Correspondences

If ‘Adam’ means both man the individual (the one) and mankind the race (the many) implying that the individual recapitulates and encapsulates the race, the correspondence must be borne out in Scripture. The following is a brief attempt to trace this correspondence.

1. Far from being created full-grown in one literal day as literalistic fundamentalists would have us believe, Adam must have been created by God the Father as seed (cf. Ps.139:15f.; 1 Pet. 1:23) in mother earth (Gen. 2:7). If this is not so, he could not have been a type of the one who was to come (Rom. 5:14) whose mother we know was fertilized by God (cf. Luke 3:38).

The second Adam as incarnate (Jesus) was created (Heb. 10:5b) in the earth (Eph. 4:9) through his mother and it was from there that to all intents and purposes he also began his earthly pilgrimage. To express the matter alternatively, he was born of woman (Gal. 4:4, cf. Job 31:15; Jer. 1:5) who as flesh symbolized the earth (dust, cf. Gen. 1:24-30; 3:20). As God’s Spirit hovered creatively over the waters in Genesis 1:2 so he overshadowed the Virgin Mary’s womb in Luke 1:35.

(It is worth noting that in Scripture women like Jephthah’s daughter, Jud.11:37, and Tamar, 2 Sam. 13:20, who do not have a husband are desolate, Isa. 54:1; Gal.4:27, like land that is not sown, Jer. 2:2.)

2. As seed Adam was transferred by God from the earth to the Garden of Eden (Gen. 2:8,15) to gestate, mature and to procreate transgenerationally.

Since procreation mirrors, imitates or recapitulates creation (cf. Rom. 8:18-25 and 2 Cor. 4:7-5:10), we can infer that man as the glory of God (1 Cor. 11:7) transfers his seed to his wife’s womb, which symbolizes the Garden of Eden, to gestate, mature and so to procreate. Jesus says that God continues to work (John 5:17) despite having finished what he originally began at creation (Gen. 2:1-3). In procreation, he builds on and extends this initial creative work, as Bible characters are well aware (Gen. 30:2; Job 31:15; Isa. 44:2; 49:1,5).

The correspondence or parallelism between God and man is brought out in Isaiah 45:9-10. Just as God created originally but did not repeat his action (cf. Gen. 2:1f.), so man procreates transgenerationally in accordance with the divine purpose (Gen. 1:28; 9:1,7; Mt. 19:5f.).

3. Since Adam derived from the earth, Eve who was created from his side (Gen. 2:23) was also earthy (clay/dust/grass/flesh, Ps. 78:39; 103:14; 1 Pet. 1:23). According to Scripture, as Adam was created first (1 Tim. 2:13), so we begin in our father’s loins (Heb. 7:10) and gestate in our mother’s wombs (cf. 1 Cor. 11:8-12). Thus Eve, who symbolizes the earth which was originally created and fertilized by God, is fertilized by Adam (cf. 1 Cor. 11:7b) and is hence the mother of all living (Gen. 3:20).

4. God, like Abraham at a later date, is our Father in two senses. First, he creates us physically ‘by hand’ (Job 10:8f.; Ps. 119:73; Isa. 64:8) and all human beings are by nature his physical offspring (Acts 17:28). Second, he re-creates us spiritually or ‘not by hand’ (John 1:13; 3:6, cf. 1 Pet. 1:23; 1 John 3:9) to prepare us for his heavenly kingdom (1 Cor. 15:50; 2 Cor. 5:1).

5. It is clear that though physically adult while he was still in the Garden of Eden (the womb of the race) Adam was mentally and spiritually like a baby emerging from total ignorance of (the) law and without knowledge of good and evil (Gen. 2:17; 3:5,22, cf. Dt. 1:39). It was not until he had like a child transgressed the one commandment (cf. Dt. 4:9b; Ps. 78:5-8; Prov. 1:8; 4:1-9; 6:20, etc.), which promised eternal life if he kept it (Gen. 2:17; Lev. 18:5, etc.) and death if he did not, that he was cast out of the Garden and sent into the harsher world outside. Once there, there was no more going back for Adam (Gen. 3:22-24) than there was for Nicodemus (John 3:4).

