Word Became Flesh

Dale Ratzlaff is the founder of Life Assurance Ministries, Inc., and owns LAM Publications, LLC. He served as an Adventist pastor for 13 years, seven at Monterey Bay Academy where he taught Bible. He and his wife Carolyn left the Adventist church in 1981 when he realized he could no longer teach the investigative judgment in clear conscience. He has authored Sabbath in Christ, The Cultic Doctrine of Seventh-day Adventists, The Truth About Adventist "Truth", and Truth Led Me Out. These are available through his website, LifeAssuranceMinistries.com. The Ratzlaffs reside in Casa Grande, Arizona.

HOME / PROCLAMATION! MAGAZINE / 2011 / OCTOBER NOVEMBER DECEMBER / THE WORD BECAME FLESH

I well remember the day that our little Bruce—now a big, strong contractor—started asking questions. We lived in Napa, California, and were driving back from Conn Lake. Bruce was standing on the seat between Carolyn and me—those were the days before seat belts. Suddenly he asked, "Daddy, why…?" or "Mommy, why…?"

For the next half hour or so he asked a series of uninterrupted questions, one after another. We would answer one question, and then, as he pondered the answer for a few seconds, it would raise another question in his mind. In that half hour he took a giant step toward understanding the world around him. He began to see things in their relationship to each other.

The topic before us is similar. In the divine scheme of things, nothing occurs in isolation. The incarnation—God becoming flesh in Jesus Christ—is not something that can be seen apart from God's wider revelation in Scripture, nor is it something we can fully comprehend. Our answers to two-year old Bruce that day were truthful but simplified into words that we felt he could grasp. God treats us the same way.

The incarnation can only be understood in relation to the atonement. Likewise the atonement can only be understood from the perspective of the incarnation. We see their combined glory through the polychromatic words of the gospel: salvation, redemption, reconciliation, substitution, representation, justification, death, resurrection and eternal life.1 Even if we could fully understand all these, we cannot rest satisfied with only a theological understanding. We must push on in our quest and ask a few "why" questions until we understand what the incarnation means to you and me—personally. We will first consider some of the pertinent details in the biblical record of the incarnation and from these distill a deeper theological understanding and personal application. In this study I will be using the New English Translation unless otherwise noted.

Gospel records of the incarnation

Matthew starts his gospel with the genealogy of Joseph, Jesus' legal father. This proves that Jesus truly is the "Son of David".2 By mentioning these ancestors of Joseph in three groups of fourteen, some see in these numbers a symbolic fulfillment of the time, the end of an important epic.3 In support of this theory are the first words of Jesus in the gospel of Mark. "The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!"4 Matthew includes several shady and unsavory characters in the geology of Joseph. There is no attempt to whitewash the list of ancestors. However, immediately after listing the genealogy of Joseph, Matthew is quick to correct what might be a misconception. He shows clearly that Jesus was conceived by the Holy Spirit, born to a virgin, and Joseph was not the biological father of Jesus.5 This fact becomes a necessary foundation stone in correctly understanding the incarnation, the atonement, the gospel, and its application to us. The importance of the virgin birth and incarnation is underlined in its prominent place in the Apostles Creed:

I believe in God, the Father Almighty, the Maker of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived by the Holy Ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried…

Matthew 1:22-23 expands our understanding of this mystery showing that Jesus is divine. He is "God with us"—a true human, yes, but also true God.

This all happened so that what was spoken by the Lord through the prophet would be fulfilled: "Look! The virgin will conceive and bear a son, and they will call him Emmanuel" which means "God with us".

Luke gives additional details describing how the angel Gabriel was sent to Mary to explain how her Son would be named Jesus, would be "Son of the Most high", and would be conceived by the Holy Spirit.6 He records how Mary, under the inspiration of the Holy Spirit said,

My soul exalts the Lord, and my spirit has begun to rejoice in God my Savior…from generation to generation he is merciful to those who fear him (Lk.1:46-47, 50).

The Shepherds heard an angel say,

Do not be afraid! Listen carefully, for I proclaim to you good news that brings great joy to all the people: Today your Savior is born in the city of David. He is Christ the Lord (Lk. 2:10-11).

