Monthly Archives: May 2012

God With Us

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Have you ever wondered why the experiences of those we read about in the Bible are important? How do they relate to us today in the twenty-first century? What can we learn from God appearing to Adam, Eve, Moses, Abraham, or Jacob? Justin Holcomb answers these questions in his post “The Ultimate Theophany.”

Holcomb writes:

The topic of theophany is often neglected in biblical and theological studies, though it is very important. Theophanies are instances of divine self-revelation in which God manifests himself to humans (the word “theophany,” which means “appearance of God,” comes from the Greek roots theo [God] and phaino [to appear]). While theophanies occur in different forms in Scripture, the content of a theophany is always the same. Theophanies consistently show God graciously revealing himself and his covenantal promises to his people.

Types of Theophanies

Mosaic Theophanies: No figure in Scripture had as many encounters with God through theophanies as Moses. God appeared to Moses in the fire of a burning bush (Ex. 3:1-6), causing Moses to hide his face. At Mt. Sinai, Moses went up to the mountaintop to worship God. He saw God at a distance and was invited into God’s presence, remaining there for 40 days. Later, Moses met “face to face” with God (Ex. 33:11; cf. Num. 14:14; Deut. 34:10). This expression hints at the intimate nature of theophanies. Even though Moses experienced a special and intimate relationship with God, he did not experience full revelation. Moses asked God to reveal his full glory to him, but God refused, telling Moses that no one could see God’s face and live (Ex. 33:20). So God passed by Moses, allowing him to see his back (Ex. 33:21-23).

Judgment Theophanies: Many scholars consider Genesis 3:8 to be the first theophany in Scripture. Adam and Eve heard the Lord walking in the garden and hid themselves from his presence. Gordon-Conwell professor Jeffrey Niehaus translates the phrase “cool of the day” as “in the wind of the storm,” based on a rare use of a specific Hebrew word. God often appeared in a threatening form when he was coming to bring judgment. After Adam and Eve sinned, God’s presence was dreadful, declaring judgment for their wrongdoing. Similarly, God revealed himself as a warrior before the Israelites overtook Jericho (Josh. 5:13-15). As Tremper Longman writes, a judgment theophany, “though always threatening, brings both curse and fear to God’s enemies and blessing and comfort to God’s people (Na. 1:1-9).”

Covenant Theophanies: God’s appearances to individuals in the Old Testament were frequently connected to his covenantal dealings with them. Specifically, God revealed himself in theophanies to provide assurance that he would maintain his end of the covenant (Gen. 26:24; 28:12-13; 35:1, 9; 48:3). For example, after Abraham arrived at Canaan, God appeared to him, promising that Abraham’s offspring would inherit the land (Gen. 12:7) in accordance with God’s covenant promises. God appeared to Abraham in human form before Isaac’s birth, assuring Abraham and Sarah that they would conceive a child in fulfillment of God’s promise to Abraham. Additionally, God manifested himself in human form to wrestle Jacob in order to get him to embrace his covenant blessing (Gen. 32:24). By the end of the narration, Jacob is certain that he had met God “face to face” (Gen. 32:30).

The Ultimate Theophany

God’s self-revelation culminates in the incarnation of Jesus, making him the ultimate theophany. Those who saw the face of Jesus saw the Father (John 14:9), experiencing a much more profound theophany than Moses did. Moses asked to see God’s glory, and those who lived with Jesus received what Moses had asked for (John 1:18). Carl Henry writes in God, Revelation, Authority:

The New Testament channels all interest in the theophanies of God into the divine manifestation in Jesus Christ; the Old Testament (Septuagint) term for theophanic appearances is, in fact, used of the resurrection appearances of Jesus Christ (ōphthē, 1 Cor. 15:5-8).

Jesus is also the ultimate “judgment theophany.” He declares judgment on those who reject him (John 3:18) yet provides comfort and blessing for those who would come to him and receive the mercy of God. Jesus brings judgment by revealing the high demands of God’s righteousness (Matt. 5:48) and the depths our desperate condition under sin; his substitutionary death reveals the weight of the curse, which could only be lifted through the death of the Son of God: “By sending his own Son in the likeness of sinful flesh and for sin, [God] condemned sin in the flesh” (Rom. 8:3). This is the ultimate judgment theophany, one that leads to hope and salvation.

