When we think of great power, we think of enormous displays and earth shattering events. We can emphasize amazing occurrences such as creation, the flood, the parting of the Red Sea and the resurrection of Christ as examples of God’s majesty but the reality is that the majority of God’s actions have been far more subtle, some being contained within the context of everyday life and routine interactions. A careful reading of the scriptures demonstrates that it is not the magnitude of what is done, but the meaning and quality with which it is performed that creates significance. God’s power is often displayed in ways that are simple and quiet which makes them easy to overlook. This fact is stated in a variety of ways in the scriptures. Paul comments, “But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty...” (1 Cor 1.27). In the Bible, the way in which something is stated, the choice of words used and the manner in which it is described convey volumes of information if we think about what is being said. This chapter discusses how seemingly trivial actions, objects and events represent greater spiritual realities in the narrative.
As we begin looking at the Biblical narrative, we will find that some of the most significant events revolve around seemingly insignificant elements. As these are examined patterns will be identified to demonstrate that there are limits, aspects of remembrance, inheritance and identity at work to one degree or another in each of them. Another aspect of these elements that this chapter will emphasize is that God has left reminders of what He has done. These things and their meaning point back to the originator of all things and demonstrate the Lord’s wisdom and engineering. They will underscore the fact that nothing is unimportant or insignificant if God is involved. This is obvious in the earliest passages recorded.
The first sentence in the Bible is filled with power wrapped in simplicity. “In the beginning God created the heaven and the earth.” (Gen 1.1). The first part of the statement marks the start of the finite temporal universe that we live in. That which has a beginning has an end. God is identified as the moving force behind the events of creation and His presence is manifested in the act of creating; the first reference in the Bible indicating force and movement. Identification of the “heaven” indicates the nature of defined space reminding us that the creator is greater than that which has been created. The Earth, the tangible product of the mind of God with which we are most familiar, speaks of the material substance God created simply by speaking it into existence. In less than a dozen words divine inspiration sums up a subject that would take mankind thousands of years to understand and millions of volumes devoted to astronomy, physics, mathematics and philosophy to describe.
The creation of the physical universe is not described in minute detail and since we are not told by what mechanisms God brought everything into existence it is easy for some to reject the idea of divine creation. God saw fit to reveal what he wants us to know and left it at that. Moses told the children of Israel, “The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.” (Deut 29.29). Humans must decide to accept or reject the Biblical facts as they are recorded. Since God has not told exactly how he did these things and limits our knowledge to nothing more than a description of His commands and their result, many conclude that the Bible is a myth.
Observations of current processes, such as sedimentation and rock formation are assumed to occur at the same rate as they always have. It is beyond human comprehension to think a being exists who has the power to speak things into existence from nothing. When we seriously consider the origins of the universe, the idea of divine creation is no more incredible, or impossible, than the notion that everything happened by blind chance over billions of years. Common sense and objective studies of physical phenomena point to an ordered design and purpose in what we see. Scientific studies have shown that even in apparently chaotic processes there are higher levels of order. This reinforces statements in the scriptures indicating that God’s actions are beyond our ability to understand. Solomon comments on mortal limitations as he describes God’s work. “...He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.” (Eccl 3.11).
God limits what we can know in stating He created the heavens and the earth. The absence of detail forms a boundary limiting the scope of what we can know about creation. Human ideas regarding the origins of the universe are based on limited information gathered only from that which can be observed and tested. Speculation and theory based on these observations does not entertain the possibility of divine creation. Although this study is not a discussion of science versus creation, it appears that a guiding principle of scientific inquiry, to consider all possibilities, is ignored. Perhaps this is due to the fact that God is beyond being tested or questioned by conventional means to satisfy mortal curiosity (Eccl 3.11). God has spoken and that is enough. A closer look at the six days of creation brings some intriguing subtleties to light.
