Muslims believe in the Injil, or gospel, but define it differently than evangelical Christians do. Further, they claim the church has corrupted the biblical texts so that only the Qur’an preserves the genuine good news.
In defining the gospel, Muslim commentator Yusuf Ali writes that “the Injil spoken of by the Qur’an is not the New Testament. It is not the four Gospels now received as canonical. It is the single Gospel which, Islam teaches, was revealed to Jesus, and which he taught.”
In other words, the gospel is the prophetic teaching of Jesus as captured in the Qur’an, directing all people to submit to the will of Allah.
Further, Muslims argue that Christians have altered the New Testament texts, resulting in doctrinal errors such as the deity of Christ, the Trinity, and original sin.
But a careful look at the Qur’an shows that Islam’s most holy book affirms the inspiration, preservation, and authority of the Gospel record. At the same time, it exposes the inconsistency of Muslim teachings about the Bible.
This is the sixth in a series of articles on the Incarnation. Previously: Six key passages on the Incarnation.
As we complete our examination of the Incarnation – the eternal Son of God taking on human flesh in the person of Jesus of Nazareth – it’s important to identify a number of heretical views that have plagued the church throughout its history. Some of these heresies effectively have been countered, while others continue to rear their ugly heads and cause people who sincerely seek the truth to embrace “another Jesus” (2 Cor. 11:4).
In God Among Sages, Kenneth Samples highlights eight historical heresies with respect to the Incarnation.
Docetism. This was an early form of Gnosticism, a heresy that threatened the fledgling church throughout its first three centuries. Docetism advanced a type of dualism, expressing the belief that spirit is good and matter is evil.
Docetists argued that Jesus only appeared to be human. In fact, their name comes from the Greek word dokeo, which means “to seem.” They asserted that Jesus had a “phantom-like body.”
Docetism denied the true humanity of Jesus, which undermined the reality of His death on the cross, burial, and physical resurrection – all necessary elements in the gospel message. The apostle John countered Docetism head-on in 1 John 4:1-3.
This is the third in a series of articles on the Incarnation. Previously: Jesus as the God-Man
So far in this series, we have established that the Incarnation means the eternal Son of God took on human flesh in the person of Jesus of Nazareth. As such, Jesus is one person in two distinct but undivided natures: human and divine.
In addition, we’ve explored how these two natures work together as the eternal Son of God adds sinless humanity to His deity via the miracle of the virgin birth.
In this article, we summarize 10 essential truths about the Incarnation. They help us form a framework for better understanding the person and work of Christ. They also help establish a foundation for exploring the thornier issues related to the Incarnation.
These truths are drawn from a number of sources, including the systematic theologies of Wayne Grudem, Charles Hodge, and Lewis Berkhof, and are summarized in God Among Sages by Kenneth Samples.
1. Jesus Christ is one person possessing two distinct natures: a fully divine nature and a fully human nature. Thus, Jesus of Nazareth may rightly be called the God-Man.
2. Christ is the same person both before and after the Incarnation. As the writer of Hebrews notes, He is the same “yesterday, today, and forever” (Heb. 13:8). The difference is that before the Incarnation, Jesus had but one nature (divine). In the Incarnation, He added a human nature, one that exists together with the original divine nature, which did not and will not disappear.
This is the second in a series of articles on the Incarnation. Previously: The doctrine of the Incarnation.
If Jesus is the God-Man, fully divine and fully human, how are we to understand the way in which these two natures work together?
Think about it. At times, Jesus exhibits the fullness of deity – demonstrating His sovereign control over nature, forgiving sins, receiving worship, and knowing the thoughts of human beings.
But He also displays the full range of humanity – getting hungry, growing tired, and, at times, not knowing certain things such as the time of His return.
So, when Jesus is walking the earth, is He partly divine and partly human? Does He toggle back and forth between deity and humanity? Or is He simply an extraordinary human who is able to exhibit divine powers?
Rev. 15:5 – After this I looked, and the heavenly sanctuary – the tabernacle of testimony – was opened. 6 Out of the sanctuary came the seven angels with the seven plagues, dressed in clean, bright linen, with gold sashes wrapped around their chests.
The heavenly sanctuary was opened
In verse 5 John writes, “After this I looked, and the heavenly sanctuary – the tabernacle of testimony – was opened.” We last read about the heavenly sanctuary in Rev. 11:19 in connection with the sounding of the last trumpet. The previous uses of the word “tabernacle” – in Greek, skeyney – are revealing. In Rev. 7:15, the One seated on the throne will “shelter” the ones coming out of the great tribulation; that is, He will tabernacle (skeyney) with them – pitch His tent with them and spread His tent over them, providing His presence as comfort and security. In Rev. 13:6, the beast from the sea begins to blaspheme God’s name and His “dwelling – those who dwell in heaven.” Again, the word is skeyney, and here it refers to believers around the throne in heaven.
What a marvelous picture of God’s grace. He pitches His tent with us, and in redemption we are His temple. John writes of Jesus, “The Word became flesh and took up residence among us” (John 1:14). Literally, Jesus “tabernacled” with us, a reference not only to His incarnation but also to His presence in the ancient tabernacle and at the joyous Feast of Tabernacles (see Ex. 40:34-38; John 7:2). But equally amazing, He makes believers His dwelling place, abiding in us by way of the Holy Spirit (see John 14:16-18). The apostle Paul exhorts us to be ever mindful of our role as God’s sanctuary: “Don’t you yourselves know that you are God’s sanctuary and that the Spirit of God lives in you? If anyone destroys God’s sanctuary, God will destroy him; for God’s sanctuary is holy, and that is what you are” (1 Cor. 3:16-17).