In his book The Lad Gods God, author John W. Dower explores the ways God’s Word has been misinterpreted in the Christian tradition.
In the last 100 years, the word “God” has been used in many different ways.
We now know that God does not exist, the Bible is allegorical, and the Bible was written in a time of confusion.
Dowers argues that the New Testament, despite the many contradictions and inconsistencies, is ultimately consistent.
For example, Dower writes, “The New Testament was never written to be a definitive Bible.
It was written to give us a way to find God’s truth and how to know God.”
This leads Dower to the following conclusion: “The New Testaments were written with the aim of making sense of a world that had been in disarray for many centuries.
In this context, the book of Matthew is the perfect complement to the book that Jesus wrote: Matthew 7:1-14.
Matthew is an allegory for a world gone mad.”
As we read Matthew and Matthew’s Gospel, we learn more about God and His Kingdom.
The book of Mark also gives us a glimpse into the future of the Kingdom of God.
In Mark, we see Jesus as a human being with no knowledge of God, and in the New Testams, we hear the voice of the Father.
The New Testaments reveal that the Father is not God.
The Father is nothing but a spirit, who is the opposite of God Himself.
But, as Dower notes, “In Matthew and Mark, the God of the New Covenant is not a divine personage who exists beyond the veil of human imagination.
Rather, it is a spirit who is a manifestation of God.”
Dower argues that this divine essence of the Spirit is what we see in the visions of the Old Testament.
In these visions, the Spirit, as revealed in the Spirit’s own words, is the Word of God which can be understood and interpreted.
This is the “Spirit of the Lord” in Matthew and in Matthew’s gospel.
“For we have seen God, who created heaven and earth, the sea, and all that is in them, and He is before us in every breath.
And we have never seen anything else beside Him,” Matthew’s message to the disciples begins.
Here, the message of Jesus is clear: I am the only Son of God and you are my children.
You are all one in Christ Jesus.
We see the Spirit in the creation of heaven and in how God is depicted in the world.
It is in these visions that we learn how God operates in the universe.
The Spirit is the creator, and God is the one who created the world, the heavens, and man.
When we read the Spirit of God’s message in Matthew, we are not only told about the creation and the creation’s end, but we also learn that God is truly omnipotent and that the Son is truly the one to whom all things are due.
As Dower puts it, We are now faced with a “giant leap forward” from the original vision of the world that was written by Jesus to a new vision of God: The Word of the Son, who in the very words he speaks is omnipotent.
God is in the beginning with God and in His great, everlasting Father.
And we have not seen Him as we have God.
What is more, Dowers writes, the Spirit of the Word is God’s Spirit.
(For more on the Spirit see “God’s Spirit: How The New Covenant Became the Bible.”)
For Dower, the New Gospel is not about what Jesus said in Matthew but about how the New Gospels interpret the word of God revealed in them.
Thus, when we read a New Testament gospel, we can expect to see God as the author of a book that is about God.
That is, the text in which God’s word is revealed.
Dowers’ conclusion is simple: The Gospel of Matthew was written at the time when there was no Bible, and this is where we find the Spirit.
And, the Gospel of Mark is not written to clarify the meaning of the Bible, but to illuminate the truth of the gospel.
As Dower says, The New Gaps of the Gospel, like the Old Gaps, are not about the content of the book, but the manner in which it is written.
Dowell’s conclusion is that the Gospel is a work of “the Spirit” rather than a book of “biblical truth.”
(See New Testament Theological Study.)
Dowles’ article was first published in The Lad Bible.
If you want to learn more, you can find more information about Dower’s work at Dower’s Theology and DOWLES