Limits or boundaries are an integral aspect of creation as God orders the natural world. God set specific bounds for the waters of the Earth, separating dry land from sea. He engineered compatible habitats for creatures made to live on land, in the sea and the air (Genesis 1.1-31). The sun, moon and stars were set in place to mark the passage of time and signal the change of seasons. The Genesis record demonstrates a progression culminating in the making of man in the image of God as a living soul. An interesting fact in the narrative of creation is that God created light, identifying and separating day from night, on the first day (Gen 1.3-5) but did not create the sun and moon until the fourth day (Gen 1.16-18). This is easy to miss but once we make a note of it we find there is much more depth in these familiar passages than we usually think. Little things like this remind us that when we pay close attention to the words we will discover amazing things.
God’s instructions to Adam and Eve (Genesis 1.28-30, 2.15-17, 3.2-3), can be considered the first divine law governing human action. God establishes a pattern early in the scriptures of giving blessings then declaring commands that will preserve those blessings. God also states the negative consequences for human behavior as well. This can be seen as God created Adam and Eve placing them in the Garden of Eden then instructing them to keep the garden, be fruitful, multiply and replenish the earth. They could eat the foods provided with a single prohibition to not eat of the tree of the knowledge of good and evil (Genesis 2.15-17, 3.2-3). The consequence for violating this would be death (Genesis 2.17, 3.3). Obviously, had they done as instructed, Adam and Eve could have enjoyed their home indefinitely.
Adam and Eve’s decision to violate God’s command not to eat from the tree of the knowledge of good and evil reveals much about human nature. Adam and Eve were not set up for failure as critics argue. Avoidance of the forbidden fruit was not a restriction of their activities, nor did abstinence imperil their well being. There was nothing to be gained by violating God’s boundary. Likewise, there was nothing for them to lose by staying away from it. They simply had to leave it alone and all would be well. They were not faced with an impossible task.
Eating a piece of fruit, a simple action, condemned the couple launching a chain of events that ultimately required the death of God’s son. Although their actions seem insignificant there is nothing simple about it. The result is that spiritual separation from God and physical death became a reality for all mankind (Rom 5.12). From a human perspective the infraction seems trivial and lacks any noteworthy quality making it difficult to see why God dealt with the couple so harshly. Adam and Eve’s best interests lay in keeping God’s commands. Violation of God’s will robbed them of a peaceful existence and brought pain, suffering and death into a perfect world. The relationship was not violated by God, but by the actions of man who chose to ignore the Lord’s command (Genesis 3.1-7, 3.9-13). A bite out of the wrong fruit in this case is no different than stepping into oncoming traffic and being hit by a vehicle. The difference between life and death on a street corner is a matter of inches. The difference between life and death in Eden was a mouthful.
The tendency toward transgression multiplied as mankind’s population increased. God’s boundaries were not respected and humans engaged in unrestrained activity without remembering the Lord. Murder and violence filled the earth and men took wives of all that they saw (Genesis 6.1-13). Marriage is a consensual relationship and Christ stated that God intended for one man to marry one woman (Matthew 19.4-6). Adam and Eve were joined together by God modeling the Creator’s intended design for the home. The “taking” of wives (Genesis 6.1-2) implies a lustful pursuit rather than love and may have been the root of much of the violence in the world at that time. These are serious violations of God’s commands. In answer to this, God reduced mankind’s lifespan to one hundred and twenty years (Genesis 6.3). This limitation was imposed to restrain the actions of the growing population. A reduction in lifespan should have been noticeable enough to encourage reflection on one’s spiritual attitudes and activities bringing a change in behavior.
The continued lack of reverence caused God to destroy the world by a flood (Genesis 6.13-21). Noah and his family, spared by God due to Noah’s faithfulness, were given specific instructions by which they were to live. Following the flood, God set limits to the course of the earth’s waters (Psalm 104.5-9). He directed Noah and his family to eat of the foods He created including animals as well (Genesis 9.3). In answer to man’s violence of the past, God placed another limitation on human behavior. The Lord directed that blood was not to be eaten, nor the blood of man to be shed (Genesis 9.4-6). The penalty for this was death and the sanction was to be imposed on both animals and humans (Genesis 9.6).