Again, Jesus is the ultimate “covenant theophany.” Jesus, as God, ushered in the final covenant in “in his blood” (Matt 26:28), the new covenant. In Jesus, God himself looked into the eyes of his disciples and promised to be true to his word. Jesus reveals the ultimate, eternal covenant (Heb. 13:20) between God and his people.

Why Do Theophanies Matter?

1. God is with us. Theophanies remind us of the famous words of Francis Schaeffer: “He is there and he is not silent.” God has not and will not leave his people to suffer in isolation. He will “descend far beneath his loftiness,” as John Calvin said, and reassure us that he will do as he promised. “I will be their God and they will be my people” (Jer. 24:7) summarizes the covenant promise that runs all through the Bible, and theophanies point to this comforting reality.

2. God is holy, awesome, and majestic. Theophanies should humble us. Our God is a consuming fire (Heb. 12:29). All the various pictures of Yahweh in the Old Testament highlight this truth. Theophanies, according to Walter Elwell and Barry Beitzel, “conveyed a sense of the awesome majesty and power of God who is to be approached only with reverence and humility according to divinely prescribed procedures.” Ultimately, God’s holiness is most clearly seen in his wrath against sin, revealed and satisfied at the cross of Jesus.

3. God condescends to us. Theophanies point to God’s gracious condescension to our weakness. Theophanies are visual—they give tangible and physical proof of God. In a sense, they are God “writing it in the sky” for us. Though God wants us to trust him even when we can’t see him (“Blessed are those who have not seen and yet have believed,” John 20:29), theophanies offer a glimpse into the heart of our God who graciously condescends to help and comfort those who join Thomas in unbelief.

Finish the Race

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This morning I was reading Maggie Hendricks article on Lopez Lomong. Lomong is a 1,500 meter champion runner, but is trying to qualify for the 5,000 meters in the summer Olympics.

Hendricks writes:

Lopez Lomong is the U.S. champion at 1500m, but is trying out the 5000m. Since he’s still getting used to the event, he had an embarrassing moment in the race at Payton Jordan Cardinal Invitational.

With two laps to go, Lomong accelerated and broke away from the pack of runners. He easily outpaced them, and with one lap to go, slowed down to celebrate. The crowd at Stanford and track officials waved frantically for Lomong to keep going. He took off, and still easily won the race with a time of 13:11.63, plus earned the Olympic A standard qualifying time.

He was surprised by the mishap.

“When somebody said you got one more lap to go, I was like, huh?” Lomong told Race Results Weekly.

It happens, Lopez. Much better that this happens before the Olympics, right?

I think Lopez would have been humiliated if after gaining so great a lead he would lose the race because he literally quit running thinking he had finished the race.

As Christians we are called to run the race:

  • We run to win the prize (1 Corinthians 9.24)
  • We run the race unhindered (Hebrews 12.1)
  • We run the race with endurance (Hebrews 12.1)
  • We run to finish the race (2 Timothy 4.7)

We cannot allow ourselves to be so distracted that we celebrate our accomplishments before the race is finished. The race doesn’t end with salvation, it isn’t celebrated halfway through, and it isn’t finished until we have breathed our last breath. We must focus on the task at hand—running the race.

We do not just stop running whenever we feel like it. We are called by Christ to follow His example and run this race to the finish. The course that we must traverse is filled with obstacles—doubt, discouragement, difficulty, distress, discomfort, dismay, dread, despair, and even death. There will be times of loneliness and longing for the race to end; nevertheless, we must keep running. We must run in such a way as to not disqualify ourselves. We must run with the sole purpose of finishing the race.

The Christian life is not glamorous, its successes are not recognized, we are mocked, belittled, put-down, and shunned; yet still we are to press on and finish the race. Our human flesh may grow weary and want to sit on the sidelines watching as others race; however, the One who has called us has also equipped us to press on and finish the race.

As Christians we can learn a lot from John Stephen Akhwari.

While competing in the marathon in Mexico City, Akhwari fell, badly cutting his knee and dislocating the joint. He continued running, finishing last among the 57 competitors who completed the race (75 had started). The winner of the marathon, Mamo Wolde of Ethiopia, finished in 2:20:26. Akhwari finished in 3:25:27,when there were only a few thousand people left in the stadium, and the sun had set.

As he finally crossed the finish line a cheer came from the small crowd. When interviewed later and asked why he continued running, he said, “My country did not send me 10,000 miles just to start the race; they sent me to finish the race” (Wikipedia).

In heaven there is a cloud of witnesses cheering us on to finish the race. Regardless of how difficult your course or how tired you may feel, please finish the race!