.  It is powerfully active (Ps 29:3-8).  It is completely authoritative.  By his word the worlds were framed and that which had no existence came into being (Hebs 11:1; Roms 4:17).  He spoke and it was done.  He commanded and it stood fast (Psalm 33:9). God’s word always succeeds because God himself watches over it to perform it (Jer 1:12).  He is jealous for the honour and glory of his word.  Indeed, such is the value and esteem God places on his Word that he magnifies it above all his name (Psalm 138:2).   There is about God’s word, an authority and majesty that makes it sure and settled; it is invincibly established (Psalm 119:89).  The grass withers, the flower fades but the word of the Lord stands, endures, forever (Isaiah 40:8).  Why?  Because God himself endures forever.

Given language like this it is not hard to see the profound biblicity of John’s statement:  the word was with God and the word was God.  God and his speech are distinct but indivisible.  And Christ is this limitlessly powerful creative Word.  He is God’s agent in creation.  God created the world of this there is no doubt.  Yet it is Christ, the Word, that creates.  All things are made by him (Col 1:16; Hebs 1:3).  God plans, his word performs.

But does this not mean he is a created being who made everything after he himself was previously made by God?  The Genesis ‘and God said’ should sufficiently guard against this.  God’s breath (the Spirit) and his creative word (the Son) are not created things separate from God but part of who God is, integral to him.  Yet, John further guards against the misconception that the word is created, by adding, ‘without him was not anything made that was made’.  He is not created, rather he creates all things with no exceptions. Thus in Christ, the Word of God, is all the fullness of God.  He dwells in the bosom of the Father (God’s word is precious to him) and has told him out.  It is the Father’s intention that the Son (the word) be honoured and glorified and in this God is himself glorified (Jn 17:1).  He is the one who does all that the Father does and is all that the Father is (Jn 5, 14).  Father and Son are one.  God and his Word are one.

God’s word in the beginning is manifestly good; it creates the fecundity of life.  In the creation week life burgeoned in every realm of the earth by the Word: God said and it was so.  It  seems that the first expressed word of God in Genesis  is, ‘ light, let there be’.  Life and light those great and good gifts of the Creator come through his Word.  Of that same Word, now revealed in Jesus,  John says, ‘in him was life and that life was the light of men‘.  Now, however, the emphasis will be on spiritual life and spiritual light.  Jesus comes as the light of the world through whom, though a man walk in darkness he shall receive the light of life.  The Word who has life in himself will give life to whomsoever he will.  He comes full of grace and truth and of his grace we have received grace upon grace.  He is the one who will not fail (it is folly, as we have seen, to speak of God’s Word failing).  He is the divine Word who is established and watched over by God himself, who will endure forever.  Biblical images or better, realities, intersect, morph and mould as they seek to do justice to the one whose glory is the glory of the only son of the Father.  Jesus is the unified, true, perfect and complete expression of the Father.

the incarnate word

All the above discussion presupposes the Word, though God, is distinct within God and has distinct personality.  In fact, since John’s Word is a man on earth, Jesus, we know it goes much further.  Thus we confront John’s brave, bold and unambiguous language, ‘the word became flesh and lived (tabernacled) among us‘.  The Word who was God and was with God in the beginning became human.

Here is a concept utterly repugnant to fashionable sophisticated thinking.  Greek thinking saw matter, the material universe,  as something essentially base.  God could have nothing to do with it.  He is pure spirit and could not contaminate himself with grubby matter.  If he created he must have done so through secondary intermediary created forces (demi-urges).  But John will have none of this.  The Word was God and the Word became flesh.  By using the word ‘flesh’ John was deliberately choosing a word that conveyed the stark uncompromising reality of the incarnation.  God became the very thing all tasteful cultured educated people found inferior and gross and hoped one day to escape, unpalatable flesh; the spiritual became material.  The logos was not some impersonal creative force but a divine person who became a human person.  Even the Jewish theologians do not seem to have anticipated this.  Whenever, I hear folks say we must adapt the gospel to make it palatable to our current generation or it will die out I think of just how essentially counter cultural so many aspects of the gospel was at its inception: God manifest in flesh is one huge example.  The ‘truth’, was not tied up in philosophy and clever human reasoning; it was found in a man who was the perfect expression of all wisdom and knowledge, of God himself, for he was God.

The Word became flesh.  The Son became human.  The glory seen to the eye of faith was the glory of an only Son of a Father.  But that, perhaps, is a topic for a future post.

the cavekeeper

The Cave promotes the Christian Gospel by interacting with Christian faith and practice from a conservative evangelical perspective.


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