The world Noah and his family found on leaving the ark was different than the one they left behind. Once again God made provisions for life to continue on Earth. Noah and his family’s physical needs were provided for. Commands and negative consequences for violation were stated clearly so the flood survivors were aware of what was acceptable to God. Commands such as those given to Noah and his family, demonstrate that God was not unfair. He desired for mankind to respect His boundaries living long, beneficial and enjoyable lives. Noah and his family, like Adam and Eve in the beginning, had a purified world where they could make choices about how they would live. Those choices would determine the quality of their relationship with God.
The directives issued to Noah and his family shows how the Lord set some things apart as special or holy. Such separation, or sanctification, places special meaning on these things. This meaning does not come from properties of the items themselves. Noah recognized that God was the authority over the Earth with the power to create and destroy. God’s command to hold blood and life sacred, coupled with His ability to execute judgment, made it clear that life, and blood sustaining life, were to be respected. Reserved elements like these are not to be violated, trivialized or abused. They are to be employed only in the manner God has described. The sacredness of life and its association with blood are indisputably intertwined throughout the scriptures and identifies a barrier to discourage humans from acting in ways that are condemned by God. Indifference to these boundaries represents disregard for the Lord.
The representation of life and death in blood does not imply mystical qualities to the fluid. Blood, physically and spiritually, marks the boundary between life and death. The duality of physical and spiritual qualities is demonstrated in the Passover. The final plague brought upon the Egyptians for their opposition to God was the death of the firstborn (Exodus 11.4-7). God commanded Moses to instruct the children of Israel to mark their lintels and doorposts with the blood of the Passover lamb (Exodus 12.21-23). The blood physically created a boundary identifying the Hebrews as God’s people. Those, however, outside the realm of God’s protection, suffered loss.
The circumstances surrounding the Passover are similar to those events in other passages dealing with God’s judgment. He announced His intention to destroy the firstborn of Egypt. The Egyptians had refused to submit to His authority and in answer to this refusal, God brought about the destruction, partly as a sign of His power over their gods (Exodus 12.12). God gave specific instructions for avoiding the consequences of this action as seen in the provision of the Passover lamb (Exodus 12.1-14). The barrier thus invoked does not signify any mystical property to blood but represents compliance with God’s will. Hebrews who ignored this warning would have suffered the same fate as the Egyptians since they would be outside the realm of safety.
The boundary, formed by marking the homes of the Hebrews with blood, denoted their trust in God to deliver them. It was God’s command that the firstborn should die. It was God who had the power to take those lives or to save life. It was in the mind of God that the Hebrews would be spared and the Egyptians lost. Observing these requirements commanded by God meant that those under His protection were in His presence, represented by the blood. To be outside this area of protection would mean to be outside the favor of God and thus beyond His saving presence. Conditions were set by God and those who respected those commands received the blessing of life. Throughout the scriptures God defines conditions which, when met, lead to salvation. This is essential in understanding and respecting the doctrine of the Bible and does not change although the conditions for acceptance are altered.
Once the Hebrews were out of Egypt, God continued to refine the conditions for their continued acceptance by Him. Regulations, ordinances and laws were issued to the people through Moses which were to be strictly observed. Consequences for disobedience were dealt with severely. As in the beginning, God decreed blessings for his people, provided for their needs and gave them tasks to perform. Many of these were spiritual in nature, especially for the Levites and priests in particular. Instructions were given for the manner in which God was to be worshiped clarifying acceptable and unacceptable practices.
The story of Nadab and Abihu, two of Aaron’s sons, shows what it means to violate God’s commands and disregard His instructions. God gave instructions for burning incense, the care of the altar of incense (Exodus 30.1-10) and the place from which fire for this was to be taken (Leviticus 16.12). The ingredients for the incense were also special. These had been gathered from the people from the spoils of Egypt as an offering from those who had a willing heart to do so (Exodus 35.5-9). These materials were sanctified solely for use in worship and daily ministration on the part of the priests and Levites in the Tabernacle. To use incense or fire from any other source or with other ingredients was prohibited by God’s command.
