The one in whom all things “hold together” (συνέστηκεν, Col 1:17)
Became flesh (σὰρξ ἐγένετο, Jn 1:14).
The eternal acted in time.
This validated the importance of the temporal, without transforming the eternal *into* the temporal, or thereby limiting it.
Human language is necessarily temporal in nature, as is our thought process.
Because of this, the temptation of our creatureliness is to transfer our *limitation* to the divine, rather than seeking the divine solution to our limitedness. If God had not condescended to communicate to us in our finitude, we could only rise as high as our best minds can take us.
But the divine revelation, which is settled in heaven, has been revealed to us in time (Ps 119:89).
By submission to, obedience to, and meditation upon, that divine word, we can, by taking its *entire* revelation together (not merely in parts), go beyond our temporally limited thoughts to grasp, as best we can, the God who has created all things.
This causes us to seek consistency and harmony not on a shallow, simple, man-pleasing surface level, but at the depths of Scripture, where grand themes and truths are woven together into an intricate fabric of divine truth. We can then at least begin to grasp the sweep of the description of our God as “the all things working One” (τοῦ τὰ πάντα ἐνεργοῦντος) which lies beneath (as a foundation) and above (as an ordering principle) all that the Logos does when He invades time itself.
The more man comes to know of this vast creation about us, the greater will be the temptation, seen in secular humanism, to consider man insignificant, and life on this planet a wild, but empty cosmic accident.
But in the Theanthropos, the God-Man, comes divine balance.
Only in Him does the vast eternal come into proper relationship with the temporal and created. Outside of Him, all dissolves into chaos, disorder, and emptiness. Even in the grand reality of purpose and thought, it is true: