Theophany E-Book

Vern S. Poythress

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 718

Veröffentlichungsjahr: 2018

Beschreibung

"A theologically rich, spiritually edifying exploration of all that the Bible says about an awe-striking reality." —Dennis Johnson Each time God appears to his people throughout the Bible—in the form of a thunderstorm, a man, a warrior, a chariot, etc.—he comes to a specific person for a specific purpose. And each of these temporary appearances— called theophanies—helps us to better understand who he is, anticipating his climactic, permanent self-revelation in the incarnation of Christ. Describing the various accounts of God's visible presence from Genesis to Revelation, theologian Vern S. Poythress helps us consider more deeply what they reveal about who God is and how he dwells with us today.

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“Dr. Poythress’s book walks the reader through a gallery of God’s manifold glory. This volume invites the reader to stop and consider all of the different portraits of God’s personal presence in the whole canon of Scripture. Those who look in faith will be rewarded and encouraged in their walk with Christ.”

David Wenkel, Adjunct Faculty, Trinity Evangelical Divinity School; author, Shining Like the Sun: A Biblical Theology of Meeting God Face to Face

“This work is broader than any I have seen in its coverage of the biblical theology of theophany. I appreciate the many explanations of how each Old Testament aspect of theophany is fulfilled in Christ. The many chapters provide a spiritually uplifting study that is well organized and carefully written in terms any layman can understand, but also stimulating for advanced students.”

James A. Borland, Professor Emeritus of New Testament and Theology, Liberty University

“Poythress is a master at pulling together various strands of Scripture and showing their coherence. This book on the multifaceted aspects of God’s presence is no exception. Theophany fills a real void in evangelical theology—informative for the scholar but accessible to the layman. Students often ask me about the various senses of God’s presence discussed in Scripture, and I typically give a vague answer. But now, after reading Poythress, my answers will be much more informed; and I have a first-class resource to share with my students.”

Robert J. Cara, Provost, Chief Academic Officer, and Hugh and Sallie Reaves Professor of New Testament, Reformed Theological Seminary; author, Cracking the Foundation of the New Perspective on Paul; contributor, A Biblical-Theological Introduction to the New Testament

“In biblical times, God appeared visibly to people in many different ways, and divinely inspired authors reflected on his appearances throughout the Scriptures. Yet the modern Christian experience is so different that we are often left wondering what significance biblical appearances of God have for us today. Poythress explores this theme within its ancient historical context and explains how Christ fulfills its significance in himself and in his followers’ lives. Poythress’s discussions are rooted in sound biblical scholarship, but clearly express how this facet of Scripture should enhance every Christian’s daily service to God.”

Richard L. Pratt Jr., President, Third Millennium Ministries

“Vern Poythress’s Theophany is a theologically rich, spiritually edifying exploration of all that the Bible says about an awe-striking reality that fills the pages of Scripture: our infinite, personal Creator ‘who dwells in unapproachable light, whom no one has ever seen or can see’ delights to make himself known through the senses he has given us, the universe he made and sustains, and his redemptive deeds in history, culminating in Jesus Christ. This biblical theology of God’s appearing will expand your thoughts and nourish your heart.”

Dennis E. Johnson, Professor of Practical Theology, Westminster Seminary California; author, Triumph of the Lamb; Him We Proclaim; and Walking with Jesus through His Word

Theophany

Other Crossway Books by Vern Poythress

Chance and the Sovereignty of God

In the Beginning Was the Word

Inerrancy and the Gospels

Inerrancy and Worldview

Logic

The Lordship of Christ

The Miracles of Jesus

Reading the Word of God in the Presence of God

Redeeming Mathematics

Redeeming Philosophy

Redeeming Science

Redeeming Sociology

Theophany

A Biblical Theology of God’s Appearing

Vern S. Poythress

Theophany:A Biblical Theology of God’s Appearing

Copyright © 2018 by Vern S. Poythress

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Cover design: Crystal Courtney

Cover image: Lightstock / Brenton Clarke

First printing 2018

Printed in the United States of America

Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked NASB are from The New American Standard Bible®. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Scripture quotations marked KJV are from the King James Version of the Bible.

The Scripture reference marked ASV is from the American Standard Version of the Bible.

All emphases in Scripture quotations have been added by the author.

Trade paperback ISBN: 978-1-4335-5437-7ePub ISBN: 978-1-4335-5440-7PDF ISBN: 978-1-4335-5438-4Mobipocket ISBN: 978-1-4335-5439-1

Library of Congress Cataloging-in-Publication Data

Names: Poythress, Vern S., author.

Title: Theophany : a biblical theology of God’s appearing / Vern S. Poythress.

Description: Wheaton : Crossway, 2018. | Includes bibliographical references and index.

Identifiers: LCCN 2017025804 (print) | LCCN 2017033112 (ebook) | ISBN 9781433554384 (pdf) | ISBN 9781433554391 (mobi) | ISBN 9781433554407 (epub) | ISBN 9781433554377 (tp)

Subjects: LCSH: Theophanies in the Bible.

Classification: LCC BS680.T45 (ebook) | LCC BS680.T45 P69 2018 (print) | DDC 231.7/4—dc23

LC record available at https://lccn.loc.gov/2017025804

Crossway is a publishing ministry of Good News Publishers.