Babies as we know them are physically immature or imperfect. In the womb they remain totally ignorant (Rom. 9:11) and without the law they can be neither sinful nor righteous (Rom. 4:15; 6:16, etc.). Furthermore, they do not encounter the problem of exercising dominion over the outside world until after birth and weaning. Thus Paul, whose experience recapitulated, first, that of Eve (Rom. 7:11) then that of Adam (Rom. 7:13-25), says that he had ‘life’ until he broke the commandment and ‘died’. This meant that he who was born naturally mortal and corruptible (Rom. 1:23; 6:12; 2 Cor. 4:11) had failed to gain the eternal life which the commandment promised if it was kept (Rom. 7:9f.). (See my Interpreting Romans 7) As a consequence, like Adam, he was headed for certain death and corruption in the ground from which he was taken. In light of this, he needed rescue from his body of death by Jesus Christ as a matter of urgency and necessity (Rom. 7:25). The same holds true with regard to all who are sinners like him. (See my Two ‘Natural’ Necessities)

6. Knowing that they have broken the commandment, Adam and Eve sense their guilt and lack of excuse (cf. Rom. 1:20f.). So though still in Eden they sew fig-leaves together to hide their shame (Gen. 3:7). A little later we read that as physical adults they are clothed by God in skins (Gen. 3:21) apparently to prepare them for combating the rigours of life outside of the Garden of Eden after their expulsion from it (cf. the ‘womb’). Correspondingly, Jesus as a baby who was born of woman was wrapped in swaddling cloths (Luke 2:7).

7. With the failure of Adam, with whom God had not made a covenant but to whom he had simply given a command, followed a period of rampant sin in his immediate adult successors. They behaved like babies, who are unprofitable flesh (John 6:63, cf. Rom. 7:18a; 8:8) in the process of being weaned, and failed to produce appropriate spiritual fruit. So they were destroyed by the flood (Gen. 6:11-13, cf. Heb. 6:7f.). Here, we must distinguish between real babies (cf. 1 Cor. 13:11; Eph. 4:13-16) and adults who act like babies but refuse to grow up and act responsibly (cf. Jer. 9:25f.; 1 Cor. 3:1-3; Heb. 5:11-6:8). These immediate descendants of Adam though individually adult acted like animals (Gen. 6:5-13; 2 Pet. 2:5), and proved spiritually fruitless (Jude 12). As they were destroyed by the flood, so their fleshly successors will be by fire at the end of the age (2 Pet. 2:12-22; 3:5-12, cf. Luke 17:26-30; Heb. 6:7f.; Jude). Of course, Jesus who was a genuine baby needed like Noah to have his body cleansed from his infantile filth as he began conscious life under the covenant with Noah (1 Pet. 3:21).

8. Under Noah began the rational and responsible heathen period of the history of mankind. It re-enacted the deception of Eve in the worship of false gods and capitulation to the sins of the flesh (Gen. 3:1-6; Rom 1:24ff.). Otherwise expressed, fleshly heathenism with its limited revelation bred large scale idolatry and immorality. Clearly God did not intend that this heathenism which characterizes childhood should be permanent, so during Noah’s covenant dispensation he interposed the call of Abraham to whom promises of world blessing were made (Gen. 12,15,17). These were eventually to be realized in Jesus (Gal. 3:8,14,29).

9. If heathenism reflected Eve who was uncircumcised, Israel reflected Adam who had received the commandment directly from God in Eden. Thus Israel was circumcised shortly after birth on the eighth day in preparation for life under the law at a later date. Jesus like all Jewish boys was too. This was followed by the heathen bondage of the children of Israel in Egypt where they worshipped false gods (Jos. 24:14f.), the exodus and release from childhood with a view to adolescence under the law of Moses delivered at Sinai. For Jesus this meant recapitulating Israel’s heathen experience if not its sin (Mt. 2:15, cf. Gal 4:1-3). After this ensued his bar mitzvah at age 13 which made him a son of the commandment and under personal obligation is keep the entire law.