As his parents presented baby Jesus to the Lord in the temple, Simeon, under the guidance of the Spirit, looked at Jesus and said,

"…my eyes have seen your salvation that you have prepared in the presence of all peoples: a light, for revelation to the Gentiles, and for glory to your people Israel" (Lk. 2:30-32).

Here is a quick summary of the main facts brought out in Matthew and Luke:

Jesus is the legal Son of David.
Jesus was born of a virgin, conceived by the Holy Spirit.
Jesus is our Savior.
Jesus is Christ the Lord.
Jesus is God with us.
Jesus was destined from birth to bring mercy to generation after generation.
Understanding the birth of Jesus brings great joy.
The birth of Jesus is a fulfillment of Old Testament prophecy.
Jesus is to be a light to the gentiles
Jesus is for the glory of the people of Israel.

The apostle John does not give the details of Jesus' birth; nevertheless, his theology of the incarnation is extensive. One could write a doctoral dissertation unpacking the facts listed in just the first few verses of John's gospel.

In the beginning was the Word, and the Word was with God, and the Word was fully God. The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created. In him was life, and the life was the light of mankind. And the light shines on in the darkness, but the darkness has not mastered it…The true light, who gives light to everyone, was coming into the world. He was in the world, and the world was created by him, but the world did not recognize him. He came to what was his own, but his own people did not receive him. But to all who have received him—those who believe in his name – he has given the right to become God's children—children not born by human parents or by human desire or a husband's decision, but by God. Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father (Jn. 1:1-5, 9-14).

In these few verses from the Gospel of John we learn the following about this "Word that became flesh":

He is the self-existent One, not a created being.
He is fully God, not just some person who developed a "God consciousness" or was exalted to become God at some distant time in the past.
He is the Creator of all things. Lest we diminish the clarity of this statement, John adds, "apart from him not one thing was created that has been created."
He is the Source of life. As the Source of life we can understand and believe His word to Martha and us: "I am the resurrection and the life. The one who believes in me will live even if he dies" (Jn. 11:25).
His life is a revelation of light to all mankind. The light of this life is to shine to all nations and peoples; it is not limited to the sons of Israel.
His revelation of light shines in darkness. It is designed to penetrate the depths of wickedness and sin. There is no hint that some future light would be needed, no last-day prophet to eclipse, change, modify or out-shine this communication.
The darkness cannot overcome His light—there is no chance this "Light" will be deceived, blinded or overcome by Satan. Darkness has no power over light. We are optimistic waiting for the consummation! The truth of Christ will stand!
He was in the world—indicating that He was here before the incarnation. This raises questions. If He was here before, why was it necessary that He become human? Exploring the answer to this question will lead us to the heart of our study.
The world (mankind) did not recognize its Creator. Here we see the spiritual blinding of our fallen, sinful nature.
He came to His own people—the people of Israel—and they did not receive Him. They were blinded by their own self-righteousness.
However, as many as did receive Him by believing in Him, He gave the right to become children of God who are born again by the Spirit. Here we see the fundamentals of the gospel. The light of Christ is for all—whosoever will—but a response is required. We must "receive Him"; then the miracle of new birth by the Spirit becomes reality.

With this background we come to the key verse:

Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father (Jn. 1:14).

As I ponder this verse in the light of the context—the bullet points above—my heart is filled with wonder. What an event! How could it be that the eternal God, the self-existent Creator of all things, the very source of life and light could "become flesh and take up residence among us?" He who created the earth and all the galaxies reaching to the outer limits of space, left Father God to come live with us! Questions of how, what, and why line up in our minds begging for answers. This verse tells us that:

The Word became flesh.

The Word became flesh, and the other gospel writers agree. He was the "only begotten (unique) son of God".7 He was born of a virgin by the agency of the Holy Spirit. He was truly human, so he could be a high priest who could sympathize with our weaknesses. He was tempted in every way just as we are, yet without sin.8 He was in the "likeness" of sinful flesh,9 but as the "last Adam" who gives the life-giving Sprit10 He was holy, innocent, undefiled, separate from sinners, and exalted above the heavens.11 There is abundant evidence that He took the human nature of Adam before the fall.12 There is even a greater reason for the incarnation not mentioned here. We will address it below.