2022-02-21 02:44:06 PM

To my wife, Diane

Contents

Tables and Illustrations

Part I: The Biblical Theme of God Appearing

 1  God Coming

 2  God Appearing with a Thunderstorm

 3  Appearing in Fire

 4  Appearing in a Cloud

 5  Appearing in Glory

 6  Appearances of God’s Court

 7  Appearances of a Man

 8  Appearing as a Warrior

 9  Appearing with a Chariot

10  Other Appearances

11  Appearing in the Created World

Part II: The Mystery of God Appearing

12  Knowing God

13  Relation of Kinds of Appearances

14  Reflecting God

15  Reflecting God in Human Appearance

16  Reflections and the Spirit

17  Reflections and the Trinity

18  Reflections of God in the Book of Revelation

19  Reflections of God in Structures in Revelation

20  Patterns of Multiple Reflections

21  Reflections of God in Creation

22  A Pattern of Reflections in Clothing

23  The Dynamics in Reflections of God

24  Responding to God’s Presence

Part III: A History of God Appearing: The Old Testament

25  Universal Presence of God in History

26  God’s Presence in Creating the World (Day One)

27  God’s Presence in Creating the World (Days Two–Six)

28  God Appearing on the Seventh Day

29  God Appearing in the Creation of Man (Genesis 2:4–25)

30  God Appearing in the Fall (Genesis 3:1–24)

31  God Appearing in Two Lines of Offspring

32  God Appearing in the Flood

33  God Appearing at Babel

34  God Appearing to Abraham

35  God Appearing to the Patriarchs

36  God Appearing in the Exodus

37  God Appearing in Conquering the Land

38  God Appearing during the Monarchy

39  God Appearing in the Prophets: Isaiah

40  God Appearing in the Prophets: Jeremiah and Others

41  God Appearing in the Poetical Books: Job

42  God Appearing in the Psalms

43  God Appearing in the Solomonic Books

44  God Appearing in Postexilic History (Ezra–Esther)

Part IV: A History of God Appearing: The New Testament

45  God Appearing in the Earthly Life of Christ (Gospels)

46  God Appearing in Acts

47  God Appearing in the Letters of the New Testament

48  God Appearing in Revelation

Conclusion

Appendices

Appendix A: “The Angel of the Lord”

Appendix B: A Theophany in Genesis 1:2?

Appendix C: Understanding Genesis 3:8

Bibliography

General Index

Scripture Index

Tables and Illustrations

Tables

 17.1  God’s Attributes and Human Offices

 17.2  The Triune God Manifesting Himself

 18.1  Features in Revelation 1:12–16 and Revelation 4–5

 23.1  Stability, Dynamicity, and Relationality

 23.2  Unfolding of Purpose in History

 23.3  Unfolding Purposes in Theophany

Illustrations

 1.1  Interlocking Themes in the Bible

 1.2  Interlocking of the Themes of Covenant, Kingdom, and Presence

 1.3  Three Perspectives on History

 1.4  God’s Presence as a Perspective

 1.5  Theophany and Presence

 1.6  Theophany as a Perspective

 2.1  Thunderstorm Theophany Manifesting God’s Character

 2.2  Fulfillment of Thunderstorm Theophany in Christ

 3.1  Fire Manifesting God’s Character

 3.2  Fire Fulfilled in Christ

 4.1  The Cloud Manifesting God’s Character

 4.2  Cloud Fulfilled in Christ

 5.1  Glory Manifesting God’s Character

 5.2  The Temple Theme and the Glory of God

12.1  Frame’s Square of Transcendence and Immanence

12.2  Summary of Transcendence and Immanence

12.3  Transcendence and Immanence in Knowledge of God

17.1  Triunal Manifestations

19.1  God’s Dominion

19.2  God’s Dominion Reflected in Human Dominion

19.3  God’s Dwelling

19.4  Dual Functions of Christ’s Triumph

19.5  The Function of Human Rulers

19.6  The Consummate Dwelling of God

20.1  Reflections of Light

20.2  Reflections of Glory

20.3  Reflections of Fire

20.4  Reflections of Beauty

Part I

The Biblical Theme of God Appearing

1

God Coming

In the Western world, we live in a time of doubt. People ask, “Does God exist? If he does, where is he? How can we find him?” To some people, the words of Job may seem appropriate: “Oh, that I knew where I might find him” (Job 23:3).

The Experience of Job

To many, it seems that God cannot be found. But what if God actually came and met you? What if he spoke to you? According to the Bible, just such a thing happened to Job (Job 38–41), and it was overwhelming. We should not be surprised that it was. It would be overwhelming for us, if we were to meet the God of infinity, who made the galaxies and the stars, and who also made you and me. Meeting God turns out to be an earthshaking experience that may change you forever.

When God met Job, he not only spoke; he appeared to Job in a whirlwind: “Then the Lord answered Job out of the whirlwind” (Job 38:1). Job knew that he had met God. There was no mistaking it. Not only did God speak words with divine authority and wisdom, but the visible accompaniment in the whirlwind reinforced the solemnity of the occasion. Job knew that he was meeting the all-powerful God.

Job was changed by the experience. He says,

“I know that you can do all things,

and that no purpose of yours can be thwarted.” (Job 42:2)

Even before this point in time, Job would have said that God was all-powerful. But when God met him, the truth became new and living for Job—it took on fresh depth. Job had a deep change, a change of heart.

Meeting God Today

Job’s experience was unique. Why does God not give the same experience to everyone else? We cannot say. God decides when and how he will meet us, when and how he will come to us. God deals with each one of us according to his wisdom. He takes into account everything that we are; he treats each person in his individuality and uniqueness (Psalm 139). If we think we want to have an experience like Job’s, we might first think about whether we really want the “full package,” so to speak. For example, do we want to go through the suffering that Job experienced that led up to the climactic encounter with God? And even if we could avoid the suffering of Job, do we really want to be overwhelmed by encountering the infinite God as Job did? In reality, it is frightening.