10. Adam (mankind) as epitomized in Israel failed to keep the law (Ps. 106:6, etc.) and hence to gain eternal life (Gen. 2:17; Lev. 18:5). But Jesus as the True Vine having recapitulated Israel’s experience in Egypt (Mt. 2:15, cf. Ps. 80:8; Isa. 5:1-7), kept the law, was baptized and gained life, that is, was as man born again from above. Thus endowed with the Spirit, he went on to redeem Israel by his blood and enable all under law who trusted in him to receive adoption as sons (Gal. 4:4f.). Just as the Spirit had fallen on Jesus himself after he had kept the law and gained the righteousness which was the precondition of eternal life promised to Adam in Eden, so the Spirit later fell on all who put their trust in Jesus and so gained righteousness by faith (cf. Gal. 4:6). Consequently, all who acknowledge Christ as Saviour are no longer slaves but sons and heirs of God into the bargain (Gal. 4:7).

Prior to developing moral consciousness and self-awareness, Adam, like a baby, including Jesus, did not know:
(a) the law/commandment and hence good and evil (Gen. 2:17; 3:5,22, cf. Dt. 1:39; Isa. 7:15f.; Rom.9:11);
(b) that he was naked (cf. Gen. 3:11);
(c) significant pain (3:16f., cf. animals). This suggests that increasing pain and growing moral self-awareness are concurrent in all children and not directly related to sin as such. A sense of sin occurs only because we have knowingly broken the commandment. The idea that unself-conscious babies and animals suffer as self-conscious and morally aware adult humans do reflects anthropomorphism. (See further my Creation and / or Evolution)

It was only after Adam had transgressed that he sought to cover his guilt and hide his shame by sewing fig leaves together (Gen. 3:7). By contrast, God himself provided him with skins (Gen. 3:21) apparently in preparation for combating the rigours of life outside of Eden which like a womb had provided all he needed. Jesus, of course, as a genuine baby born of woman was, like all babies who do not know the law (Rom. 4:15), sinless (Dt. 1:39). Nonetheless, since he was outside the womb, he was wrapped in swaddling cloths.

(It should be noted here that if this is so, animal death which must have taken place in order to provide the skins, is unrelated to sin. It was in fact an act of provision and grace by God for man outside the womb (Garden of Eden). Later of course animal sacrifice is used in atonement for sins. Even this shows that animal death as such is unrelated to sin, first, because it is ineffective (Heb. 7:27, etc.), and second, because if it was sinful, then its use would be like setting a thief to catch a thief or using sin to combat sin. Evil is only overcome by good. That animal death in itself is morally insignificant is demonstrated (a) by nature, which is red in tooth and claw (Ps. 104:21, etc.), and (b) by the legitimate exploitation of animals for food by humans.)

Note

Clarification of aspects of the above may be gained by reading my Did God Make a Covenant with Creation?, The Correspondence Between Romans 8:12-25 and 2 Corinthians 4:7-5:10Death Before Genesis 3, Animal Rights, etc.

