God - Seen and yet Unseen
"Hear Oh Israel, Yahweh is our God, Yahweh is one!"
The unity of God is one of complexity. God is unseen and yet seen, omnipresent and yet localized. Not human and yet became human.
Exodus 33:20
וימר לא תוכל לראת את פני כי לא יראני האדם וחי
Genesis 32:30
ויקרא יכקב שם המקום פנישל כי ראיתי אלהים פנים ותנצל נפשי
Judges 6:22
וירא גדעון כי מלאך יהוה הוא ויאמר גדעון אהה אדני יהוה כי על כן ראיתי מלאך יהוה פנים ויאמר לו יהוה שלום לך
Exodus 24:10f
ויראו את אלהי ישרשל ותחת רגליו כמעשה לבנת הספיר וכעצם השמים לטהר ואל אצילי בני ישראל לא שלח ידו ויחזו את האלהים ויאכלו וישתוExodus 33:11
ידבר יהוה אל משה פנים כאשר ידבר איש אל רעהו
Exodus 3:6
ויאמר אנכי אלהי אביך אלהי אברהם אלהי יצחק ואלהי יעקב ויסתר משה פניו כי ירא מהביט אל האלהים
Genesis 16:13
ותקרא שם יהוה הדבר אליה אתה אל ראי כי אמרה הגם הלם ראיתי אחרי ראי
Judges 13:22
ויאמר מנוח אל אשתו מות נמות כי אלהים ראינו
Isaiah 6:1, 5
Judges 13
The Divine Messenger (מלך יהוה) appeared to the woman... (Judges 13:3). Then the woman came and told her husband that a 'man' had appeared to her (Judges 13:6). The Messenger appeared as a man but was more than a man. Then Manoah, her husband, prayed to God (Judges 13:8).
The Divine Messenger appeared again (Judges 13:9). Manoah wanted the Messenger to stay and eat with them (Judges 13:15) but he did not know who the Divine Messenger was. The Messenger instead asked that they make a sacrifice to God (Judges 13:16). Manoah wanted to know who he was (Judges 13:17) but the Messenger told him that his name was beyond understanding - [פלא] (Judges 13:18) [a hint here of his divine nature]. In the next verse the Messenger is called YHWH and accepts the sacrifice (Judges 13:19) and the next verse explains what was happening. The Divine Messenger who is called YHWH, ascended in the sacrifice and this caused the couple to prostrate themselves before him and worship (Judges 13:20). It was at this point that Manoah recognised the Divine Messenger (Judges 13:21) and understood that they had been in the presence of God and seen YHWH (Judges 13:22). This is made certain by his wife's response when she described the Messenger as YHWH (Judges 13:23).
Did Jesus and Paul cause Jews to 'go after other gods'?
It is claimed that Jesus caused Jews to follow other gods and that followers of Jesus are idolaters.
"It is clear in Deuteronomy 13 that you should not go after other gods that your ancestors did not know about, well my ancestors did not know about Jesus"
"If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ you shall not listen to the words of that prophet or that dreamer of dreams; for YHWH your God is testing you to find out if you love YHWH your God with all your heart and with all your soul."
For followers of
Jesus the resurrection was what came true in terms of what he spoke and
as the ultimate sign he gave. But the key issue is, did Jesus teach his
followers to 'go after other gods... and serve them'?
שמע ישראל יהוה אלהינו יהוה אחד ואהבת את יהוה אלהיך בכל לבבך ובכל נפשך ובכל מאדך
““Hear, O Israel! YHWH is our God, YHWH is one! “You shall love YHWH your God with all your heart and with all your soul and with all your might.” (Deuteronomy 6:4–5)
Jesus:
“One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, “What commandment is the foremost of all?” Jesus answered, “The foremost is, ‘Hear, O Israel! YHWH our God is one YHWH; and you shall love YHWH your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’” (Mark 12:28–30)
Paul:
“...yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.” (1 Corinthians 8:6)
“one God and Father of all who is over all and through all and in all.” (Ephesians 4:6)
James:
James said that we do well if we believe God is one
(James 2:19)
--------------------------------------------------------------
This is what Jesus said to his followers...
"Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. “If you ask Me anything in My name, I will do it... if you ask the Father for anything in My name, He will give it to you."
Jesus
gives the reason why his followers can ask in his name...
"...Holy Father, keep them in Your name, the name which You have given Me... I have made Your name known to them, and will make it known..."
The
name YHWH (יהוה) is given to Jesus and this is not idolatry because we find it
in the Tanakh.
