The Earth Remade and Christian Mission

Sunday I took a departure from the Gospel of John and prepared a devotional for both Sunday AM and Sunday PM that looks at Isaiah 66.  This isn’t a sermon, so its not as lengthy as one might expect my notes to be on this kind of passage, but I hope its an encouragement to you.  If you’re a Christian you can take comfort in a passage like this where your place in the larger scope in God’s redemptive tapestry is evident.  From front to back, the Bible proclaims the centrality of God’s glory and our mission to bring Him glory and worship.  Here is just one more passage that points to these truths.

A New Heavens and a New Earth

Isaiah 66:17-24

Our text comes from the final verses of the book of Isaiah.  This is not meant to be a sermon, but rather a short lesson to stir up your minds to worship God as you leave this place.  The goal of this lesson is to show that from first to last, from Pentateuch to Prophets to Gospels and General Epistles, God’s purposes and plans have not changed.  They are being fulfilled even now in the church, and will be consummated upon Christ’s second coming.  

The context for our passage is that in the final chapters of Isaiah’s writing (particularly 65-66, though the entire section from 40 onward is markedly different than 1-39) we are learning about what will occur during the interim of the Anointed One’s two advents, as well as some things which will occur upon His final return and kingdom consummation…The notion of “kingdom” and “mission” looms heavy here, but the overarching thrust of the passage is that the end and goal of all things is the glory of God.

As we walk through the passage, I want you to notice FIVE points of importance to our discussion this evening:

  1. The centrality of worship and the glory of God
  2. The mission of God’s people
  3. The scope of God’s kingdom and our mission
  4. The justice of God
  5. The renewal of all creation, and revelation of God’s glory

Alec Motyer sums up the passage this way, “…this final section spans the first and second comings of the Lord Jesus Christ: his purpose for the world (18), his means of carrying it out (19-21), the sign set among the nations, the remnant sent to evangelize them (19) and the gathering of his people to ‘Jerusalem’ (20) with Gentiles in full membership (21). Jerusalem is not the literal city but the city of Galatians 4:25-26; Hebrews 12:22; Revelations 21. Exactly so but for Isaiah, not privileged as we with hindsight, it was a vision of staggering proportions.”

First of all, this is a passage that tells us of the purposes of God for His people and all of creation.  Central to those purposes is that God’s glory is His primary concern.  His glory and fame and our worship of Him make up the main theme not only of this passage, but also of all redemptive history.  God desires worship from every tribe tongue and nation (vs. 18-20).  Furthermore, the central end (teleos) of all history is that God will receive glory. In fact, we were created for this end, as was all of creation.  Therefore it makes sense that the mission of His people, and the end goal of all things is, “they shall come and shall see my glory” (vs. 18) and that “all flesh shall come to worship before me” (vs. 23).  This is not an isolated bullet point, but the truth that permeates this entire passage.

The second thing we notice here is the mission of God’s people.  In verse 19 we read that God will “send survivors to the nations” who will “declare my glory among the nations. And they shall bring all your brothers from all the nations, as an offering to the Lord…” As Peter Gentry says, “This text in Isaiah comes close to the Great Commission in Matthew 28.”  Motyer says this “is the clearest Old Testament statement of the theme of missionary outreach.”  Hundreds of years before the Great Commission, God had already expressed to Isaiah a plan to send us out to the nations as His Ambassadors (2 Corinthians) who would bring back converts to the Lord – literally turning people toward the Lord in repentance in order to bring Him glory.

He does this by setting “a sign among them.”  This sign is likely either meant to be the cross of Christ (Motyer, Gentry), the gospel of Christ, or the Spirit of Christ (Calvin), which indwells all believers. This work, this mission of bringing people back to the Lord will be our “grain offering” to the Lord (vs. 20).  What is likely in mind is the grain offering or the offering of “first fruits” (Motyer), which is appropriate because as James says, “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (James 1:18 ESV – see also Rom. 8:23).

In fact Paul says in Romans 12, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom. 12:1).  So we see why we were created, and now we see the purpose of our mission as well – to spread the good news of the Gospel to people all over the world in order to bring glory to God.  This is our spiritual act of worship, to obey the Lord in the spreading of His glorious message.

