The Purposes of the Incarnation

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The title of this meditation marks its limitation, and indicates its scope.

Here is no attempt at defense of the statement of the New Testament that “the Word was made flesh.” That is taken for granted as true.

Moreover, here is no attempt to explain the method of the Holy Mystery. That is recognized as Mystery: a fact revealed which is yet beyond human comprehension or explanation.

The scope is that of considering in broad outline the plain teaching of the New Testament as to the purposes of the Incarnation.

Its final limitation is that of its brevity. If, however, it serve to arouse a deeper sense of the wonder of the great central fact of our common Faith, and thus to inspire further meditation, its object will be gained.


The whole teaching of Holy Scripture places the Incarnation at the center of the methods of God with a sinning race.

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"Is Jesus saying 'I have been forsaken by God'? No. He's declaring, 'Psalm 22! Pay attention! This psalm... applies to me!'"

“Jesus is not saying that God has forsaken him. He’s declaring the opposite. He’s saying that God is with him, even in this time of seeming abandonment, and that God will vindicate him by raising him from the dead.”
He’s Calling for Elijah Why We Still Mishear Jesus

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The Deity of Christ

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A recent writer has remarked that our assured conviction of the deity of Christ rests, not upon “proof-texts or passages, nor upon old arguments drawn from these, but upon the general fact of the whole manifestation of Jesus Christ, and of the whole impression left by Him upon the world.” The antithesis is too absolute, and possibly betrays an unwarranted distrust of the evidence of Scripture. To make it just, we should read the statement rather thus: Our conviction of the deity of Christ rests not alone on the scriptural passages which assert it, but also on His entire impression on the world; or perhaps thus: Our conviction rests not more on the scriptural assertions than upon His entire manifestation. Both lines of evidence are valid; and when twisted together form an unbreakable cord. The proof-texts and passages do prove that Jesus was esteemed divine by those who companied with Him; that He esteemed Himself divine; that He was recognized as divine by those who were taught by the Spirit; that, in fine, He was divine. But over and above this Biblical evidence the impression Jesus has left upon the world bears independent testimony to His deity, and it may well be that to many minds this will seem the most conclusive of all its evidences. It certainly is very cogent and impressive.


The justification which the author we have just quoted gives of his neglecting the scriptural evidence in favor of that borne by Jesus’ impression on the world is also open to criticism. “Jesus Christ,” he tells us, “is one of those essential

22 The Fundamentals

truths which are too great to be proved, like God, or freedom, or immortality.” Such things rest, it seems, not on proofs but on experience. We need not stop to point out that this experience is itself a proof. We wish rather to point out that some confusion seems to have been fallen into here between our ability to marshal the proof by which we are convinced and our accessibility to its force. It is quite true that “the most essential conclusions of the human mind are much wider and stronger than the arguments by which they are supported;” that the proofs “are always changing but the beliefs persist.” But this is not because the conclusions in question rest on no sound proofs; but because we have not had the skill to adduce, in our argumentative presentations of them, the really fundamental proofs on which they rest.

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The Virgin Birth of Christ

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It is well known that the last ten or twenty years have been marked by a determined assault upon the truth of the Virgin birth of Christ. In the year 1892 a great controversy broke out in Germany, owing to the refusal of a pastor named Schrempf to use the Apostles’ Creed in baptism because of disbelief in this and other articles. Schrempf was deposed, and an agitation commenced against the doctrine of the Virgin birth which has grown in volume ever since. Other tendencies, especially the rise of an extremely radical school of historical criticism, added force to the negative movement. The attack is not confined, indeed, to the article of the Virgin birth. It affects the whole supernatural estimate of Christ — His life, His claims, His sinlessness, His miracles, His resurrection from the dead. But the Virgin birth is assailed with special vehemence, because it is supposed that the evidence for this miracle is more easily got rid of than the evidence for public facts, such as the resurrection. The result is that in very many quarters the Virgin birth of Christ is openly treated as a fable. Belief in it is scouted as unworthy of the twentieth century intelligence. The methods of the oldest opponents of Christianity are revived, and it is likened to the Greek and Roman stories, coarse and vile, of heroes who hid gods for their fathers. A

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special point is made of the silence of Paul, and of the other writings of the New Testament, on this alleged wonder.

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Metaphor and the Sonship of Christ

How can Jesus be both the Son of God (John 1:34; 3:36) and God Himself (John 1:1; 20:28)? To the casual reader, this seems implausible. Nonetheless, the Bible is consistent, presenting both as realities. Consequently, both realities are true at the same time or else the Bible is incorrect about one of the most significant issues in its pages. Great are the implications if the Bible is in error on this point.

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Christmas Marvel


Seven hundred years before Christ (i.e., Messiah) was born, the prophet Isaiah was told that He would be one person with two natures—divine and human.

At a time of great crisis for Israel, the house of David was given a great promise. “Then he said, ‘Hear now, O house of David! Is it a small thing for you to weary men, but will you weary my God also? Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son [i.e., fully human], and shall call His name Immanuel [i.e., God with us, fully divine]’” (Isa. 7:13-14). In the very next chapter, the prophet is told that the God of Israel is “Immanuel” (Isa. 8:8; cf. 8:10).

But how could a virgin have a child? That was the urgent question that Mary asked Gabriel, the messenger-angel sent from God: “How can this be, since I do not know a man?” (Luke 1:34). The answer was astounding, and is recorded by Luke, “the beloved physician” (Col. 4:14): “And the angel answered and said to her, ‘The Holy Spirit [i.e., the third person of the triune God] will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God…. For with God nothing will be impossible’ ” (Luke 1:35-37).

Please note here the ultimate marvel: the reason why her child would be “holy” (i.e., without a sin nature) is not because she was holy (for Mary confessed her need of a Savior—Luke 1:47; cf. 11:27, 28; 18:19), but because the Holy Spirit would “come upon” her and “overshadow” her. The stupendous miracle of the incarnation (i.e., a divine person adding a true human nature to His personhood without becoming two persons) was essential for our salvation. He was not just a man—not even a sinless man (like Adam before his fall)—but one person who was both God and man who was thus fully capable of paying for the sins of the whole world upon the cross. “For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power” (Col. 2:9, 10).

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The Logos Midrash (John 1:1-4)

A New Testament midrash is a Jewish explanation, teaching, interpretation, or application of an Old Testament text. When Jesus talks about how He will be lifted just as the serpent in the wilderness was lifted up (John 3:13-17), I consider His words a midrash on Numbers 21:8-10. My book, The Midrash Key, demonstrates how we can better understand New Testament texts when we couple them with their Old Testament source texts. I could only include a few of Jesus’ many midrashim (plural) in a single book, so I have decided to supplement my book with brief articles—like this one.

Sometimes a midrash is not merely a midrash on a single Old Testament text, but, rather, on a series of scattered verses. Such is the case with John’s assertion about the pre-existence of the Messiah as the Eternal Word of God and as God Himself.

Note the background to the Concept of God’s Creative Word in John 1:1-3. The NIV reads,

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made.

We can see that the Word was always with God (1). This takes us back to Genesis 1, where we repeatedly read, “And God said…” Most readers with any fluency in the Old Testament would make this connection.

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