But God can and does come to meet people in a real and deep way today. For one thing, he does it when they hear how he met Job and how he met other people in cases recorded in the Bible. The Bible is not just a record of past works of God. God had it written so that we might still learn about him today. The Bible is the very word of God, and he still speaks what it says today. The word of God is alive and active (Heb. 4:12). So meeting God happens when we listen to the Bible.

We can learn more by focusing on the places in the Bible that describe God as coming and meeting with people. Among these, we will focus especially on the cases where God appears to people, like the whirlwind in which God came to Job. These cases are among the most intense instances when God comes. We can learn from them the meaning of who God is and how he comes to us today.

Does God Appear?

According to the Bible, God is invisible. But the Bible also describes incidents in which God makes himself visible, by appearing to human beings. How do we fit these two sides together?1

Answering this question helps us understand God, ourselves, and our place in the world. God has made us as creatures, to whom he makes himself known. To know God is all-important. Many people have questions about God. We can receive satisfactory answers only if we come to know him. And we come to know him when he comes to us and shows himself to us. He manifests himself. How?

Seeing God in Christ

The issue gains in depth because the supreme instance of God becoming visible is found in Christ. God makes himself known supremely in Christ. And when Christ was on earth, he was visible. What does it mean to see Christ? And do we see God through him? Christ himself gives an answer in a dialogue with the apostle Philip:

Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?” (John 14:8–9)

Jesus indicates that it is possible to see God. “Whoever has seen me has seen the Father” (John 14:9); that is, the person he describes has seen God the Father.

What does it mean, then, to have “seen the Father”? In the next verses Jesus explains more fully how this seeing takes place:

“Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.” (John 14:10–11)

Seeing in the right sense goes together with believing—believing that “I am in the Father and the Father is in me.” And that in turn goes together with understanding the meaning of Jesus’s works. Jesus’s opponents saw him with their physical eyes. But they opposed him. They did not accept his claims. It was not enough merely to see him physically. The opponents did not rightly understand the significance of his works. They did not understand who he was, nor the reality that the Father was in him.

Understanding the Works

Jesus more than once points to the significance of his works, if people will only take to heart that significance:

But Jesus answered them, “My Father is working until now, and I am working.” This was why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God. So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. (John 5:17–21)

Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” (John 10:32–33)

God appears to human beings in Jesus, as Jesus himself affirms to Philip. But people must interpret what they see. They must see God the Father’s works in the works of Jesus, and God the Father’s words in the words of Jesus:

“For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” (John 12:49–50)

“The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.” (John 14:10; also 17:8)

In sum, the “seeing” is not merely a physical seeing but a spiritual seeing. This kind of seeing takes place through believing in Jesus. It is enabled by the words of the Father and the Son, which the Son gives to his disciples. The words are received and understood by the people whom the Father gave to the Son:

“you [God the Father] have given him [God the Son] authority over all flesh, to give eternal life to all whom you have given him.” (John 17:2)

“I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word.” (v. 6)

Seeing and Not Seeing

So there is more than one kind of seeing in the Bible. A person can “see” and yet not understand:

And he [God] said, “Go, and say to this people: ‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” (Isa. 6:9–10)

To “see” the Father, in the way that Jesus described to Philip, is possible only when a person understands.

In addition, there is a sense in which even believers who have divinely been given understanding do not “see,” because it is never possible to master God or to grasp him the way one grasps a leaf or an apple within one’s vision. The Bible in this sense says that God is invisible and will remain invisible:

To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. (1 Tim. 1:17)

He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen. (1 Tim. 6:15–16)

Other passages, however, combine invisibility and visibility, reminding us that this invisible and unmasterable God does make himself known. He makes himself known through the works of creation:

For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. (Rom. 1:20)

Supremely, God makes himself known in Christ, who is the “image of the invisible God” (Col. 1:15). Moses in his day knew God, as described in Hebrews 11:27: “By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible.”

Old Testament Anticipations

The Old Testament contains many anticipations of the time when Christ would come to earth and would accomplish salvation. These anticipations or “shadows” of what was to come include instances where human beings experience visible manifestations of God. Some experiences take place in dreams, some in broad daylight. These manifestations look forward to the day when God will appear in a climactic and final way, in Christ:

And the Word [Christ] became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. (John 1:14)

John 1:14 uses the word glory in a way that evokes the Old Testament instances where God appears in glory. By using this word, John is indicating that Christ brings to fulfillment the Old Testament instances when the glory of God appeared (e.g., Ex. 16:10; Num. 16:19).

A few verses later, after John 1:14, the Gospel indicates how Jesus answers the desire to see God:

No one has ever seen God; the only God,2 who is at the Father’s side, he has made him known. (John 1:18)

The verse begins by observing that “no one has ever seen God.” But the rest of the verse indicates that we come to know him intimately through Jesus, who is “the only God, who is at the Father’s side.” The implication is that this intimate knowledge is a kind of seeing.

The Word Theophany

Theologians have a specialized word to describe the instances when God appears to human beings. A visible manifestation of God within the Old Testament is called a theophany. The word theophany derives from two Greek words, the word for God (theos) and the word for appearing (phainō, which in the passive means appear). That is, a theophany is an appearance of God.

We can use this word theophany more narrowly or more broadly. In a broader use, it would encompass not only obvious instances describing an appearance of God, but also appearances that are more veiled, as when God appears in a cloud and no one can see inside the cloud. A broad use would also include appearances of God in the New Testament, including the appearing of Christ himself. In his incarnation, Christ is the permanent “theophany” of God.