The third thing we see is that the scope of the mission is worldwide.  Remember the context of when God is speaking to Isaiah – this is 700+ years prior to the birth of Christ. Going to reach the nations with the message of God’s kingdom wasn’t exactly on the minds of the Jews right now.  If I had to guess, I’d say they were most concerned about fending off the Assyrians from invasion.

This isn’t because the Jews were unaware of the scope of God’s redemptive plan, but rather they simply had forgotten it, or refused to believe it. As Motyer says, “they (the Jews) knew that the promise that was first their unique privilege was destined to be the privilege of all the earth.”Here are two places in the Pentetech where God’s plans for the nations were mentioned:

  • First in Numbers 14:21 God is speaking through Moses and talking about judgement the Jews will receive for disobedience, and almost as a “throw away” line He mentions that one day the entire earth will be “filled with (His) glory!”  That “glory” comes first in the person of Christ, second in the spreading of His gospel, and finally in the consummation of His kingdom.
  • Secondly, God had promised Abraham in Genesis 22:17-18 that He would bless the nations through His seed. “I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”  There is a clear tie-in with vs. 20 “your brothers from all the nations” and vs. 22 “your offspring.”  This is a clear reference to the spiritual seed of Abraham – that’s you and me!

Now as we continue to see the worldwide scope of this glory-spreading that we do, we read in verse 19 of a list of cities.  The list is indicative of the worldwide nature of the mission, and the fact that nothing will block the message from achieving its end.  As Alec Motyer says, “The place-names are intended to be impressionistic rather than literal, creating a sense of world outreach.” All the nations will receive this message (vs. 19) and it will cross all bounds of communication, technology, travel method, or means (vs. 20).  As Motyer says, “No distance or difficulty will stand in the way of bringing the brother’s home; every transport will be put under contribution.”

So this plan is expansive in scope, and its blessing will initially be carried to the nations by us, the church, His chosen people who are spreading the message of the gospel of peace.  As John Calvin rightly says of this passage, “The time when he (Abraham) became ‘the father of many nations’ was when God adopted the Gentiles, and joined them to himself by a covenant, that they might follow the faith of Abraham. And thus we see the reason why the Prophet (Isaiah) gives the name of ‘brethren’ of the Jews to us, who formerly were aliens from the Church of God.”

This is clearly articulated by John in his gospel when explaining the prediction of Caiaphas regarding Jesus, “He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad” (John 11:51-52).

But Isaiah takes it a step further!  Not only will the Gentiles be adopted into the family of God as “brothers”, but in vs. 21 we read that God will take some of them for priests and Levites!  How sacrilegious would this have been to Isaiah’s audience!  And this group of Levites and priests are those saved by the blood of the lamb.  Listen to what Peter says

“But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy” (1 Peter 2:9-10).

That is your mission to “proclaim the excellencies” of God. Truly “Now Israel as a royal priesthood includes Gentiles; the context puts an emphasis on honor, privilege, absorbing the riches of the nations, and nearness to Yahweh” (Gentry).

The fourth thing we note here is justice and righteousness of God.  God’s reign is like God’s plan for blessing – they both extend to more than simply Jews.  God is the sovereign ruler of all nations and people, and at the consummation of our Lord’s kingdom He will judge every nation and every person ever born on this planet.  He has the right to judge every man and every woman because He is the Creator, but more than that, He judges in perfect righteousness because of His omniscience. 

This is what is assumed by verse 18 when He states, “I know their works and their thoughts, and the time is coming to gather all nations and tongues.”  This verse follows a statement in verse 17, which describes what Jesus would later call “the tares” in the church – the pretenders. Jesus promised that all things that are hidden would eventually be brought into the light (Luke 8:17), and that includes those who “sanctify and purify themselves” (vs. 17) and spend their days in the church, while their hearts are far from God. Here He declares, they “shall come to an end together.”