Limitations are inherent in the way in which the ingredients for the incense were collected forming a boundary excluding incense not made of these. God warned that any incense other than this was “strange” and was not to be used (Exodus 30.9). Nadab and Abihu disregarded this by offering strange fire upon the altar (Leviticus 10.1). The term “strange fire” implies that either the incense was not what had been crafted for this purpose, or, the fire was taken from some place other than the altar, It may have been a combination of things but it became clear it was not acceptable to the Lord. For their violation, Nadab and Abihu were burned alive as fire came forth from God and devoured them (Leviticus 10.2).
While this event does not seem overly important, fire is fire some might say, it was taken from a source that was not authorized by God. Moses explains the reason for the destruction as he quotes God. “I will be sanctified in them that come nigh me, and before all the people I will be glorified.” (Leviticus 10.3). As was seen in the historical information in the first part of the study, the fidelity of the people rested on the quality of their spiritual leadership. When leaders transgressed, or failed to sanctify God, the people followed suit. God placed an obligation on those who ministered to Him that they live in such a way as to lead by their example of faithful service.
The context of this event is important in order to grasp it’s significance. Nadab and Abihu were serving as priests (Num 3.2-3). Their responsibility was to provide an example for the people and insure that worship was conducted in strict accordance with God’s will. God’s statement above indicates that their failure demeaned God’s reputation before the people and the absence of a consequence for this would have opened the door for further transgression.
The duties of the priests were confined to the Tabernacle. This was a holy place, not because of any mystical quality, but because God sanctified it for the specific purpose of worship and communion with Him (Exodus 40.17-35). The Tabernacle represented the ongoing presence of God with the Hebrews, and as such was to be kept pure to maintain that relationship. Nadab and Abihu knew the instructions regarding their office and chose to disobey them. For this God not only destroyed them but reinforced the severity of the offense by forbidding any mourning for the pair (Leviticus 10.6). This reminded the Hebrews that there were severe consequences for sin.
Insignificant elements in the mind of man, such as incense and fire, take on significant spiritual importance when God gives the order. Similar to Nadab, Abihu and the Levitical priests, Christians are God’s holy priesthood today (1 Peter 2.5) and are instructed to speak as the oracles of God (1 Peter 4.11), to sanctify God in our hearts (1 Peter 3.15), and to be holy as God is holy (1 Peter 1.16). These are the same conditions under which Nadab and Abihu were to conduct themselves. Setting aside the ordinances of God will result in the same spiritual destruction, although not as immediate, as that suffered by Nadab and Abihu (Hebrews 2.1-3).
Nadab and Abihu altered God’s command concerning the incense. God does not permit humans to change His commands. In the New Testament we see that Christ defines the nature of the teaching His apostles were to do in His final instructions to them. Christ stated, “Go ye therefore and teach all nations .... teaching them to observe all things whatsoever I have commanded you ...” (Matthew 28.19,20). Christ’s teachings would continue through the apostles after He ascended into Heaven. He told them, “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth...” (John 16.12-13). Note the limits that are put in place here. Christians are to “observe all things” which Christ has “commanded”. This limits what can, or should be, taught.
Christ’s teachings continued when the apostles received the promised guidance of the Holy Spirit. Their teachings are referred to as the “apostles doctrine” (Acts 2.42). James adds a warning to those who teach when he states “....let not many of you become teachers, knowing that we shall receive a stricter judgment.” (James 3.1 NKJV). Christ warned that there would be “false Christ’s and false prophets ....” who “will show great signs and wonders to deceive, if possible, even the elect.” (Matthew 24.24 NKJV). Paul warned the Ephesians that this process had already begun during his lifetime causing him great concern (Acts 20.28-30).