Imitation

IMITATION
Some years ago I skimmed rapidly through the Bible and produced a substantial list of references to imitation,  following and walking, and so forth, in a very short time.
Imitation in the OT
Even a cursory examination will reveal that imitation is a prime feature of the OT. In Leviticus 11:44f. and 19:2, for example, we are told to be holy as God is holy. This admonition is repeated in the NT (1 Pet. 1:15f.). Having come out of heathen Egypt where they had been involved in the worship of false gods (cf. Jos. 24:2,14,23), the children of Israel had a constant tendency to relapse and were warned not to imitate the nations   (Lev. 18:3,24, cf. 2 K. 16:3). However, the Israelites proved to be inveterate sinners (1 Sam. 8:8; Ps. 106:6; Jer. 3:25) and were prompted in part by the desire to be like the nations to appoint a king (1 Sam. 8:5,20, Saul). On account of their sin they were frequently punished (Isa. 63:10). Like the Canaanites before them, they were eventually cast out of the Promised Land and sent into exile on account of their sin (see espec. Jeremiah).
Imitation in the NT
In the NT the imitation of Christ is part of the fabric of the gospel, yet this is frequently forgotten except perhaps on the moral level (1 Pet. 2:21, cf. Rom. 8:29; 2 Cor. 3:18). While Jesus tells us to be perfect as our heavenly Father is perfect (Mt. 5:48, cf. 19:21), Paul urges us to imitate God (Eph. 5:1), Christ (Eph. 5:2) and even himself (1 Cor. 4:16; 1 Thes. 1:6).  John reminds his readers that their goal is to be like God and that all who have hope in him must purify themselves just as he is pure (1 John 3:2f.). Thus he counsels us to imitate good and not evil (3 John 11). To all intents and purposes Jesus does the same when he accuses the Jews as the physical descendants of Abraham of imitating the devil rather than Abraham himself in John 8:39-59.
The evidence for imitation is extensive, but my point has been made.
Imitation of the Fathers
The children of Israel were specifically warned not to imitate the behaviour of their errant fathers as texts like 2 Chronicles 30:7f., Jeremiah 7:25f., Ezekiel 20:18, Zechariah 1:4 and Acts 7:51-53 indicate. In the NT pagan converts are reminded that they have been ransomed from the futile ways inherited from their forefathers (1 Pet. 1:18, cf. Eph. 4:17). Clearly the implication is that they were not to return to them. Going back rather than forward is always regarded as being reprehensible in the Bible (cf. Jer. 7:24, and see further my No Going Back at www.kenstothard.com /). In light of this, it is somewhat surprising to read Article 9 of the Church of England which begins as follows:
Article 9
Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness ….
Apart from noting in passing the fact that initially Adam did not know the commandment and therefore could not have been righteous by keeping it (cf. Rom. 2:13; 6:16; 1 John 3:7), in view of the extensive teaching of Scripture on imitation, we are bound to query the idea that the Pelagians were talking “vainly” when they insisted that we all follow or imitate Adam, our first father. Indeed, we may go further and state that Augustine’s teaching on original sin, involving transmission (Catholics) or imputation (Protestants) rather than imitation,  insofar as it is based on Romans 5:12, is demonstrably false. Of course, this sweeping assertion demands substantiation.
So, first, we need to note that this verse fails to support the view that we sin “in Adam” as has been traditionally held. The idea classically summed up in the words of Bengel: omnes peccarunt Adamo peccante (all sinned when Adam sinned) is manifestly mistaken since if it were true, Jesus himself as a son of Adam (Luke 3:38) would have been born a sinner. Little wonder therefore that Sanday and Headlam, who quote Bengel (p.134), also acknowledge that the Jews (not to mention the Orthodox) did not accept the dogma in question and cite the Jewish Christian scholar Edersheim (p.137) as follows: “So far as their opinions can be gathered from their writings the great doctrines of Original sin and the sinfulness of our whole nature, were not held by the ancient Rabbis” (Life and Times, 1,165).