John Oswalt rightly says, “Those who are depending on mechanical rituals and physical membership in the elect people are not the servants of God about whom Isaiah spoke so eloquently in chapters 41-46. They are nothing more than the rebels who were described with equal eloquence in chapter 1. It is those who gladly keep God’s covenant, whether they be Jews or Gentiles, who are God’s true servants.”

We do not do the judging – we do the worship (vs. 18, vs. 23).  God is the One who does the judging. God is able to judge all men (vs. 24) because He can rightly and righteously judge based on His omniscience.  Calvin says, “The Lord here testifies that he sees and observes their works, and that one day he will actually manifest that none can be concealed from his eyes.” Not only is He omniscient, but because He is perfectly holy, he will rightly judge according to his own character.  The warning is that “there is a cemetery beside the city (of Jerusalem)” (Moyter).  The hope of the gospel message (vs. 19-20) resides alongside the absolute reality of eternal punishment for those who reject this message (vs. 24).

Finally, God will finish the work He began.  Upon this great consummation He will reveal to us His glory (vs. 18) – a glory mediated now through the person of Jesus and His gospel of peace (John 1:14) will one day be manifested for all to see.

We read here that upon His return He will renew the heavens and the earth (vs. 22) – a completely new creation which He began inside you and will consummate physically throughout the entire earth when He comes back.

How do we know He will do this?  Well, as Peter Gentry says, “His name and his offspring are preserved because now God has joined Jews and non-Jews into one family. The new world involves two things: a new place and a new people. Verse 22 shows that both of these are certain because they are in God’s mind; he can actually see them before him.”  His promises are sealed by the trueness of His own character – He sees it, He knows it, therefore it’s a done deal.

Oswalt brilliantly sums up:

God has re-created his world, and sin can never stain it again. The tragedies of the old world, which called into question the very faithfulness of God, are gone. God had promised to Abraham a name and seed, children, but the sin of Israel and the rapacity of the world rulers made it seem as if even God could not keep his promises. Nonetheless, God is greater that human sin and human pride and is able to keep his promises. The old heavens and earth had been called to witness the justice of God in punishing his people (1:2); they had also been called to burst into song over the redemption of those people made possible by the work of the Servant (44:23; 49:13). Now the eternity of the new heavens and earth stands as a testimony to the eternity of God’s promises.

So Jesus is the light to which men are drawn or repulsed in blindness (John 3:19-21), and His gospel message is a glorious message that either blinds or softens.  As Matt Chandler says, “The gospel is such power that it necessitates reaction…The heart of the hearer of the gospel must move, either toward Christ or away from him” (The Explicit Gospel).

Paul tells us, “In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:4).  This is the message that is going out to all the nations. But this message, this glory, which is going out to all the nations right now, will be most fully revealed upon the consummation of the kingdom when Christ returns, for as John says, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2).

In conclusion, we ought to be encouraged and awed by God’s plan for us and by the scope of His plan for human history, for it far outstrips our own perspective.  Yet the role we as Christians play is enormously important. We are chosen people, priests to God, and are sent on a mission to proclaim the “excellencies” of Him who called us out of darkness and into His marvelous light – a light that will one day cover all creation (Num. 14) and transform us into the likeness of His beloved Son (2 Cor. 3:18).  Until that time, we have a “missionary obligation” as a church: “to create a magnetic community” (Motyer) that reflects that glory of Christ and turns people toward the glory of God, and shares a saving message of the hope of the gospel (Motyer), without which those who reject it will perish in eternal fire and torment (vs. 24).

This passage makes clear the linear nature of history to which all things are driving; the urgency of our mission could not be more apparent.

 

Study Notes 7-7-13: Following Christ

Today’s passage takes us from the 26th verse of John 12 through verse 30, although we didn’t get much time this morning to discuss verses 29 and 30 and will do so next week.

This week we will be meditating on verse 26, and asking ourselves questions about the verse and asking God to help give us insight into its meaning. How, for instance, does it speak to our need to obey Christ? What does it tell us about where Christ is? What does it remind us of in terms of Christ’s own character? What does it really look like in my life to “follow” after Christ? And, perhaps, we ought to ask ourselves “where is Christ that I should follow Him to?”

