"The Word Became Flesh"

by HYLAND, D. T. | Category: General | Jul 1978

The doctrines of the Incarnation, Virgin Birth and Manhood of our Lord Jesus Christ are fundamental tenets of the Faith. Heresies regarding them were a major cause of the apostasy which corrupted the churches of God planted as a result of apostolic labours. Parts of the Epistles were specifically written to expose these false doctrines and defend the truth. The Holy Spirit guided the human writers of the original Scriptures in their choice of language. They were preserved from error and the words they used, being God-breathed, are precise in meaning.

In former days God used the prophets to convey His messages to men. In these last days He has spoken in His Son. The divine initiative in revelation reaches its climax in the Person and work of Christ. The introduction to the Gospel of John reveals the Word of God, not as an attribute of God or as merely an expression of the divine mind, but as a distinct Person within the Godhead. Guided by the Spirit of God John writes, "In the beginning was the Word" (John 1:1). It cannot be inferred from this statement that the Word had a beginning. On the contrary, in the beginning the Word was already in existence. The Word, the Logos, is a Person who has the divine nature, essence and attributes. The Word is self-existent, uncreated and eternal.

"The Word", John continues, "was God". The Word does not by Himself constitute the entire Godhead, but the Deity that belongs to the other Persons of the Godhead also belongs to the Word. The Word is "the only begotten Son" of the Father; this relationship of Fatherhood and Sonship being eternal. The Word was the Agent in creation and is the very Fountain of life. "Without Him was not anything made that hath been made". To reveal and glorify the Father, and to make man's salvation possible "the Word became flesh". To fulfil this purpose it was necessary for Him not only to come "in the flesh" but also to die.

That Paul was guided to write "God sent forth His Son, born of a woman" (Gal. 4:4) is significant. No biographer would think of saying of any ordinary man that he was born of a woman, as he would be merely stating the obvious. But in making this statement the apostle testifies to the reality of the Lord's Manhood and also the uniqueness of His conception and birth.

God sending forth His Son "when the fulness of the time came" indicates divine sovereignty. In becoming flesh, the eternal Word came to earth at a chosen moment in its history. God elected the nation of Israel for this purpose. Messiah "was born of the seed of David according to the flesh" (Rom. 1:3) with a genealogy which could be traced back to Abraham.

The angel Gabriel was given two important assignments. First, he was to announce to Zacharias the approaching birth of a son, John, who would be the forerunner of Messiah. His second mission was to inform Mary of Nazareth that she was the chosen vessel for the Incarnation. The message to the Hebrew maid was, "Thou shalt conceive in thy womb, and bring forth a Son" (Luke 1:31). Being a chaste woman, betrothed but as yet unmarried, she was perplexed in her mind. She was reassured by the angel's message, "The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the Son of God" (Luke 1:35). Being aware of the Messianic promises, Mary immediately realized the significance of these words. Sustained by the promise "The Lord is with thee", she committed herself to the will of God, "Behold, the handmaid of the Lord; be it unto me according to thy word" (Luke 1:38). Joseph, to whom Mary was betrothed, was also understandably perplexed. His anxiety was relieved by the words, "Fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit" (Matt. 1:20).

Messiah's advent, which had long been foretold, was about to take place. The stream of revealed Messianic prophecy has its source in the judgement passed upon the serpent immediately after the fall of man. The coming Deliverer, who would crush the serpent, is described as the "Seed" of the woman (Gen. 3:15). Centuries later, Isaiah prophesied,

"Behold, a virgin shall conceive, and bear a Son, and shall call His name Immanuel" (Isa. 7:14).

That this passage in Isaiah is a prophecy of the Virgin Birth of Christ is questioned by some who allege that the Hebrew word almah, which is translated "virgin" in the Authorised and Revised Versions, means a young woman of marriageable age. However, it is profoundly significant that Matthew, quoting Isaiah's prophecy when writing his Gospel, was guided by the Spirit of God to use the Greek word parthenos, meaning virgin.