Given the above passages, it is clear that sins such as those committed by Nadab and Abihu, or Adam and Eve, are possible whenever boundaries fixed by God are not respected, set aside, altered or left incomplete. Paul stated that he had not shunned to declare “all the counsel of God” (Acts 20.27). Failing to declare the completeness of the scriptures violates the wishes of Christ who told the apostles to teach those who would listen to “observe all things” (Matthew 28.19).
John adds a final note about respecting these boundaries when he states, “If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life ....” (Revelation 22.18-19). To demonstrate that this is not restricted to the book of Revelation, or even the New Testament, one need only look at similar passages which include Deuteronomy 4.2, Joshua 1.7, Proverbs 30.6 and Ecclesiastes 12.13.
Another function of representations enhanced by common objects and events is that of remembrance. In each situation discussed above, forgetting limits set by God led to transgression and negative consequences. A desire to please God involves actively reminding ourselves of the Lord’s will and our responsibilities to Him. This helps to keep us from engaging in sinful activities. Remembering God and his commands is a characteristic of the faithful throughout the scriptures. God provides the means to recall His word, blessings, provisions and consequences for sinful action. Mankind has never been without instruction or warning from the Lord. Failure to remember God involves disregard, in one form or another, for His commands. The mechanisms God has in place to assist in remembering him are often so common that we cannot miss them.
God has also placed limits on His own actions. This can be seen in the events following the flood. God promised Noah and his family He would not destroy the earth with a flood of water again and as a sign set His bow in the clouds (Genesis 9.8-17). God stated He would look upon the bow when he brought a “cloud over the earth” and remember this covenant. God is not stating that He forgets His promises but affirms that as long as the Earth remains, He shall remain faithful to His word. The rainbow is a tangible sign of His fidelity. Noah and his family could look upon the rainbow with assurance that God would hold true to His promise. Today we can remind ourselves of God’s limit to his own action when we see a rainbow after a storm. We, like Noah and his family, can rest assured that God means what He says and does not violate His own limits.
The utilization of physical elements to reinforce memory can be found throughout scripture. Joshua was instructed to have the Hebrews remove twelve stones, one representing each of the tribes, from the bed of the Jordan river as they crossed (Joshua 4.1-7, 20-24). These stones were to be a memorial to later generations that God had brought about something spectacular. The physical proof of that action would be evident to those who wished to go and see this group of stones for themselves. This may have been a simple pile of rocks but examining the story closer tells us what these were. The simplicity of the situation may cause some to doubt but a closer look at the context tells us more.
First of all the stones represented the work of God who caused the river to be “cut off” (Joshua 4.7) so the people could pass over on dry land (Joshua 4.23). They were taken from the place where the priests feet stood firm in the midst of Jordan (Joshua 4.3). The priests carried the Ark of the Covenant within which were the tablets of stone upon which the Law was written (Exodus 25.16, Hebrews 9.4). Secondly, this was the command of God Himself (Joshua 4.1-2) which made the action ordained by His will. Third is the fact that the memorial was to be for all those in the earth to know that God had done something incredible (Joshua 4.24). The end result of this was that God would be remembered and respected when travelers saw proof of His power. This was no small deed and the story was to be told throughout their generations (Joshua 4.21-22).
During the period of the wilderness wandering, to which God condemned the generation that originally came out of Egypt for their unbelief (Numbers 14.26-33), the Hebrews manifested cycles of transgression followed by a return to God. As the time for their entry into the promised land of Canaan drew closer God left a provision for His care and commands to be remembered. Part of the address of Moses, recorded in the book of Deuteronomy, deals with the role God’s commands were to play in their lives. Once established and prosperous in the land they were warned not to forget God who had made this possible (Deuteronomy 6.10-12).
Moses instructed the Hebrews that God’s laws were to be remembered in all aspects of their lives. Moses states, “...these words which I command thee this day shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them as frontlets between thine eyes. and thou shalt write them upon the posts of thy house, and on thy gates.” (Deuteronomy 6.6-9).
