This is the fourth in a series of articles on the Incarnation. Previously: Ten truths about the Incarnation
By the term “Incarnation,” we mean 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 previous articles, we 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. And we summarized 10 essential truths about the Incarnation.
Now, let’s look at six key passages of Scripture that help us understand what it means when the apostle John writes, “the Word became flesh.”
John 1:14 – “The Word became flesh and dwelt among us. We observed his glory, the glory as the one and only Son from the Father, full of grace and truth.”
The eternal Son of God always had a divine nature. He was with God in the beginning, and John makes it clear He was God (John 1:1). In the Incarnation, He added a real human nature and thus became both God and man.
The word “dwelt” may be translated “tabernacled.” Just as the divine presence was with ancient Israelites in the pillar of cloud and fire, the tabernacle, and the temple, Yahweh now manifested Himself in the person of Jesus Christ, the God-Man.
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).
While these unbiblical views from our LDS and JW friends are not surprising, it may come as a shock to hear that some leaders of the Christian Word-Faith movement hold a similar view – and quote the Bible to support it
A case in point: Kenneth Copeland and Isaiah 40:12.
Copeland, perhaps more than any other prosperity preacher, has gone into great detail about God’s alleged bodily existence.
In a letter responding to an inquiry on the subject, Copeland lists a number of God’s bodily attributes, including back parts, a heart, hands, a finger, nostrils, a mouth with lips and a tongue, feet, eyes and eyelids, a voice, breath, ears, hair, head, face, arms, and loins.
Further, says Copeland, he wears clothes, eats, sits on His throne, and walks. Copeland has made the outrageous claim that God lives on a planet, of which the earth is an exact copy, only smaller. Says the televangelist: Earth is “a copy of the mother planet.”
So, how do Christian missionaries teach Muslims about Jesus when Islam denies His deity and death on the cross? And how do new converts from Islam to Christianity worship Jesus without inviting severe persecution?
One answer is Chrislam, the bringing together of Christianity and Islam. Proponents of Chrislam say that because the Qur’an mentions Jesus and affirms certain biblical teachings about Him, Christianity and Islam share at least some common ground.
They further argue that if Christians avoid the offensive term “Son of God” when referring to Jesus, and emphasize His role as prophet rather than divine Savior, Muslims are more open to the gospel. Once they come to faith in Christ, Muslims may continue to worship at a mosque, pray Muslim prayers, and even partake in a pilgrimage to Mecca.