The Significance of Theophany

The theme of theophany—the theme of God appearing—is important for several reasons. First, as we just observed, the theme has at its center the person of Christ, who is the permanent theophany anticipated by the temporary theophanies in the Old Testament. Second, the theme finds its culmination in the final vision of God described in the book of Revelation: “They [the saints] will see his face, and his name will be on their foreheads” (Rev. 22:4). Thus, theophany is central to Christian hope. The final destiny of redeemed mankind is to experience the final theophany, when we “see his face.”

It helps to remember the larger plot of history. God’s purpose in history is to establish communion with mankind. That communion comes to consummation in the new heavens and the new earth (Rev. 21:1–22:5). At that time, the consummate communion takes place in a final theophany. God comes. God appears, and the Lamb appears on the throne (22:1). God’s promise is that his servants “will see his face” (v. 4). This purpose of God is behind the whole history leading up to the consummation. It drives all of history. So it is important to reckon with it.

The purpose of God also has practical implications for us. It is God’s purpose for the church, for each one of us who belong to Jesus Christ. It defines who we are by showing what God’s plan is for us. Even now, in this life, we can experience communion with God through Jesus Christ. In the Bible, theophanies show us this same God. They show us that God comes to us and establishes communion with us in Christ. Understanding God’s appearing reorients the meaning of our lives and enables us to know the purpose of our life by knowing God.

Third, a focus on this theme of God appearing reminds us and encourages us concerning the God-centered character of the Bible and of the Christian faith. We should seek communion with God, not just enjoy his benefits or focus on ourselves as beneficiaries of salvation.

Theophany is also an important theme within the Old Testament. Theophanies occur in the Old Testament more often than most people realize. It is easy for modern people quickly to pass by the descriptions of theophany when they are trying to find out what happens to the human recipients. Theophanies include symbolism that needs to be appreciated, rather than passed over as a puzzle. Moreover, theophany in a narrow sense has connections with the broader theme of God’s presence, a theme that runs through the whole Old Testament.

Favorite Themes: Promise, Covenant, Kingdom, and Presence

It is helpful for us to see how the theme of God’s presence integrates with other themes in the Old Testament. Several themes are important in understanding the Old Testament. Among the prominent ones are the theme of promise and fulfillment, the theme of covenant, the theme of kingdom, and the theme of God’s presence. Any one of the themes offers a powerful way of understanding the entire record of God’s dealings with his people, in the Old Testament and New Testament alike. Let us consider them briefly, one by one.

First, God makes promises. From very early, he promises to send a redeemer to undo sin and its effects (Gen. 3:15), to save people from their rebellion against God. God’s promises include long-range promises about the coming of Christ, as well as short-range promises about acts of redemption within the Old Testament period. The promises include the central promise that God will be God to his people (e.g., Gen. 17:7). He will have a personal, intimate relation with them. Since the promises of God are trustworthy, they imply that God is able and willing to fulfill what he has promised. The promises imply that God rules all of history and will surely accomplish his purposes, including the final purpose of dwelling with mankind in the new heaven and the new earth (Rev. 21:1–3). The promises of God give us, in summary form, the plan of God for all of history. History moves forward in harmony with God’s promises, and moves toward the goal of fulfilling his promises.

The second theme is the theme of covenant. God makes covenants with mankind. A covenant is a solemn agreement that involves personal commitments and a personal relation between the parties to the covenant. The whole of biblical history can be viewed as the outworking of two covenants: the covenant of works that God made with Adam before the fall, and the covenant of grace after the fall.3 In the Old Testament we find a record of a number of distinct covenants: the covenants with Noah, Abraham, Moses, and David. All these are particular expressions of the covenant of grace. They express God’s plan for salvation, which comes to culmination in the work of Christ.

The use of the concept of the covenant of grace does not imply that we would ignore the differences between different historical covenants, with Noah, Abraham, Moses, and David, or Jeremiah’s promise of the new covenant (Jer. 31:31–34). Rather, the covenant of grace is a theological category expressing the unity of one way of salvation throughout the course of biblical history. Salvation is by grace through faith, on the basis of Christ’s work. The concept of the covenant of grace encourages us to focus on this one salvation expressed in the various historical covenants.

Third, consider the theme of kingdom. God rules over all of history as king (Ps. 103:19; Dan. 4:34–35). God exerted his kingly power and authority when he created the world. The world is his kingdom. He made mankind in his image with the purpose that mankind would exercise dominion over the world, in imitation of God’s dominion (Gen. 1:28–30).

Even after the fall, God continues to rule over all history. At the climax of history, in the coming of Christ, God exerts his power and his rule to bring salvation through the work of Christ. In the Gospels, the expression the kingdom of God is used in a focused way to designate God’s presence in bringing salvation, not just his rule in providence. God’s kingly rule achieves its final realization in the new heaven and the new earth, in which the central reality is the rule of God on his throne (Rev. 22:1).

Fourth, consider the theme of God’s presence. From creation onward, God expresses his presence in the things that he has made, but especially in the ways in which he establishes a personal relation with human beings. God’s personal relation with mankind was disrupted when Adam fell into sin. But God renews the relation in preliminary forms in the Old Testament, especially with Abraham and his descendants. Then he opens the way to intimate fellowship with himself through Christ, who bore the penalty for sins and purified the people of God to make them fit to come into his presence. The final enjoyment of the presence of God comes in the new heaven and the new earth, when his saints “will see his face” (Rev. 22:4).