"“Behold, I am going to send an Messenger (מלך) before you to guard you along the way and to bring you into the place which I have prepared. “Be on your guard before him and obey his voice; do not be rebellious toward him, for he will not pardon your transgression, since MY NAME IS WITHIN HIM. “But if you truly obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. “For My Messenger (מלך) will go before you and bring you in to the land..." (Exodus 23:20ff)
Now in view of what YHWH says in Isaiah:
“I am YHWH, that is My name; I will not give My glory to another..."
We have a problem because another is sharing the name YHWH. But if, as is shown throughout the Tanakh more than one is addressed as YHWH then the problem disappears and Yeshua is not an idol.
There is someone in the Tanakh who is other than YHWH and yet is one
with YHWH. The Divine Messenger (מלך יהוה) is described through the Scriptures as YHWH and God and yet is sent by YHWH (יהוה). In fact, his appearance is always
described as an appearance of YHWH and YHWH is always in human
form. When Jacob blessed his sons he said that YHWH was.
"...The God before whom my fathers Abraham and Isaac walked, The God who has been my shepherd all my life to this day, The Messenger who has redeemed me from all evil, Bless the lads..." (Gen.48)
There is a lot more that can and will be said about the Divine Messenger (מלך יהוה) but this is enough to begin to show that the idea of YHWH (יהוה) taking on human form in the Messenger and sharing his name should make us think before dismissing Jesus' claims as novel and alien to the Tanakh.
The Divine Messenger (מלך יהוה) appeared to Moses in a blazing fire from the midst
of a bush (Exodus 3:2). Moses turned to find out what was going on and the Messenger addressed him as YHWH (Exodus 3:4) and described himself as the God of Moses' ancestors. Moses realised that the Messenger was actually God and hid his face (Exodus 3:6). We know that the Messenger was in fact YHWH because we read about it in Deuteronomy 33:16. "... the favour of him who dwelt in the bush."
The Divine Messenger who is identified as YHWH explained to Moses that he had come down to bring deliverance to the people enslaved in Egypt (Exodus 3:8). Several times it was said of the Divine Messenger that he was the God of the ancestors of the Hebrews (Exodus 3:13, 15-16) and not only so but this Messenger who appeared as YHWH and God (Exodus 4:1; Exodus 5:3)
It is clear that the Divine Messenger (מלך יהוה) is somehow one with YHWH. Here the Messenger is clearly the deliverer of Israel and he is addressed as YHWH and acts as YHWH. We read elsewhere in Exodus that the Divine Messenger not only acts for God but is YHWH. God promised to send a Messenger with the people (Exodus 23:20). This Messenger was to be obeyed and had the authority to forgive sins. The reason is clear - he possesses the name and nature of YHWH (Exodus 23:21). The people must obey him and he will lead them into the promised land (Exodus 23:22-23). God states in Exodus 20:2 that he brought the people out of Egypt. We also read that it was the Divine Messenger who brought the people out (Judges 2:1). There is a mysterious oneness between YHWH and the Messenger.
The Elders of Israel saw God
“Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw God, and they ate and drank.”
ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל ויראו את אלהי ישראל ותחת רגליו כמעשה לבנת הספיר וכעצם השמים לטהר ואל אצילי בני ישראל לא שלח ידו ויחזו את האלהים ויאכלו וישתו
John 1:18 tells us that visible appearances of God were appearances of Jesus, the Divine Messenger in Tanakh.
Jacob wrestled with a man
Then Jacob was left alone, and a man wrestled with him until daybreak (Genesis 32:24). Jacob realised that the man he wrestled with was God (Genesis 32:30). This is explained in Hosea. The man is described as God (Hosea 12:3). In fact it was the Divine Messenger (Hosea 12:4) and this Messenger is revealed as YHWH (Hosea 12:5). At the end of Jacob's life he reflected when he blessed Joseph and equated the Divine Messenger with God (Gen. 49:15-16)
“εἶπεν αὐτοῖς Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί.” (John 8:58)
הֵשִׁיב לָהֶם יֵשׁוּעַ׃ ״אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, בְּטֶרֶם הֱיוֹת אַבְרָהָם, אֲנִי הוּא.״
He had already told them about his divine origin (John 8:23, 38)
“If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works..."
Throughout John's Gospel works (ἔργα) refer to Jesus' powerful miracles in terms of God's salvation. They testify to his authenticity: ““...for the works which the Father has given Me to accomplish—the very works that I do—testify about Me, that the Father has sent Me.” (John 5:36). Jesus works are the works of God (John 9:3). He was to accomplish God's work (John 4:34) and did complete the task (John 17:4) of bringing God's salvation (John 6:29). God's work is Jesus work and this claim resulted in another attempt to kill him:
Conclusion
Michael S. Heiser
“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1 is, by far, one of the most familiar verses in the Bible. We know “the Word” speaks of Jesus (John 1:14), but where did John get the idea that “the Word” could refer to God as a person?