He took up residence among us—in our neighborhood.

We read in Matthew who quotes Isaiah, His "name is Emmanuel" which means "God with us". When the disciples of John heard him point to Christ and say, "Behold the Lamb of God", they "followed Jesus", and He invited them to come home with Him, and they stayed with Him that day. As we walk through the Gospels we see Jesus in "our neighborhood" dealing with sickness, demon possession, lepers, the lame, blind, and deaf. We see him relating to fishermen, theologians, prostitutes, unbelievers, proud, rich, poor, self-seeking, traders, the loyal, the honest, and thieves. He was a "friend of sinners". He ate with them; He loved them. Yes, he walked through our neighborhood because we needed to understand God—but the incarnation had an even greater goal. We will address that below.

We saw his glory full of grace and truth

One reason Christ the Word became flesh and lived in our neighborhood was so that we could see His glory. There are many texts that speak of the eschatological glory associated with the second coming.13 We get a glimpse of this coming glory at the Transfiguration when Christ's face shone like the sun, and His garments became as white as light.14 After Jesus turned water into wine we read, "In this way he revealed his glory, and his disciples believed in him" (Jn. 2:11). When Jesus heard that Lazarus was sick he said, "This sickness will not lead to death, but to God's glory, so that the Son of God may be glorified through it" (Jn. 11:4).

In Jesus' high priestly prayer we read, "Now this is eternal life—that they know you, the only true God, and Jesus Christ, whom you sent. I glorified you on earth by completing the work you gave me to do. And now, Father, glorify me at your side with the glory I had with you before the world was created" (Jn. 17:3-5).

Just a few hours before the anguish of the arrest, the mockery of His trial, Peter's denying that he ever knew Him, the disciples fleeing, the slaps in the face, the crown of thorns, the cries of "Crucify Him, Crucify Him", the weight of the cross, the piercing nails, His life blood flowing from His hands and feet, Jesus prays to be glorified. Yes, it is at this time Jesus pleads with His father to be glorified.

Soon we would hear this "Word" cry out, "My God, My God, why have you forsaken Me"? We learn that it is at the cross where we see His glory revealed,—that "old rugged cross" despised by the world, filled with shame, guilt, reproach, rejection, and the very wrath of God. Here we enter into the mystery of the incarnation and atonement. It is at the cross where we learn:

The exceeding sinfulness of our sin.
The wrath of God against our sin,
We learn that the death of Christ provided the "propitiation" needed to satisfy God's justice.15
The death of Christ on the cross now brings in real forgiveness. God appeared to be unjust prior to the cross in that He had often passed over many sins without dealing with them.16
There at the cross God's full justice is on display. He is just in the way He acquits sinners while they are still sinning.
There at the cross God's love for lost sinners is revealed in the redemption price—the death of Christ.
It is at the foot of the cross that we perceive our true value.
The cross stands as a symbol of reality of reconciliation and the destruction of enmity.
‚– The death of Christ opened up a way that God's attributes could be reconciled—mercy and truth, holiness and justice, wrath against sin and forgiveness of the sinner could now meet and kiss each other.17
‚– At the cross God was reconciled to man.18
‚– At the cross man could now be reconciled to God.19
‚– At the cross reconciled men and women can be reconciled to each other.20
At the cross we see Christ, our Substitute—God made Christ who did not know sin to be sin for us, so that in him we would become the righteousness of God.21
At the cross we see Christ our Representative. We died "in him", we are raised to new life "in Him.22
At the cross we see the very "righteousness of God" which is imputed to those who believe.23

Standing at the foot of the cross looking up at our sinfulness and God's mercy visualizing that terrible and wonderful event, we can almost hear the echo of the angel choir at his birth, "Do not be afraid! Listen carefully, for I proclaim to you good news that brings great joy to all the people: Today your Savior is born in the city of David. He is Christ the Lord" (Lk. 2:9-11).