These four themes—promise, covenant, kingdom, and presence—intertwine with each other. They reinforce one another, and any one of them can be used as a perspective on all of history. The promises of God, as we have noted, express in summary form an outline of all of history. The high points of history occur in the fulfillment of God’s promises. The promises of God come in the context of covenants, and are integrated into the covenant relation between God and his people. So promise-and-fulfillment can be seen as a subordinate theme within the theme of covenant. The promises are covenantal promises, so covenant serves as a perspective on promise. The events of fulfillment express God’s faithfulness to his covenant.

The covenants that God makes involve the expression of God’s power and authority as king. Because he is the great king, his covenants are binding on us. So covenant is an expression of kingship. Since God’s kingly rule is always in harmony with his covenantal words, kingship itself can be seen as an expression of covenant.

We can see the significance of the theme of the presence of God by observing its coherence with the themes of promise, covenant, and kingship. God’s promises are forms of his presence, where he commits himself to fulfilling his words. Fulfillments of promises take place by God coming to bring about the fulfillment. When God comes, whether in the visible appearance of a theophany or in another way, he is intensely present. So fulfillment manifests the presence of God. At the heart of God’s covenantal relationship with mankind is the promise, I “will be your God, and you shall be my people” (Lev. 26:12; Jer. 7:23; etc.), a promise that includes the presence of God with his people. This presence finds its New Testament fulfillment in the indwelling of the Holy Spirit in believers.

Similarly, God’s kingly rule over his people and over all the world involves his presence in power, to actually exert and make manifest his rule. So the kingdom of God always involves the presence of God. Thus, there is coherence among four themes: (1) promise and fulfillment; (2) covenant; (3) kingdom; and (4) presence (see fig. 1.1).

Fig. 1.1: Interlocking Themes in the Bible

If we treat promise-and-fulfillment as a subtheme under covenant, we can say that there is coherence among three themes: covenant, kingdom, and presence (see fig. 1.2).

Fig. 1.2: Interlocking of the Themes of Covenant, Kingdom, and Presence

Each of the three themes runs through the entire Bible. Each gives us a perspective on all of history. (See fig. 1.3.)

Fig. 1.3: Three Perspectives on History

In this book, we are especially focusing on the theme of God’s presence. Like the themes of covenant and kingdom, the theme of the presence of God encompasses all of biblical history. It gives us a comprehensive picture of God’s purposes. It is important for us to reckon with the presence of God, because it illumines the meaning of all of history. It also illumines the meaning of each person’s life, each person’s individuality. Within history, God chooses to come and establish a personal relation with each one of us who belong to Christ. He comes in person, and in intimacy.

God also has a personal relation with people who do not belong to Christ. This relation is broken, because of sin. But no one escapes God; all of us are accountable to him. And from time to time even unbelievers may have intense encounters with God, as happened several times in the Bible: Cain (Gen. 4:9–15); the dreams of Pharaoh’s cupbearer and baker (Gen. 40:1–23); Pharaoh himself (Gen. 41:1–36); Balaam (Numbers 22–24); Nebuchadnezzar (Daniel 4); and Belshazzar (Daniel 5).

Understanding the presence of God illuminates not only the broad sweep of history but also the smallest bits of history, including the story of each one of our lives, and the details in these stories, because God is present in the details. God is present in every verse of the Bible, because it is his word—it is what he speaks. But in addition, God has included in the Bible the specific theme of his presence, and he teaches us about this theme in order that we may grow in understanding him, in understanding his purposes, and in understanding ourselves as included in his purposes. God comes to be present with us and even in us, through the indwelling of the Holy Spirit. (See fig. 1.4.)

Fig. 1.4: God’s Presence as a Perspective

Theophany and the Presence of God

Now what is the relation of the presence of God to the theme of theophany? Theophany represents an intensive form of the presence of God. So theophany is like a subtheme within the broad theme of God’s presence. At the same time, the intensive forms of God’s presence show us a lot about the meaning of God’s presence in the broadest sense. (See fig. 1.5.)

Fig. 1.5: Theophany and Presence

The intensive presence of God in theophany offers a key for understanding more deeply the broader instances of God’s presence. As we shall see, theophanies of the most spectacular kind have a significant relationship to other forms of God’s presence. For example, poetic language that evokes memories of theophany can be used to describe God’s presence in a broad sense. And more spectacular theophanies can be compared to less spectacular theophanies and then to instances of God’s presence that may not clearly have a special visible component. All these expressions of the presence of God receive illumination from what we find with the more spectacular theophanies. (See fig. 1.6.)

Fig. 1.6: Theophany as a Perspective

So let us use a definition of theophany that has some flexibility built into it:

A theophany is a manifestation of divine presence accompanied by an extraordinary display mediating that presence.4

The word display focuses on visual phenomena. The visual phenomena may be more or less “extraordinary,” so there is flexibility in this definition. The flexibility increases if we extend our definition beyond visual phenomena to phenomena in sound—that is, divine speech. The Bible contains quite a few instances describing God speaking to a human being, where the text does not specifically indicate whether there was an unusual visual display. God is present in his speech, and manifests his character by speaking, as well as in instances with an unusual visual display. In a broad sense, any speech of God to man is theophanic in nature. God could also express his presence internally to someone’s spirit, without either a special visual or a special auditory display (Job 32:8). The indwelling of the Holy Spirit in believers is a special expression of God’s presence (Rom. 8:9–10; 1 Cor. 6:19).