Part of the answer concerns the translation John used. While John used the Greek word logos (λόγος) when referring to “the Word,” he himself was drawing on Aramaic translations of the Old Testament. In Jesus’ day, Aramaic was the native language of the Jewish people.
While the Old Testament was translated from Hebrew into Greek, the language of the wider Gentile world, it was also translated into Aramaic. These Aramaic translations are called Targums. One specific Targum of the Torah, Targum Onkelos, was sanctioned by Jewish religious authorities for use in the synagogue.
The Targums telegraph the idea of God as “Word” in many places—in vivid, sometimes startling ways. Many Jews of John’s day would have been familiar with the idea. The Aramaic term for “word,” memra, was often used as another way to refer to God. Consider Numbers 14:11, noting the underlined and bold portions:
And the Lord said to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them?”
The Targum (Neofiti) renders part of this Old Testament verse as follows:
“How long will they not believe in the name of my Word in spite of all the signs of my miracles which I have performed?”
In the Targum rendering, the Lord refers to Himself as “my Word,” using the Aramaic term memra.
John calls Jesus “the Word made flesh” in John 1:14, referring to Numbers 14:11. He does this because the translations he had heard so many times in the synagogue had taught him that God was the Word—the memra—and he believed Jesus was God. John even echoes the Targum rendering of Numbers 1:14 later on:
When Jesus had said these things, he departed and hid himself from them. Though he had done so many signs before them, they still did not believe in him (John 12:36–37).
Memra is used more than 600 times in the Aramaic Targums to describe God, often in passages where the language presumes God is present in physical, human form:
And they heard the sound of the memra of the Lord God walking in the garden … (Gen 3:8).
Because of the Targums, Jews in the days of Jesus and John would have understood the notion that God could come to them in human form. John believed that was exactly what he and the disciples had witnessed in Jesus, so it was natural for him to refer to Jesus as the Word. John wrote his Gospel in Greek, but his theology was Jewish, conveyed to him through Aramaic. Therefore, both Jews and non-Jewish people got the point in unmistakable terms: The Word of the Old Testament had been made flesh (John 1:14) and walked among us.
Seeing God from Huw Thomas on Vimeo.
Idols and prohibitions
The context of Deuteronomy 4:12 shows Moses reminding the people about
the incident at Horeb. They heard the voice of YHWH but did not see a form
(תמונה). This seems to have the idea of a pattern or type as in the
'kinds' of Genesis 1 (מין) and so would point to the mode of
appearance. Moses saw what YHWH appeared as in Numbers 12:8 but
elsewhere we read that Moses did not see the face/glory of YHWH (Exodus
33:18-23) and this is reiterated by Paul in the New Testament "I charge
you in the presence of God... who is the blessed and only Sovereign...
whom no one has ever seen or can see. " (1 Timothy 6). And yet... YHWH is seen: Genesis 32:30 "So Jacob called the name of the place Peniel,
saying, “For I have seen God face to face, and yet my life has been
delivered.”" (כי ראיתי אלהים פנים אל פנים). See also
a small sample: Genesis 16:13; Isaiah 6:1, 5 and of course, Exodus
24:10-11.
So if YHWH is seen in so many places in Tanakh (and
especially Torah), and appears as a man, what do we make of the passages
stating that God cannot be seen and has not been seen. The clue for
interpreting Deuteronomy 4 is the word for image (פסל) which refers to something
carved or cut. The command is not to turn YHWH into a carved image. In
other words, you didn't see what I look like, so don't try to represent
me with some stone or wooden effigy. Again, Paul repeated this in Romans 1:23 "For even though they knew God, they did not honor Him as God... and
exchanged the glory of the incorruptible God for an image in the form
of corruptible man and of birds and four-footed animals and crawling
creatures."
So how did many in the Tanakh see the unseeable?
Zechariah gives us a clue. YHWH speaks and says:
“For this is what YHWH of armies says (YHWH is speaking),
after his glory sent ME (YHWH) to the nations who plundered you, for he
who touches you touches the apple of HIS eye: “Behold, I (YHWH) will
shake my hand over them, and they shall become plunder for those who
served them. Then you will know that YHWH of hosts has sent me (YHWH).