Whilst the Lord's Manhood is true and perfect, His conception was unique. Normally, human birth involves the emergence of a new personality. In the Lord's birth, an already existing divine Person entered a new mode of existence. Human generation involves the transmission of a sinful nature. This did not apply in the Lord's conception and birth. The Holy Spirit was the Agent of the Incarnation. Joseph was not the father of Mary's firstborn Son. The two genealogies we have should be carefully studied. Matthew says, Jacob begat, Joseph the husband of Mary, of whom was born Jesus, who is called Christ" (Matt. 1:16). Luke says of the Lord: "being the Son (as was supposed) of Joseph" (Luke 3:23). The responsibilities of parent or guardian were, however, assumed by Joseph. The Lord was subject to His parents, rendering filial obedience to both Joseph and Mary.

The Lord's Virgin Birth was followed by His sinless life and spotless sacrifice. Paul's language is precise when he tells us that God sent His Son "in the likeness of sinful flesh" (Rom. 8:3). Not in sinful flesh because the flesh of Christ was sinless; not in the likeness of flesh because the flesh of Christ was real; but "in the likeness of sinful flesh" because the flesh of Christ was both sinless and real.

The writer of the Epistle to the Hebrews also emphasizes the reality of the Lord's Manhood. "Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same" (Heb. 2:14). The distinction already made is preserved. "Flesh and blood" is the natural state of "the children"; it is the only state they have experienced. The Lord pre-existed His Incarnation. He has eternity of Being in which prior to His Incarnation "flesh and blood" had no part. When the Lord partook, apart from sin, of the nature of those He came to redeem, it was by an act of His own will. He partook of "blood and flesh" from His mother by birth. To effect the purpose of the Incarnation He must also die "that through death He might bring to nought him that had the power of death, that is, the devil" (Heb. 2:14).

Paul speaks of Christ having "emptied Himself" in becoming Incarnate

(Phil. 2:7). In defining what was involved in the "self-emptying" some have gone as far as to say that in His Incarnation, the Lord laid aside His divine omniscience. Therefore, they say, the only significance that can be attached to His teaching is that of the opinions of a first century Jew. This heresy implies that when the Lord took humanity, He ceased to be God. Scripture clearly shows this teaching to be erroneous.

Paul describes Christ Jesus as "being in the form of God" (Phil. 2:6). The word morphe which is translated "form" means the essential nature or essence. The form of man, for instance, is distinct from the form of an angel. Morphe Theou (the form of God) refers to the Lord's divine nature which is unchanging. As the eternal Son of God, He is "the same yesterday and today, yea and for ever" (Heb. 13:8).

The phrase "being found in fashion as a man" indicates that during "the days of His flesh" He was by men recognized as Man. When the Lord, in His Incarnation, took "the form of a Servant", He did not cease to be "in the form of God". Of the glory inherent in His being within the Godhead, He could not and did not divest Himself. Of the Incarnate Son of God it can be explicitly stated, "In Him dwelleth all the fulness of the Godhead bodily" (Col. 2:9).

The Son of God possessed the divine nature, and in His Incarnation took human nature by birth from His mother. He was not two persons, but one Person, having two natures. Scripture presents to us one Lord Jesus Christ who is both God and Man. In Christ the nature of God and the nature of Man co-exist. To this mystery we can only respond in wonder and worship.

It is for this very reason that the Lord has two natures, divine and human, that He is fitted to be the Mediator between God and man. He knows the divine requirements: He knows human need. For sinful men He must die. His life was given as "a ransom for all" (1 Tim. 2:6). The fact that He died gives added testimony to the reality of His Manhood, yet His death was unique; His life was laid down.

When the Lord's body was taken down from the cross, it was placed in Joseph's virgin tomb. The preparation of the spices to enfold within the graveclothes was an act of devotion, but the spices were not necessary for His body saw no corruption (Acts 2:31). On the third day, Christ arose a Victor, taking the sting out of death. Forty days later He ascended to heaven. The glorified Man of Calvary took His place on the throne of heaven.

HYLAND, D. T. | Jul 1978
General