What are the implications? When we want to consider how the Bible applies to us, we should pay close attention to what it teaches about theophany and about God’s presence. The God who reveals himself intensively in theophany is the same God who comes to each one of us as an individual. He establishes and maintains his presence with individuals through the work of Christ, who is the permanent theophany of God. And Christ sends the Holy Spirit, who brings new birth and establishes his dwelling in each person who believes in Christ. The narrow theme of theophany and the broader theme of God’s presence both have pointed lessons for us, because they show us what it means to enjoy God’s presence in blessing—or, alternatively, to experience his presence in wrath against sin. Because there is only one way of salvation, the way of Christ (John 14:6), God’s presence with each of us as an individual reflects the same principles that we see intensively in the records in the Bible. These principles have a climactic manifestation when Christ accomplishes his work on earth.

1. See Andrew Malone, Knowing Jesus in the Old Testament? A Fresh Look at Christophanies (Nottingham, UK: Inter-Varsity, 2015), 44–79, and the further discussion in appendix A of the present work.

2. Some New Testament manuscripts have “only Son” instead of “only God.” Since the Son is God (John 1:1), the overall thrust is similar if this is the original reading.

3. See the Westminster Confession of Faith, 7.

4. I am not sure where this definition came from, but I suspect that it did not originate with me. I have made my own modifications. I am sorry that I can no longer remember and cannot credit the author. Also, readers may note that my definition does not directly distinguish temporary from permanent manifestations. Other definitions may choose to make distinctions in other ways. For example, if we wish, we may highlight the uniqueness of the incarnation by building an explicit distinction in terminology between the incarnate Christ and Old Testament theophanies that foreshadow it.

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God Appearing with a Thunderstorm

The appearing of God in a theophany takes a variety of forms. We will devote a chapter to each of the main kinds of theophanies found in the Old Testament. (The New Testament also contains some theophanies, but the situation is different at that point, because Christ has come into the world!) In each chapter, we consider some representative examples of theophany, but we will not try to list them all. Once we understand a pattern in theophanies, we can see how still other passages fit into and confirm the pattern.

The first kind of theophany is a thunderstorm theophany or thunderstorm appearance. These appearances may or may not take the form of a literal thunderstorm. The point is that there is a cluster of characteristics—a dark cloud, lightning, thunder, wind.

In all theophanies, a clear distinction is in place between God the Creator and the phenomena of creation. God the Creator is absolute; everything in creation is dependent. There is never any mixing of the two; there is no confusion between the Creator and his creation. Thunderstorms, clouds, lightning, and wind are all part of the created world. They are not God. But in special cases of theophany, God uses these created things as media through which he manifests himself as the Creator.

Mount Sinai Theophany

In the whole Old Testament, the most prominent of these thunderstorm appearances is the appearance of God at Mount Sinai, after the people of Israel have come out of Egypt.1 Here is the heart of the description:

And the Lord said to Moses, “Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you, and may also believe you forever.”

When Moses told the words of the people to the Lord, the Lord said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments and be ready for the third day. For on the third day the Lord will come down on Mount Sinai in the sight of all the people. . . .”

On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain. Now Mount Sinai was wrapped in smoke because the Lord had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly. And as the sound of the trumpet grew louder and louder, Moses spoke, and God answered him in thunder. The Lord came down on Mount Sinai, to the top of the mountain. And the Lord called Moses to the top of the mountain, and Moses went up.

And the Lord said to Moses, “Go down and warn the people, lest they break through to the Lord to look and many of them perish. Also let the priests who come near to the Lord consecrate themselves, lest the Lord break out against them.” (Ex. 19:9–11, 16–22)

Prominent in the description is not only the awesome display but the warning against coming near. The Lord is a holy God, and the people are not qualified to draw near to his presence without a mediator. Moses functions as a mediator, but he too is an imperfect shadow of the final perfect mediation through Christ (1 Tim. 2:5).

The appearance of God goes together with God speaking. He speaks to the people of Israel in an audible voice, and gives them the Ten Commandments (Ex. 20:1–21; Deut. 5:23–27). Other theophanies in the Old Testament include divine messages. The awesome character of the visual appearance underlines the authority and authenticity of God’s message.

Other Thunderstorm Appearances

There are also other thunderstorm appearances. It is worthwhile looking at some of the passages, in order to appreciate the number of times that such descriptions come up. Here is one from David:

“Then the earth reeled and rocked;

the foundations of the heavens trembled

and quaked, because he was angry.

Smoke went up from his nostrils,

and devouring fire from his mouth;

glowing coals flamed forth from him.

He bowed the heavens and came down;

thick darkness was under his feet.

He rode on a cherub and flew;

he was seen on the wings of the wind.

He made darkness around him his canopy,

thick clouds, a gathering of water.

Out of the brightness before him

coals of fire flamed forth.

The Lordthundered from heaven,

and the Most High uttered his voice.

And he sent out arrows and scattered them;

lightning, and routed them.” (2 Sam. 22:8–15; cf. Ps. 18:7–14)

This extended description comes to us as part of “A Psalm of David” (Psalm 18 title). As 2 Samuel 22:1 indicates, “David spoke to the Lord the words of this song.” As far as we know from the historical records in Samuel and 1 Chronicles, there was no literal thunderstorm that delivered David from his enemies. Moreover, the description is poetic and invites us to think of many instances of escaping enemies. In 2 Samuel it occurs near the end of the life of David, and it includes in its introduction a generalizing expression, “on the day when the Lord delivered him from the hand of all his enemies, and from the hand of Saul” (2 Sam. 22:1).