Second, even John Murray, the author of “The Imputation of Adam’s Sin” and a major commentary on Romans conceded that the Pelagian view was “compatible” with and could have been stated “admirably well” in the terms used by the apostle (see Romans, p.182).  Of course, while denying the translation “in whom all sinned” (Augustine), Murray also strenuously, but I would argue somewhat speciously, denied that Paul was referring to actual sins. However, the application of a little logic can demonstrate conclusively that Romans 5:12 must refer to sins actually committed and not to sin imputed. I offer the following syllogism:
First premise
In Romans 4:1-8, intent on showing that sinners like Abraham and David were justified by grace through faith (Gen. 15:6) and not by the works of the law, Paul argues that since righteousness is reckoned or imputed by faith, it is a gift which in the nature of the case excludes works and wages.
Second premise
In Romans 6:23 the apostle leaves his readers in no doubt at all when he states categorically that in contrast with the free gift of eternal life the wages of sin, which involves by definition transgression of the law apart from which sin does not exist (Rom. 4:15; 7:8f., cf. Gen. 2:17; James 2:9-11; 1 John 3:4; 5:17), is death.
Conclusion
So when he tells us in Romans 5:12 that all died because all sinned we have no option but to conclude that he is referring to actual sin because it is only actual sin involving transgression of the law which pays wages in death.
To express this syllogism more concisely:
First premise: In Romans 4:1-8 the gift (imputation) of righteousness by faith excludes wages.
Second premise: In Romans 6:23 sin earns the wages of death.
Conclusion: Therefore, in Romans 5:12 since all who sin die, their sin must be actual wage-earning sin.
If this is true, then Article 9, like chapter 6 of the Westminster Confession of Faith, is seriously astray. The plain truth is that at this point, if not at others, Pelagius was right. In their famous dispute it would appear that Augustine misunderstood Pelagius who used the word ‘imitate’ which Augustine on the specious plea that many had not even heard of Adam maintained was impossible (see Needham, pp.49f.). Perhaps if Pelagius had used the word ‘repeat’ or ‘recapitulate’, his point would have been clearer.  But Augustine’s powerful and pervasive influence swept away all ideas of recapitulation which Irenaeus had preached before his day. And though it would appear to be integral to Scripture, it does not usually merit even a mention in modern theological dictionaries. (See my I Believe in Recapitulation at www.kenstothard.com /.)
The plain truth is that there are only two acts of imputation in the entire Bible: the imputation of the righteousness of Christ to believers and the imputation of the sin of believers to Christ. Faith is involved in both instances: while on the one hand we receive justification by faith, on the other hand Jesus received and bore our condemnation by faith. In other words, there was a straight exchange as the apostle indicates in 2 Corinthians 5:21. A third act involving the imputation (Protestants) or transmission (Catholics) of Adam’s sin to us so that even in our infant innocence (cf. Dt. 1:39, etc.) we are considered sinners who are liable to death is not only superfluous but deeply erroneous. Jesus died for sins actually committed (Eph. 2:1,5; Col. 1:14; 2:13; 1 Pet. 3:18; 2 Pet. 1:9, etc.) not for sin in the abstract. If the latter were true, then so would universalism be true. Furthermore, it is vital for us to recognize that the imputation of sins to those who do not have them is regarded as evil throughout the Bible. We have only to consider Abimelech (Gen. 20, cf. 18:25), Jonathan (1 Sam. 14:24ff.), Ahimelech (1 Sam. 22:15), Abigail (1 Sam. 25:25), David (1 K. 2:32), Naboth (1 K. 21) and Jesus (Luke 23) to go no further to realize that to impute sins to those who have not committed any is itself sinful. How much more so, then, to babies who know neither the law nor good and evil (Dt. 1:39). In Romans 9:11 Paul’s argument regarding election depends for its efficacy on the moral neutrality of Esau and Jacob in the womb. In any case, while the child caught up in the situation engineered by his father may suffer (Num. 14:33), he cannot be punished for his father’s sins (Dt. 24:16). If this is not so, how did the children of the sinful fathers who died in the wilderness arrive at the Promised Land (cf. Dt. 1:39; Num. 14)?