The Hebrews were to remind themselves of God’s commands and keep them in the forefront of their mind. Whenever they failed to do this, the Israelites fell away. The historical books reviewed in the first section demonstrate cycles of faithfulness and rebellion that eventually ended in their destruction as an independent nation. God warned them about this through Moses (Deuteronomy 28-32) and left instructions on how to remain faithful insuring the continuation of God’s blessings.
The context of the nation sheds light on the purpose and mission of the Hebrews. God selected them to be a peculiar people to keep the glory of His name alive in the earth (Exodus 19.5). Their failure on this point led to the destruction of the nation by pagan powers who in turn attributed their success to their pagan deities (Habakkuk 1.11). Their destruction however was due to the withdrawal of God’s blessings and protection for their transgressions.
The physical borders of Israel, and later those of Judah and Israel during the period of the divided kingdom, were as much spiritual as they were political or territorial. God established the nation by His power and authority and prescribed specific limitations on their conduct as described in the Law. Failure to remember those limitations and act in ways that violated God’s wishes constituted transgression. Spiritually, they pushed the limits of God’s kingdom into forbidden ground. The result was the loss of their nation and the physical blessings God supplied and promised.
God’s usage of physical representations as aids to memory did not stop with the passing of the nation of the Jews. In the New Testament we find certain things selected by God to serve as tools to aid memory. Possibly the most well known of these is the Lord’s Supper or Communion. Christ chose simple elements to serve as reminders of His sacrifice for the sins of mankind (Matthew 26.26-29). Paul reminded the Corinthians of the reason for the Lord’s supper when he stated, “....as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.” (1 Corinthians 11.26).
The bread used by Christ, was the unleavened bread of the Passover feast and the fruit of the vine which accompanied this. No mysticism is implied in these passages. The Lord’s Supper is an act of remembrance by faithful Christians such as those addressed by Paul. The added aspect of reverence is evident in Paul’s warning that “whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.” (1 Corinthians 11.27-29 NKJV).
Paul’s statements concerning the manner in which the communion was to be observed focuses on the attitude of the one partaking. Paul rebuked the Corinthians for their lack of reverence in the Lord’s Supper as he describes their observance of it. “Therefore when you come together in one place, it is not to eat the Lord’s Supper. For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk.” (1 Corinthians 11.20-21 NKJV). The observance of the Communion had become no more than a common meal, and a disorganized one at that. Christ’s institution of the communion had imposed limits on the manner in which it was to be done, specified a purpose for it and excluded anything but the elements Christ had incorporated into it. Transgression of this results from the introduction of foreign attitudes and other foods.
Christ provided Christians with a simple means of focusing their attention on Him as a group during their worship. The shedding of Christ’s blood on the cross and the sacrifice of His physical body were represented in the bread and the fruit of the vine. This was no small occurrence and God willed that the highest reverence be paid to His son in the memorial. Conducted in an acceptable manner, Christians could call to their minds the reason for their existence and the blessings they have through Christ. Adherence to this would create in the Christian an attitude of respect, a spirit of humility and the feeling of unity or oneness in the body of Christ, made up of all Christians. Fellowship with God, as was true for the Hebrews, would be maintained as long as they obeyed these guidelines with a willing heart.
The respect, or reverence, for the limits imposed by God, and the subsequent remembrance of His commands, also identifies His followers. Those who are faithful to God can be recognized by their actions and manner of life. Under the Patriarchal and Mosaic dispensations, God utilized physical things to identify the faithful. God has also required that those who serve Him be further identified utilizing physical means. Circumcision is an example of this. God instructed Abraham that all males “eight days old shall be circumcised among you...” (Genesis 17.12). God stated that this was to represent the relationship between Himself and those to whom His promises were given. God stated, “...my covenant shall be in your flesh for an everlasting covenant.” (Genesis 17.13). God’s promise to Abraham embodied spiritual blessings that would come upon all the earth through his offspring (Genesis 12.3, 18.18).