Sing and rejoice, O daughter of Zion, for behold, I (YHWH) come and I
(YHWH) will dwell in your midst, declares YHWH. And many nations shall
join themselves to YHWH in that day, and shall be MY people. And I
(YHWH) will dwell in your midst, and you shall know that YHWH of hosts
has sent ME (YHWH) to you.” (Zechariah 2:8–11)
Notice that YHWH speaks and states that YHWH sent him. YHWH will come to Jerusalem. YHWH will take a people from the Gentiles. This will cause the Jews to know that YHWH sent YHWH to them (Cf. Zechariah 12:10ff). And from this we get an explanation from John 1:18: "No one has seen God at any time; the unique God who is closest to the Father, He has made him known ("Jesus said... He who has seen me has seen the Father..." John 14:9)).
The relationship between the unseen YHWH and the visible Divine Messenger in the Tanakh is revealed in the New Testament in Jesus the Messiah. The Divine Messenger possessed the name and nature of YHWH and yet was sent from YHWH. And in the New Testament Yeshua was sent from the Father. As Paul put it, "God was in Messiah".
1st comment
There is no
command in Deuteronomy 4 concerning God's form/appearance. Deuteronomy 4:8
states: "Then יהוה spoke to you from the midst of the fire; you heard
the sound of words, but you saw no form—only a voice." Here we have a
statement not a command. The people
heard but didn't see. The teaching is not that God does not have a form
which cannot be seen but that the people should not make a visible
representation of God (פסל) in the appearance of a creature or
created object. The commandment is a prohibition of making idols "“When
you become the father of children and children’s children and have
remained long in the land, and act corruptly, and make an idol in the
form of anything, and do that which is evil in the sight of the LORD
your God so as to provoke Him to anger."
Numbers
12:8 is clear that God does have a form/appearance and Exodus 24:10
(Also, Isaiah 6:1,5) explicitly states that God can be seen.
God
says in Exodus 33:20 “You cannot see My face, for no man can see Me AND
LIVE!” And that's the key here. It's not that God cannot be seen (He
clearly can be as shown in other texts) but that in this context Moses
is prohibited from seeing God (sing. לא תוכל). We know from Numbers
12:6ff that Moses had seen God's form but in this context he was
prevented and we can see why from his request: "Then Moses said, “I pray
You, show me Your glory! - כבוד ”". It would seem that Moses wanted
to see the unveiled appearance of God and that would have killed him.
2nd Comment
Deuteronomy 4:12, 15.
And YHWH spoke to you (וידבר יהוה אליכם) from within the fire (מתוך האש). You heard [the] sound of words (קל דברים אתם שמעים) but you did not see a form (ותמונה אינכם ראים), only a sound (זולתי קול)... Watch yourselves very much (ונשמרתם מאד לנפשתיכם) because (כי) you did not see any form (לא ראיתם כל תמונה)... Lest you corrupt (פן תשחתון) [yourselves] and make for yourselves (ועשיתם לכם) an idol (פסל), a form of any shape (תמונת כל סמל)...
Nothing here to suggest that the divine does not have a visible form or that YHWH has not appeared in visible form, only a warning that the people, being prone to making images (Golden Calf), should not try to represent YHWH with an image/statue. Unfortunately the nation never did listen as verse 25 foretells. Verse 28 clarifies the meaning of the text. YHWH is not to be treated like the gods of the nations and turned into a carved image or statue. It is not that YHWH does not have a visible form. He clearly does according to the witness of many Tanakh texts. Rather, if the people saw his form they would be tempted to turn it into a physical idol.
Deuteronomy 5:8 ‘You shall not MAKE for yourself an פסל (carved image), or any תמונה (physical appearance) of what is in heaven above or on the earth beneath or in the water under the earth.
Exodus 20:23 ‘You shall not MAKE other gods besides Me; gods of silver or gods of gold, you shall not MAKE for yourselves.
Leviticus 26:1 ‘You shall not MAKE for yourselves idols, nor shall you SET UP for yourselves an image or a sacred pillar, nor shall you PLACE a figured stone in your land to bow down to it; for I am יהוה your God.
2 Kings 17:16 They forsook all the commandments of יהוה their God and MADE for themselves molten images, even two calves, and MADE an Asherah and worshiped all the host of heaven and served Baal.
There are two injunctions flowing from Deut 4:15:
1) Lest you (פן) act corruptly and make a graven image for yourselves in the form of any figure...
2)
“... lest (פן) you lift up your eyes to heaven and see the sun and
the moon and the stars, all the host of heaven, and be drawn away and
worship them and serve them...
The first, relates
to man made images and the second which was not discussed relates to
treating the heavenly bodies as deities, as the surrounding nations also
did.