So when we ask what Paul meant when he clearly implied in Romans 5:12ff. that Adam had an impact (noticeably unspecified) on his offspring, we should reject with alacrity notions of transmission and imputation without further ado. Clearly what the apostle meant is that all parents have an influence for good (cf. Luke 11:13) or evil (cf. Ex. 20: 5f.; 34:6f.) on their offspring, but this is something that even Jesus had to deal with. In other words, whatever it is, it comes short of being fatalistically deterministic as Ezekiel 18 clearly implies. A son does not have to follow in his father’s sinful footsteps as he would if sin was transmitted or imputed. While solidarity is important in Scripture, it does not destroy individuality and prevent separation (cf. Num. 16:22; 1 Chr. 21:17; Jer. 32:18f.).
(There is, of course, a good deal more to be said on the issue of original sin, but since I have dealt at some length with the issue elsewhere, there is little point in going over the same ground again. I would simply direct readers to my articles on original sin on my website www.kenstothard.com /. They include An Exact Parallel?, J.I.Packer on Original Sin, D.M.Lloyd-Jones and J. Murray on the Imputation of Adam’s Sin, Straightforward Arguments against the Imputation of Adam’s Sin to his Posterity, Short Arguments against Original Sin in Romans, Thoughts on Romans 5:12-14, Thoughts on Sin in Romans,  etc.)
Additional Note
D.M.Lloyd-Jones along with J. Murray was one of the most powerful contenders for original sin in the twentieth century (see espec. his sermons on Romans 5 and on Ephesians 2). For all that, it is not a little interesting to note that while in one of his posthumously published works, “The Gospel in Genesis”, he could write that “we all sinned with him and we all fell with him” (p.26), he could also say “each of us in our turn repeats what was done at the beginning, and we go on repeating it” (p.62). On p. 80 he says, “For the astounding fact is that every one of us repeats the action of Adam and Eve”. Whether or not the truth regarding the issue was slowly dawning on Lloyd-Jones’ mind I do not know, but what is clear is that if we all repeat Adam’s sin (that is break the commandment in some sense) the imputation of his sin is rendered redundant. In other words, as Scripture emphasizes, we all sin for ourselves, on our own account, and are therefore held responsible (Rom. 3:19, cf. 2:12; John 8:34). On the other hand, we cannot be held accountable for Adam’s sin, least of all die on account of it (cf. Dt. 24:16, etc.). As God said to Moses, “Whoever has sinned against me, I will blot out of my book” (Ex. 32:33). Or again, it is the soul who sins who dies (Ezek. 18:4,20) not the son who does not repeat his father’s iniquity (Ezek. 18:17). Clearly Jesus did not sin as Adam sinned (cf. 1 Pet. 2:22), therefore he did not die on his own account but for us (1 Pet. 3:18). The imputation (and/or transmission) of sin is an Augustinian fabrication supported and maintained only by ecclesiastical tradition. It is quite alien to the Bible and should be abandoned with rigour and dispatch.
(NOTE: On the paradigmatic nature of Adam’s sin see, for example, Craigie, Ezekiel, p. 208; Dumbrell, The Faith of Israel, p.24; Wenham, Genesis 1-15, p.91; Chris Wright, Ezekiel, p.245.)
REFERENCES
D.M.Lloyd-Jones, Romans 5, London, 1971.
D.M.Lloyd-Jones, Ephesians 2, London, 19 ?
D.M.Lloyd-Jones, The Gospel in Genesis, Wheaton, 2009.
J.Murray, The Imputation of Adam’s Sin, repr. Phillipsburg, 1979.
J.Murray, The Epistle to the Romans, London, 1967.
N.R.Needham, The Triumph of Grace, London, 2000.
Sanday and Headlam, ICC on The Epistle to the Romans, 5th ed. Edinburgh, 1902.