Another of the subtle things we might miss is that although circumcision was divinely ordained and represented the covenant made with Abraham, it’s execution was placed in the hands of human agents. There was a necessity that parents, and later priests, observed this as it would have lasting spiritual consequences for a male child if not performed. God stated, “And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.” (Genesis 17.14). Later this was restated as part of the Law given to Moses (Leviticus 12.3) as a physical sign of the covenant between God and His people. The act of circumcision was an aspect of faithfulness on the part of those who desired to be justified in God’s sight.
Circumcision meant that a part of the body was literally cut away. Removal of the foreskin represented a change in the physical appearance of the male and the tissue removed would die. When one obeys the gospel the sins of the past are removed or cut away. There is the implied death of a former way of life and the beginning of a new one which has brought one into a covenant relationship with God (Romans 6.1-6). Statements found in the New Testament draw upon this representation to bear this out.
Paul used circumcision figuratively in his address to the Colossians when he stated, “...ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with Him in baptism, wherein ye are also risen with him through the faith of the operation of God, who hath raised him from the dead.” (Colossians 2.11-12). Notice the context of the passage as compared with the circumcision required of the Hebrews.
Circumcision was the command of God, was performed by a physical father, and was the seal of the covenant, or acceptability, of the individual by God. The spiritual circumcision noted above is performed by the spiritual father, God. It is His command and thus the conditions under which this circumcision is performed must be strictly met. The failure to circumcise the male child on the eighth day meant rejection of the individual by God. In the same manner those who are not spiritually circumcised, or who do not meet the conditions for that circumcision, are not in a covenant relationship with God. The limitation imposed here is that certain conditions must be met in order for the individual to be acceptable to the Lord. Compliance with the conditions outlined by God constitutes faith in the “operation of God”, as Paul stated above, in that one trusts that God indeed removes the sins committed.
Clothing is another common thing in life that we don’t always think of as having spiritual significance. As sin entered the world there was a need for mankind to be covered. God, from the beginning, clothed His people. Following the transgression of Adam and Eve and their fabrication of coverings of fig leaves (Genesis 3.7) God replaced these with more permanent clothes made of skins (Genesis 3.21).
God also directed the Hebrews to dress in a prescribed manner. God stated, “...neither shall a garment mingled of linen and woolen come upon thee.” (Leviticus 19.19, Deuteronomy 22.11). In addition to this general directive, the garments of the priests were to be made of specified materials as well (Exodus 28.3-8). The Hebrews clothing represented their faithfulness to God by following this pattern. Later, one of their offenses as they departed from God was the failure to observe this. Zephaniah states, “And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel.” (Zephaniah 1.8). As the nation transgressed the Hebrews polluted themselves by being clothed in ways that were unacceptable to God. Ignoring God’s command was a violation of His divine will.
The Law employed physical means to denote faithful practice. When the New Law was revealed these physical representations were replaced by spiritual figures. The new Law focuses on the inner being of mankind. Clothing specified for Christians is spiritual as demonstrated by the scriptures. Paul refers to the word of God as armor (Ephesians 6.13-17) which when worn makes one able to withstand the devices of Satan. Isaiah refers to righteousness as a robe (Isaiah 61.10) and those at Sardis who remained faithful and overcame the world would be clothed in white (Revelation 3.5).
Paul’s description of the characteristics Christians are to strive to attain, are stated in language similar to what one would use in talking of clothing (Colossians 3.9-14). God’s word is that which clothes one from the inside out. Those at Laodicea who were not faithful are described as naked by Christ (Revelation 3.17). The Laodiceans were told to purchase white raiment from Christ as a remedy for this situation (Revelation 3.18) in order to clothe their spiritual nakedness.
God’s people of all time have been instructed to clothe themselves in a manner which God has described. Failure to do this prevents one from being acceptable to Him and vulnerable to the attacks of Satan who wishes to destroy His people. As with the physical nature of the garments to be worn by the Hebrews, no alteration is permissible in God’s sight. Additions or deletions from God’s word is synonymous with wearing strange apparel by the Hebrews. While this is only one of many ways in which ungodly attitudes may be demonstrated it is enough to sever our relationship with the Lord.