As we ponder the mystery of the incarnation and the atonement we realize that we are like a two-year old trying to understand the complexities of nature. Like Paul said, these things seem to be "foolishness to the natural man...for these things are spiritually discerned." Paul also would write to Timothy on this subject by saying,

And we all agree, our religion contains amazing revelation: He was revealed in the flesh, vindicated by the Spirit, seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory (1 Tim. 3:16).

Why did God have to become man?

The incarnation opened up a communication between God and man that was greater than that seen in the Old Testament. In the Old Testament there were many shadows, symbols, and rituals that pointed to Christ, but they were all incomplete, slightly out of focus, and fuzzy. Now that Christ has become flesh we see clearly.

After God spoke long ago in various portions and in various ways to our ancestors through the prophets, in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high (Heb. 1:1-3).

After pondering all that has been written above, I asked myself, what exactly did God communicate through the incarnation that was not communicated in the Old Testament?

Not His creative power, this is a major theme in the O.T.
Not His holiness, this is a major theme in the O.T.
Not His wrath against sin, this is major theme in the O.T.
Not His love for His people, this is a major theme in the O.T.
Not His power to save, this is a major theme in the O.T.
Not His sovereignty, this is a major theme in the O.T.

With all these attributes of God communicated to man in the Old Testament, even though they may not have been seen as clearly as they are on this side of the cross, why was the incarnation necessary? I believe there is one major reason.

He was born to die

The deity, perfect humanity, death, and resurrection of Christ are the immovable foundational pillars upon which Christianity is based. It is true that Christ came to reveal the attributes of God more clearly. It is also true that He is our example in many ways but not in all things. However, the ONE overriding reason for God taking on real, human, sinless flesh was so that Christ could die, shedding His innocent blood for our sin. There in the garden, Jesus requested some other way.

Then he said to them, "My soul is deeply grieved, even to the point of death. Remain here and stay awake with me." Going a little farther, he threw himself down with his face to the ground and prayed, "My Father, if possible, let this cup pass from me! Yet not what I will, but what you will"…He went away a second time and prayed, "My Father, if this cup cannot be taken away unless I drink it, your will must be done" (Mt. 26:38-44).

Jesus pleaded with His Father three times for some other way; but there was no other way. There at the cross we clearly see that the larger purpose of the incarnation was the atonement. We serve a God who has 100% integrity. The cross shows us the reality and the seriousness of the divine reaction against sin. At the same time it shows the reality and the greatness of divine love which provided the gift which averted the wrath against us. It is at the cross that we come to understand the words of the gospel: His Incarnation, our Salvation, our Redemption, our Reconciliation, Substitution for us, Representation for us, Justification for us, Death for Him, Resurrection and Eternal Life for us. The brilliance of the atonement shines like multi-colored rays of light streaming from the facets of a diamond; we can join the Bible writer and say, "…and we beheld His glory." †

Endnotes

By God's grace at the next FAF weekend in Redlands, California, we will be able to see how understanding the words of the Gospel give us a more accurate world view and a deeper appreciation for the centrality of the cross of Christ.
Mt. 1:1.
See William Hendriksen, The Gospel of Matthew, p. 107-111 (Baker Book House, Grand Rapids MI. 1973).
Mk. 1:15.
Mt. 1:18-25.
Lk. 1:26-38.
Jn. 3:16.
Heb. 4:15.
Rom. 8:3.
1 Cor. 15:45.
Heb. 7:26.
Rom. 5:12-19; 1 Cor. 15:22, 45; Heb. 4:15.
Mt. 16:27; 24:30; 25:31; Mk. 8:38; 13:26 to list only a few of dozens.
Mt. 17:1-6; Mk. 9:2-8; Lk. 9:28-36.
Rom. 3:25 NAS.
Rom. 3:25.
Ps. 85:10.
Col. 1:20-22.
2 Cor. 5:20.
Eph. 2:16; Mt. 5:24.
2 Cor. 5:21.
Rom. 6:1-13; Eph. 2:6.
Rom. 3:21-26; Phil. 3:9.

October November December 2011
VOLUME 12, ISSUE 4