Some years ago I skimmed rapidly through the Bible and produced a substantial list of references to imitation,  following and walking, and so forth, in a very short time.

Imitation in the OT

Even a cursory examination will reveal that imitation is a prime feature of the OT. In Leviticus 11:44f. and 19:2, for example, we are told to be holy as God is holy. This admonition is repeated in the NT (1 Pet. 1:15f.). Having come out of heathen Egypt where they had been involved in the worship of false gods (cf. Jos. 24:2,14,23), the children of Israel had a constant tendency to relapse and were warned not to imitate the nations   (Lev. 18:3,24, cf. 2 K. 16:3). However, the Israelites proved to be inveterate sinners (1 Sam. 8:8; Ps. 106:6; Jer. 3:25) and were prompted in part by the desire to be like the nations to appoint a king (1 Sam. 8:5,20, Saul). On account of their sin they were frequently punished (Isa. 63:10). Like the Canaanites before them, they were eventually cast out of the Promised Land and sent into exile on account of their sin (see espec. Jeremiah).

Imitation in the NT

In the NT the imitation of Christ is part of the fabric of the gospel, yet this is frequently forgotten except perhaps on the moral level (1 Pet. 2:21, cf. Rom. 8:29; 2 Cor. 3:18). While Jesus tells us to be perfect as our heavenly Father is perfect (Mt. 5:48, cf. 19:21), Paul urges us to imitate God (Eph. 5:1), Christ (Eph. 5:2) and even himself (1 Cor. 4:16; 1 Thes. 1:6).  John reminds his readers that their goal is to be like God and that all who have hope in him must purify themselves just as he is pure (1 John 3:2f.). Thus he counsels us to imitate good and not evil (3 John 11). To all intents and purposes Jesus does the same when he accuses the Jews as the physical descendants of Abraham of imitating the devil rather than Abraham himself in John 8:39-59.

The evidence for imitation is extensive, but my point has been made.

Imitation of the Fathers

The children of Israel were specifically warned not to imitate the behaviour of their errant fathers as texts like 2 Chronicles 30:7f., Jeremiah 7:25f., Ezekiel 20:18-31, Zechariah 1:4 and Acts 7:51-53 indicate. In the NT pagan converts are reminded that they have been ransomed from the futile ways inherited from their forefathers (1 Pet. 1:18, cf. Eph. 4:17). Clearly the implication is that they were not to return to them. Going back rather than forward is always regarded as being reprehensible in the Bible (cf. Jer. 7:24, and see further my No Going Back). In light of this, it is somewhat surprising to read Article 9 of the Church of England which begins as follows:

Article 9

Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness ….

Apart from noting in passing the fact that initially Adam did not know the commandment and therefore could not have been righteous by keeping it (cf. Rom. 2:13; 6:16; 1 John 3:7), in view of the extensive teaching of Scripture on imitation, we are bound to query the idea that the Pelagians were talking “vainly” when they insisted that we all follow or imitate Adam, our first father. Indeed, we may go further and state that Augustine’s teaching on original sin, involving transmission (Catholics) or imputation (Protestants) rather than imitation,  insofar as it is based on Romans 5:12, is demonstrably false. Of course, this sweeping assertion demands substantiation.

So, first, we need to note that this verse fails to support the view that we sin “in Adam” as has been traditionally held. The idea classically summed up in the words of Bengel: omnes peccarunt Adamo peccante (all sinned when Adam sinned) is manifestly mistaken since if it were true, Jesus himself as a son of Adam (Luke 3:38) would have been born a sinner. Little wonder therefore that Sanday and Headlam, who quote Bengel (p.134), also acknowledge that the Jews (not to mention the Orthodox) did not accept the dogma in question and cite the Jewish Christian scholar Edersheim (p.137) as follows: “So far as their opinions can be gathered from their writings the great doctrines of Original sin and the sinfulness of our whole nature, were not held by the ancient Rabbis” (Life and Times, 1,165).

Second, even John Murray, the author of “The Imputation of Adam’s Sin” and a major commentary on Romans conceded that the Pelagian view was “compatible” with and could have been stated “admirably well” in the terms used by the apostle (see Romans, p.182).  Of course, while denying the translation “in whom all sinned” (Augustine), Murray also strenuously, but I would argue somewhat speciously, denied that Paul was referring to actual sins. However, the application of a little logic can demonstrate conclusively that Romans 5:12 must refer to sins actually committed and not to sin imputed. I offer the following syllogism:

First premise

In Romans 4:1-8, intent on showing that sinners like Abraham and David were justified by grace through faith (Gen. 15:6) and not by the works of the law, Paul argues that since righteousness is reckoned or imputed by faith, it is a gift which in the nature of the case excludes works and wages.