The example of the clothing worn may seem trivial to some. It should be noted however that no command of God has been given lightly, and therefore all aspects of His conditions are important. James states, “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” (James 2.10). In other words, nothing in God’s word is to be set aside. One is obligated to keep the conditions of God’s word as it has been delivered. Failure represents an attitude of opposition to God and a lack of reverence for His commands. Eventually this type of thinking will lead to further separation from God and loss of the soul.
The final representation to be examined in this chapter is that of inheritance or heritage. In this respect only one example will be explored as it has lasting significance and bearing on the doctrinal elements of the scriptures. The central theme of the scriptures is the reconciliation of man with God. The separation from God was brought about by human action which violated God’s instructions. God determined that Christ was to be the instrument for the salvation of mankind before the world began (Ephesians 1.4, Titus 1.2). To establish the identity of Christ, a contrast can be seen in the Bible between the way in which Christ was brought into the world and the normal means of procreation established by God.
Throughout the scriptures there are a number of lists of offspring and their ancestors (Genesis 10, 1 Chronicles 1-9). These are only a few of the passages in the scriptures that can be found but because of their number, and the relative familiarity that many have with such lists, only these are given as examples. In addition to this, acts of human procreation are prefaced by the term “begat”, as can be seen in a reading of the above references. A cross reference Bible will enable one to see that this term is found throughout the scriptures and is not restricted to the Old Testament. Christ is linked with humanity in a similar fashion by a listing of his physical ancestry (Matthew 1, Luke 3). While this may be viewed as simply a Hebrew or Jewish preoccupation with keeping such lists, it serves another vital function.
In each of the examples that can be found, with the exception of Christ, the term “begat” or it’s related forms, implies normal human reproduction. Christ however is a notable exception in that he is begotten of God. The account of His conception is a miraculous event brought about by the Holy Spirit. Matthew records the news of Mary’s pregnancy as related by an angel of God to Joseph who considered putting her away for apparent infidelity. “But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.” (Matthew 1.20).
Mary was also visited by an angel who explained the situation to her. “And the angel said unto her, fear not, Mary: for thou hast found favor with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.” (Luke 1.30-31). This was in accordance with Isaiah’s prophecy, who stated, “Therefore the Lord Himself shall give you a sign; behold, a virgin shall conceive and bear a son and shall call his name Immanuel.” (Isaiah 7.14). This event corresponded to God’s plan to bring Christ into the world in the “fulness of time” (Galatians 4.4).
Christ’s birth did not involve two physical parents. Mary carried the child who was conceived of the Holy Spirit in the absence of ordinary means. No other account in the scriptures compares to this. All other individuals whose ancestry is recorded were conceived by natural means thus marking a contrast between Christ and all other humans. Christ’s identity as the son of God rested in part on this single fact. His virgin birth, a biological impossibility under normal circumstances, signaled the beginning of God’s completion of His plan for mankind’s salvation.
God ordained Christ as the final sacrifice for sin and brought him into the world at the specific time and manner chosen by Him. The barrier in place here is that no other human can claim to be of supernatural origin. Acceptance of this fact, based on the weight of scriptural evidence, is fundamental to being closer to God. Rejection of this undermines the validity of Christ’s role in salvation and the credibility of the entire Bible. True faith in God, and subsequently salvation, rests on believing in Christ as the son of God.
In summary, we have seen that from the beginning God used physical means to represent spiritual events and truths. As the narrative progresses we can see how God changed the conditions and requirements for justification in His sight. In doing this God utilized elements which imposed limits or boundaries, strengthened remembrance, identified His people and determined inheritance or heritage in both a physical and spiritual sense. These representations characterize the scriptures as a feat of engineering and planning on the part of God. The things that have been written are for our learning (Romans 15.4) supplying us with evidence for accepting the credibility of the Bible.