This song by David uses the language of theophany or the appearing of God in order to depict God’s presence and power, working on behalf of David through providential events. This use of language is important, because it shows that God’s presence in providence can be viewed as very much analogous to a theophany in the narrow sense of the word (as in fig. 1.5). The description also shows the association of fire and earthquake with phenomena of a thunderstorm.

Here are more instances that have features of a thunderstorm:

The voice of the Lord is over the waters;

the God of glory thunders,

the Lord, over many waters. . . .

The voice of the Lordflashes forth flames of fire. (Ps. 29:3, 7)

Our God comes; he does not keep silence;

before him is a devouring fire,

around him a mighty tempest. (Ps. 50:3)

O God, when you went out before your people,

when you marched through the wilderness, Selah

the earth quaked, the heavens poured down rain,

before God, the One of Sinai,

before God, the God of Israel. (Ps. 68:7–8)

See also Psalms 97:2–5; 144:5–6; Zephaniah 1:15; and Zechariah 9:14.

We also find an instance of earthquake with no mention of thunder or lightning, but with the inclusion of fire:

Oh that you would rend the heavens and come down,

that the mountains might quake at your presence—

as when fire kindles brushwood

and the fire causes water to boil—

to make your name known to your adversaries,

and that the nations might tremble at your presence!

When you did awesome things that we did not look for,

you came down, the mountains quaked at your presence. (Isa. 64:1–3)

Significance

Many of these instances may be invoking the remembrance of Mount Sinai. Thunderstorms and earthquakes vividly exhibit the power of God and are fitting accompaniments of the appearance of God in power. They also remind us of the threat of God’s anger against sin. The appearance of God at Mount Sinai pointedly stresses the holiness of God and the threat of death if anyone approaches the mountain. Some of the passages explicitly mention God’s anger. Others mention the overthrow of God’s enemies. The appearance of God in a dark cloud can easily suggest his anger. Even an ordinary thunderstorm can be terrifying in its power. How much more when the phenomena accompany a special, intense appearance of the presence of God!

These theophanies underline the power and authority of God’s promises, his covenants, and his kingship. The thunder in a thunderstorm theophany depicts the thunderous character of God’s voice, a voice that “breaks the cedars” (Ps. 29:5) and shakes the nations. Thus, theophany manifests the power of God’s promises and God’s covenantal words. God is the Creator and ruler, who makes the thunderstorm. So a thunderstorm is a massive display of God’s power; a thunderstorm manifests his kingship. (See fig. 2.1.)

Fig. 2.1: Thunderstorm Theophany Manifesting God’s Character

The Relation to Christ

How do thunderstorm appearances relate forward to Christ? Thunderstorm appearances remind us of the seriousness of God’s anger and his zeal for justice. This justice was fulfilled on the cross, when Christ became a sin-bearer for us: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Pet. 2:24). It was fitting, then, that darkness accompanied the last hours of the crucifixion: “Now from the sixth hour there was darkness over all the land until the ninth hour” (Matt. 27:45). An earthquake accompanied Christ’s death: “And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split” (v. 51).

Old Testament thunderstorm appearances foreshadow the first coming of Christ, when Christ bore God’s judgment as our sin-bearer. They also foreshadow his second coming, when God will execute judgment against the wicked on the final day of judgment. In addition, thunder accompanies some of the descriptions of God’s presence in the book of Revelation, a book that focuses on God’s judgment.

The theme of judgment intertwines with promises, covenant, and kingship. Judgment and salvation both take place in accord with God’s character, his promises, and his covenantal commitments to justice. Judgment belongs to kings, and God as supreme king manifests his kingship when he judges the world and all people in it.

Fig. 2.2: Fulfillment of Thunderstorm Theophany in Christ

These themes all come to their culmination in Christ, in his first coming and also in his second coming. (1a) First, consider the theme of promise. All the promises of God are “Yes” in Christ (2 Cor. 1:20)—they come to fulfillment in him. (1b) Next, consider the theme of covenant. Christ is himself the heart of God’s covenant with man. Isaiah 42:6 and 49:8 identify the “covenant” with the coming messianic servant. (2) Consider the theme of kingdom. Christ is the king of Israel and the king of the world. In him God’s own kingship is manifested. (3) Finally, consider the theme of presence. God is climactically present in the coming of Christ (John 1:14–18). (See fig. 2.2.)

1. A thorough study of the theophany at Mount Sinai, and its relation to the rest of the Bible, can be found in Jeffrey Jay Niehaus, God at Sinai: Covenant and Theophany in the Bible and the Ancient Near East (Grand Rapids, MI: Zondervan, 1995).

3

Appearing in Fire

We have seen the mention of fire in connection with several of the thunderstorm appearances of God (Ex. 19:18; Pss. 18:8, 12, 13; 29:7; 50:3; 97:3; Isa. 64:2; Zeph. 1:18). Fire also occurs in instances where there is no obvious connection with a thunderstorm. Let us look at some of these instances.

Instances of God Appearing with Fire

One of the famous instances with fire is the episode with the burning bush:

And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush. He looked, and behold, the bush was burning, yet it was not consumed. (Ex. 3:2)

Next, let us consider the cloud that accompanied the people of Israel in the wilderness. The cloud represented the Lord’s presence. It was a cloud by day and a pillar of fire by night:

And the Lord went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people. (Ex. 13:21–22; cf. Ex. 14:19; Num. 9:15–23)

The presence of the Lord at the top of Mount Sinai is described as being like “a devouring fire”:

Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud and went up on the mountain. (Ex. 24:17–18)

The Holy Spirit’s presence is represented at Pentecost by tongues of fire:

And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance. (Acts 2:2–4)

Note the accompanying “mighty rushing wind,” which is reminiscent of the wind in some of the thunderstorm appearances of God.

