Comments on the Analogies between Adam and His Descendants and Christ and His Father

            One would draw the reader’s attention to the following facts:-

(1) (a) As to mankind we have the statement in Genesis 5:1/2 “God created man... Male and female created he them... and called their name Adam, in the day when they were created.” Paul refers to this when he wrote: “The first man Adam became a living soul” (1 Corinthians 15:45). Now I am a man, but I am not Adam but rather one of his descendents. We can thus say that Adam was a man and that I am also am a man without saying that I am Adam.

(1) (b) However, Adam was “of God” (Luke 3:38) and therefore it can be said that all of us are “children of the Most High” (Psalm 82:6). Being God’s children we are gods as it says in the verse just quoted. So in the same way that it can be said of Adam that he was a man, we can similarly say that he was a god. We being his descendents can also be said to be gods, though not God in the sense of being over all (Ephesians 4:6). Put simply, we are his offspring as Paul says in Acts 17:28. Malachi 2:10 is in accord with this. This, I believe, is something of vital importance, because being a god involves that just as I am not merely a puppet of my natural father, so I am not a puppet of God. If we were just a creation of God, as is an animal and no more, God could not judge us without effectively judging Himself. However, we are responsible individuals and consequently amenable to God’s judgment.

(2) (a) Christ was a man (John 8:40) and as to all his physical and mental faculties was essentially no different from us. He came of woman as we do (Galatians 4:4). However, He was as to his nature far different from us because in him sin was not (1 John 3:5). Rather, He was full of grace and truth (John 1:14). He was good and did good as was said of God (Psalm 119:68). This was so because He was the second man, out of heaven (1 Corinthians 15:47). He was another order of man as Paul says effectively (1 Corinthians 15:48). He had the nature of God absolutely. Paul effectively says it in Colossians 1:19 by writing: “In him all the fullness [of the Godhead] was pleased to dwell” John says the Word was God (John 1:1).

(2) (b) In John 10:33 the Jews accused Christ of making Himself God. However, Christ effectively rebutted their charge by pointing out that if those to whom the word of God came were called gods (see (1) (b) above) it was not unreasonable for Him to say that He was the Son of God. Those to whom the word of God came were gods because they were children of the Most High. However, Christ had greater credentials than they because He was sanctified and sent into the world. He was sanctified at his baptism because it was then that the Holy Spirit came upon Him so that he was able to work miracles (Acts 10:38). It was then that He was sent into the world as later he gave power to his disciples and sent them into the world (John 20:21/22). Christ never said of Himself that He was God, but that he was the Son of God (John 10:36). This involved that He was a person distinct from God, as we are distinct from our natural fathers and obviously distinct from God Himself. All this was essential if Christ was to make atonement. He had to be a lamb without blemish and without spot (1 Peter 1:19) and also personally distinct from God to whom He offered Himself (Hebrews 9:14; Ephesians 5:2). God offering Himself to God would have been no offering. The confusion that has arisen in Christendom as to the person of Christ is due to the mixing up of God’s nature, which Christ had absolutely so that He was the image of God (Colossians 1:15), and God’s attributes such as supremacy, universal presence and all-knowingness. The foregoing are attributed to the Father (Ephesians 4:6; Matthew 10:29/30), though God has given such things to Christ as we learn from Philippians 2:9, Ephesians 4:10 and Revelation1:1. Note that in John 10: 29 Christ says that his Father is greater than all and this statement should not be watered down to make Scripture agree with the creeds of the Church of Rome. Christ’s statement that He and the Father are one should be understood in the light of similar statements in John 17:21 and 1 Corinthians 3:8.

            Sometimes it is said effectively that when Christ says that his Father is greater than Himself (John 14:28) He is just speaking of an arrangement, called the ‘Economy of Grace’ for the working out of the purposes of the Triune God. However, this effectively treats Divine Persons as acting parts, something that makes Christ a hypocrite when He says what He does in John 14:28. Hypocrite means “acting, playing a part” (Chambers Dictionary).


November 2013