John 12:26-30

12:26 If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

The Cost of Discipleship

When Christ says that those who serve him must also follow him, we can see plainly enough in the context of this passage, and the view to the cross he had, that this is a call for us to take up our cross. This conclusion is simple based on the fact that “where” He is can plainly be seen as suffering and death. Although there can also be a secondary meaning which I will explore in a minute.

The idea that we would be called by Christ to follow Him even to death had been enumerated at other times in Jesus’ ministry. For example Matthew 16:24-26 says explicitly, and ties well in with what Christ says in John 12:25:

Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

What Jesus is saying here and in the John passage, is that we must obey His Word even if it doing so comes with difficulty. Obedience is not without cost. The life of a Christian is not promised to be easy. For one, we are constantly being put to the test, and molded by our Father into the likeness of His Son. This is a grand, albeit painful process. For two, we are identified with Jesus, which in this world can mean anything from snarky comments to the death sentence.

But what is wonderful about what Jesus is saying here is that the there is a real, tangible benefit to all of this difficulty – not only life itself, eternal life – but also honor from the father.

The Reward for Following Christ is Christ Himself

And so, that leads me to explore the flip side, if you will, of what it means to be with Christ where He is, because in a very real sense the verse above shows us that the reward of God’s people is God Himself. It says, “and where I am, there will my servant be also” and this, to me, seems to indicate that Christ Himself and His presence with us will be a great portion of our reward. For we follow Christ not only into the battlements of war here on earth, but also into the blessedness of heaven to come.

In his book ‘Holiness’ J.C. Ryle explains that our striving toward holiness on this earth is as much to please God here on earth, as it is to prepare us to enjoy heaven.  For heaven will be a holy place, and for those who imagine heaven as otherwise are quite mistaken.

“What could an unsanctified man do in Heaven, if by any chance he got there? No man can possibly be happy in a place where he is not in his element, and where all around him is not congenial to his tastes, habits, and character.” – J.C. Ryle

In his short discipleship book ‘In Our Joy’ John Piper talks about this, and its worth quoting him on this extensively due to the impact his own thinking has had on mine, and millions of others in this area:

Jesus bases our present joy explicitly on the hope for great reward. “Rejoice in that day, and leap for joy, for behold, your reward is great in heaven” (Luke 6:23). He does not define the reward. But in the whole context of his life and message, the essential reward is fellowship with Jesus himself and with God the Father through him (John 17:3, 24).

There are several pointers to this understanding. For example, Jesus says to his disciples just before his death, “You have sorrow now, but I will see you again and your hearts will rejoice, and no one will take your joy from you” (John 16:22). The indomitable joy that Jesus promises is based on his own presence: “I will see you again.” Similarly Jesus says, “These things I have spoken to you, that my joy may be in you, and that your joy may be full” (John 15:11). This fullness of joy is mentioned by John the Baptist, and he bases it on the presence of Jesus, comparing Jesus to a bridegroom and himself to his friend: “The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete” (John 3:29) John’s “complete” joy is based on the presence of Jesus.

Therefore, I conclude that the essence of the reward that we count on to complete our joy is the fullness of the presence of Jesus experienced in the age to come. The reason that we can rejoice now is not only that we taste that future fellowship in hope, but also that Jesus is with us now by his Spirit. He promised us, as he left to return to the Father, “I will not leave you as orphans; I will come to you” (John 14:18). “I am with you always, to the end of the age” (Matt. 28:20). He said that the Spirit of truth would come and make Jesus gloriously real to us even though he is physically absent. “When the Spirit of truth comes, he will . . . glorify me, for he will take what is mine and declare it to you” (John 16:13-14). Therefore, even though we can’t see Jesus now, we hope in him with great joy, and he sustains that joy by his continual presence.

Honor from the Father

There seems to be a second part of this reward, which Jesus says is “honor” from the Father. It would be really easy to simply pass by this and not really think much about it, but I think we’d do well to linger here just a bit, if only to marvel at the revelation we’ve been given.

I honestly can only make a few educated guesses as to what “honor” from God might look like, but I know that in relative contrast to being honored by men, it must evoke awe from the honoree!  What I’m saying here is that so often we love the praise of other men – I know that I enjoy a good “attaboy!” from friends or colleagues. In fact I think we often seek the praise of men to the detriment of what God would have us do.

Many times in the past I have been convicted about how often I relish the praise of men, and each time my mind turns to this weakness, the third stanza of ‘Be Thou My Vision’ often brings me to my knees. The words are as follows:

Riches I heed not, nor man’s empty praise,

Thou mine Inheritance, now and always:

Thou and Thou only, first in my heart,

High King of Heaven, my Treasure Thou art.

Notice how man’s empty praise is here contrasted with God being our inheritance. Samuel Rutherford once said, “His well done is worth a shipful of good-days and earthly honours.”

I would ask you to examine yourselves and see if this is your mindset.  Can you agree with the hymnist and with Rutherford? Can you truly say that your reward is an imperishable one?  And if so, is your mindset such that the praise you receive on earth is not worthy to be compared to the glory to be revealed to us?

12:27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour.

Troubled in Soul

His human psyche must have been overwhelmed by the painful thought of that death. Why? Because He knew what pain was. He had spent the last 33 years on this earth and knew physical and emotional pain.

But more than that, He knows that what He values most is about to be ripped away from Him –His communion with the Father. During His time on the cross Jesus will suffer something He has never faced – separation from His Father. When the Father turns His back on the Son, the Son in agony cries out “why have you forsaken me!?”  The anguish that the Son goes through at this moment is pure Hell.

The word “troubled” here is significant. Carson says, “The verb is a strong one, and signifies revulsion, horror, anxiety, agitation.

I do not suppose to know whether Jesus truly knew in His humanity that this would happen as it did, but I do not doubt for a moment that Jesus understood the ramifications of what He was undertaking. And this is why John records for us Jesus’ words and we must ponder them carefully if we’re to understand the sacrifice and the depth of pain that our Savior endured on our account.

Not My Will, But Thy Will be Done

Now, as to the latter part of the verse, and whether Jesus is asking a true question, or actually praying a prayer (Carson), I do not know entirely and am not wholly convinced of Carson’s argument that this is not a question in the true sense, but rather a prayer asking for deliverance as in the Garden of Gethsemane.  Nevertheless, because of the fact that Jesus was in constant communion with the Father, and was filled with the Holy Spirit, He knew His purpose, and He knew it wasn’t going to be a pleasant end. You can see the human and the divine nature here so clearly. He is troubled in the weakness of His flesh. His souls is shaken. He is probably greatly afflicted with intense emotion and perhaps anxiety of a kind that shakes you to the core. Yet, at the same time, He knows what He has to do. He says, “And what shall I say?” It is as if we are witnessing here an internal discussion, almost as if Jesus is thinking out loud and we see the back and forth.  Carson aptly quotes Bengel, “The horror of death, and the ardour of His obedience, were meeting together.”

Note that in His flesh He acknowledges the painful proposition ahead, but then He answers it by saying that will not pray something that He knows is outside of God’s will.  As Carson remarks, “This request is nothing other than an articulation of the principle that has controlled his life and ministry. The servant who does not stoop to his own will, but who performs the will of the one who sent him – even to death on a cross – is the one who glorified God.”

More than Restraint

So Christ restrains Himself from asking something of God that He knows will displease Him and run counter to the purpose for which He came to this earth. But it is more than simply restraint, as Carson argues, it is an active passionate obedience.  Carson says, “But the focus of the prayer transcends mere acquiescence; it betrays acquiescence that is subsumed under the passionate desire to bring glory to God, in much the same way that the petition ‘hallowed be your name’ in the Lord’s model prayer presupposes the active obedience of the one who is praying.”

As we have looked closely at this, it has humbled me greatly. I think of how often I have thought that merely acquiescing to the Lord’s will or my life’s circumstances was pleasing to God.  As if my formalist obedience was a sacrifice of some great magnitude. But Christ here shows us something more. He didn’t go to sulking to the cross with a drooping head. Christ does not model stoicism or begrudging obedience, rather He models for us a passion for God’s glory that completely subsumed His mind.  Like the angels of Zechariah 3 were consumed with glorifying God through the dressing of the high priest, so we too much be like Christ and His angelic creations and be completely subsumed with the thought: how can I glorify God in every action, every thought, every breathe I take?

So often we think the least common denominator will please God, we think of how much we can get away with and how far we can stretch His law and His patience, when we ought to be thinking, “Is this reflective of holiness? Or: Does this please God?”  In his book ‘The Hole in our Holiness’ Kevin DeYoung points out that this is a frequent mistake we make – especially seen in our dating/pre-marital relationships.  We think about our physical interaction with our fiancé and ask the question “how far is too far?”  When we ought to be asking, “How can we best tailor our actions toward holiness and righteousness?” Or, “Is this pleasing to God?”

Let us also seek to do more than simply curb the sinful impulses of our nature, or bow begrudgingly under the rule of God’s law; let us seek to develop holiness in our character, mind, and actions. Let us always be seeking to please God – for if we love Him, we will certainly seek to please Him!

12:28-30 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” Jesus answered, “This voice has come for your sake, not mine.

The fact that Jesus had his prayer answered so quickly by an audible voice from heaven may not stun us, the reader, living 2000 years later and reading this in black and white type. But to those around him it must have been a shocking, and even scary site to behold. The fact that some in the crowd thought it was an angel that spoke, while others thought that it was simply thunder, has not been fully understood by several theologians except to say that some seemed to be more discerning than others that there was an audible voice of some kind, though they misinterpreted its author as an angel. Though it didn’t seem as though any of them really understood what was said from the way the text is laid out, so Christ must have told them the thing after the fact (Carson).

Taking Measure of Our Desires

Now Jesus ends His prayer showcasing His strongest desire: that God’s name would be glorified. I think its fair to say that very often our strongest desires bubble up in our prayers. We secretly let God know what it is that we want most in the world. Some of these things are very noble and good things.  But I think of the times I have prayed to God, and I can hardly recall very many instances wherein I truly desired for God’s name to be magnified and glorified in the way that I imagine Jesus desired it to be. To hear Jesus pray is so humbling – it’s a heart check for us.  Hearing Him pray ought to cause us to ask ourselves this: what are our greatest desires?

I am reminded of Psalm 37:4-6:

Delight yourself in the LORD,

and he will give you the desires of your heart.

Commit your way to the LORD;

trust in him, and he will act.

He will bring forth your righteousness as the light,

and your justice as the noonday

How is He Glorified?

If one cross references the last time such an instance had occurred in the life of Jesus one would think immediately of two instances, the baptism of Jesus and the Mount of Transfiguration. In both of these two other scenes Jesus had been in the midst of several people when a voice had come booming from the heavens.  What is the purpose of these events? I believe it is to attest to the deity of Christ and to point us to the event of the cross, which would be the one place where Christ is most glorified.

John MacArthur explains why:

God receives glory when His attributes are manifested, and nowhere was His magnanimous love for helpless sinners, His holy wrath against sin, His perfect justice, His redeeming grace, his forgiving mercy, or His infinite wisdom more clearly seen than in the substitutionary, propitiatory death of His Son.

For Your Sake

Finally, look at verse 30 and we’ll see that Jesus has directed us to turn our attention to the fact that the voice was not for his sake primarily, but rather for “your sake.”

As I mentioned above, all of these supernatural events were happening in the life of Jesus as a way to point us toward the realization of who Jesus is.  You have to ask the question: who is this man, and what is He all about?

What makes me shudder is to see that a voice literally spoke from heavens attesting that this Jesus is who He says He is, and yet there are still people who remain in their unbelief. The old joke of people not believing a thing even if it was “written in the sky” comes to mind. I don’t know how you can get much more plain than this. This man Jesus had done super human miracle after miracle from healing people, to casting out demons, to walking on water and calming a sea. He seems to know their thoughts and their hearts, and their pasts (John 1:48-49; 4:16-19), and now, to top it all, he is the subject (for a third time) of a literal voice addressing Him from heaven.  At this point, you continue in your unbelief at your own peril.