In the light of these clear instances we can add an appearance of fire to Abram as another instance:

When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces. On that day the Lord made a covenant with Abram. (Gen. 15:17–18)

The fire represents the presence of God in intensive form.

As with the thunderstorm theophanies, a clear distinction exists between God and created things. Fire is not the Creator. Through fire, God manifests who he is as Creator, in distinction from all created things.

Further Instances

In some instances in the Old Testament, fire comes from the Lord to destroy or consume, without an obvious indication as to whether the fire is directly an appearance of God or a more indirect manifestation of his judgment:

Then the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven. (Gen. 19:24)

Then Moses stretched out his staff toward heaven, and the Lord sent thunder and hail, and fire ran down to the earth. And the Lord rained hail upon the land of Egypt. There was hail and fire flashing continually in the midst of the hail, very heavy hail, such as had never been in all the land of Egypt since it became a nation. (Ex. 9:23–24)

And fire came out from before the Lord and consumed the burnt offering and the pieces of fat on the altar, and when all the people saw it, they shouted and fell on their faces. (Lev. 9:24)

“And you call upon the name of your god, and I will call upon the name of the Lord, and the God who answers by fire, he is God.” And all the people answered, “It is well spoken.” (1 Kings 18:24)

See also Leviticus 10:2; Numbers 11:1–3; 16:35; Deuteronomy 32:22; Judges 6:21; 1 Kings 18:38–39; 2 Kings 1:10, 12, 14; 1 Chronicles 21:26; 2 Chronicles 7:1, 3; Job 1:16; Psalms 21:9; 78:21.

Significance

What is the significance of fire? In the Old Testament, fire can symbolize either purification or destruction. More often than not, it is destructive fire. The two sides are not incompatible, since purification comes by removal or destruction of what is impure.

Fire has ties with the themes of promise, covenant, and kingdom, as well as manifesting the presence of God. Fire fulfills God’s promises to bring judgment and consume wickedness. Fire as an expression of God’s holiness also shows that God is faithful to his own character. So it underlines God’s commitment to his promises. Fire expresses God’s covenantal presence as the holy God. In covenant he draws near to human beings. But if those human beings are unholy, the fire of God breaks out as an expression of his holiness and the holiness of his covenantal commitments. Fire also appears in some instances where God is establishing a covenant. The fire in the burning bush is one of the events leading to the establishment of the Mosaic covenant. And the Mosaic covenant established at Mount Sinai is accompanied by fire on the mountain. The fire in the pillar of cloud accompanies the people of Israel as a sign of God’s covenantal presence. Fire expresses the fierceness of God’s commitment to his covenant. Finally, fire expresses God’s kingship—it shows that he acts in power to purify his people and destroy the king’s enemies. (See fig. 3.1.)

Fig. 3.1: Fire Manifesting God’s Character

Fulfillment in Christ

How does the symbolism of fire in the Old Testament point forward to Christ? Christ is introduced by John the Baptist using the symbolism of fire:

“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.” (Matt. 3:11–12)

Christ’s fire of judgment burns up the chaff, but also purifies believers, as we see when the coming of the Holy Spirit at Pentecost is symbolized by fire (Acts 2:3). Christ is the fulfillment of instances in the Old Testament where God’s fire destroys evil and purifies his people. Christ is the fulfillment of Old Testament fire theophanies. (See fig. 3.2.)

Fig. 3.2: Fire Fulfilled in Christ

4

Appearing in a Cloud

The pillar of cloud and fire that appears in the exodus leads us to consider the instances where God appears in a cloud. The pillar in the exodus is described as appearing as a cloud by day and a fire by night:

And the Lord went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light, that they might travel by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people. (Ex. 13:21–22)

For the cloud of the Lord was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys. (Ex. 40:38; cf. Num. 9:15–16; 14:14; Deut. 1:33)

In addition, the cloud on Mount Sinai that Moses entered included fire:

Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the Lord dwelt on Mount Sinai, and the cloud covered it six days. And on the seventh day he called to Moses out of the midst of the cloud. Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. Moses entered the cloud and went up on the mountain. And Moses was on the mountain forty days and forty nights. (Ex. 24:15–18)

In the future day of salvation, God will likewise supply cloud and fire:

Then the Lord will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. (Isa. 4:5)

Cloud without Explicit Fire

In other instances, God appears in a cloud without the mention of fire:

And as soon as Aaron spoke to the whole congregation of the people of Israel, they looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud. (Ex. 16:10)

Since the passage in Exodus 16:10 occurs in the context of the wider exodus experience, we are to understand this cloud as basically similar to the cloud that accompanied the Israelites throughout their wilderness wanderings. Other exodus passages are similar (see, e.g., Ex. 34:5; Lev. 16:2; Num. 11:25; 12:5, 10; 16:42; Deut. 31:15).

A cloud is also mentioned outside the context of the exodus. A cloud fills Solomon’s temple after it has been dedicated:

And when the priests came out of the Holy Place, a cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of the Lord. (1 Kings 8:10–11; cf. 2 Chron. 5:13–14)

The cloud appears in the temple before God leaves it, in the context of the judgment of exile:

Now the cherubim were standing on the south side of the house, when the man went in, and a cloud filled the inner court. And the glory of the Lord went up from the cherub to the threshold of the house, and the house was filled with the cloud, and the court was filled with the brightness of the glory of the Lord. (Ezek. 10:3–4)

And we have more general contexts: