The Self-Donation of God. Jack D. Kilcrease

The Self-Donation of God - Jack D. Kilcrease


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That Japheth will dwell in Shem’s “tents” is suggestive of the participation of the Gentiles in the cult of the one God in the temple (originally a tent, the tabernacle) as is predicted in Isaiah 45.111 This identification seems to be deepened by the fact that “Shem” means “Name,” and the temple is a “house for My Name” (2 Sam 7:13).112 In the New Testament, this is finally realized in Christ the true Temple (John 2:19–22) and his body the Church, the eschatological temple of God (Eph 2:11). Revelation 4:3 places this rainbow behind Christ and therefore sees Jesus as the ultimate fulfillment of God’s promise of peace with creation.

      Surveying this history of covenant sacrifice, the content of the divine promise that they represent becomes clear. These sacrifices point ahead to the promise of the covering of humanity’s shame through sacrifice (Gen 3:21), the renewal of creation and universal peace through an act of sacrifice (8:20, 9:12–17), the restoration of human dominion and blessing (9:1–2), the promise of the death of God himself (15), the coming of the holy seed (17), a father offering his only son in the form of sacrifice (22), the offering of a substitute (Gen 22, Exod 13), and the death and resurrection of a beloved son (Gen 22, 35, 45, and the whole exodus narrative). Seen from the proper perspective of the New Testament, all these signs find their fulfillment and perfectly prefigure the person and work of Christ.