Second premise

In Romans 6:23 the apostle leaves his readers in no doubt at all when he states categorically that in contrast with the free gift of eternal life the wages of sin, which involves by definition transgression of the law apart from which sin does not exist (Rom. 4:15; 7:8f., cf. Gen. 2:17; James 2:9-11; 1 John 3:4; 5:17), is death.

Conclusion

So when he tells us in Romans 5:12 that all died because all sinned we have no option but to conclude that he is referring to actual sin because it is only actual sin involving transgression of the law which pays wages in death.

To express this syllogism more concisely:

First premise: In Romans 4:1-8 the gift (imputation) of righteousness by faith excludes wages.

Second premise: In Romans 6:23 sin earns the wages of death.

Conclusion: Therefore, in Romans 5:12 since all who sin die, their sin must be actual wage-earning sin.

If this is true, then Article 9, like chapter 6 of the Westminster Confession of Faith, is seriously astray. The plain truth is that at this point, if not at others, Pelagius was right. In their famous dispute it would appear that Augustine misunderstood Pelagius who used the word ‘imitate’ which Augustine on the specious plea that many had not even heard of Adam maintained was impossible (see Needham, pp.49f.). Perhaps if Pelagius had used the word ‘repeat’ or ‘recapitulate’, his point would have been clearer.  But Augustine’s powerful and pervasive influence swept away all ideas of recapitulation which Irenaeus had preached before his day. And though it would appear to be integral to Scripture, it does not usually merit even a mention in modern theological dictionaries. (See my I Believe in Recapitulation)

The plain truth is that there are only two acts of imputation in the entire Bible: the imputation of the righteousness of Christ to believers and the imputation of the sin of believers to Christ. Faith is involved in both instances: while on the one hand we receive justification by faith, on the other hand Jesus received and bore our condemnation by faith. In other words, there was a straight exchange as the apostle indicates in 2 Corinthians 5:21. A third act involving the imputation (Protestants) or transmission (Catholics) of Adam’s sin to us so that even in our infant innocence (cf. Dt. 1:39, etc.) we are considered sinners who are liable to death is not only superfluous but deeply erroneous. Jesus died for sins actually committed (Eph. 2:1,5; Col. 1:14; 2:13; 1 Pet. 3:18; 2 Pet. 1:9, etc.) not for sin in the abstract. If the latter were true, then so would universalism be true. Furthermore, it is vital for us to recognize that the imputation of sins to those who do not have them is regarded as evil throughout the Bible. We have only to consider Abimelech (Gen. 20, cf. 18:25), Jonathan (1 Sam. 14:24ff.), Ahimelech (1 Sam. 22:15), Abigail (1 Sam. 25:25), David (1 K. 2:32), Naboth (1 K. 21) and Jesus (Luke 23) to go no further to realize that to impute sins to those who have not committed any is itself sinful. How much more so, then, to babies who know neither the law nor good and evil (Dt. 1:39). In Romans 9:11 Paul’s argument regarding election depends for its efficacy on the moral neutrality of Esau and Jacob in the womb. In any case, while the child caught up in the situation engineered by his father may suffer (Num. 14:33), he cannot be punished for his father’s sins (Dt. 24:16). If this is not so, how did the children of the sinful fathers who died in the wilderness arrive at the Promised Land (cf. Dt. 1:39; Num. 14)?

So when we ask what Paul meant when he clearly implied in Romans 5:12ff. that Adam had an impact (noticeably unspecified) on his offspring, we should reject with alacrity notions of transmission and imputation without further ado. Clearly what the apostle meant is that all parents have an influence for good (cf. Luke 11:13) or evil (cf. Ex. 20: 5f.; 34:6f.) on their offspring, but this is something that even Jesus had to deal with. In other words, whatever it is, it comes short of being fatalistically deterministic as Ezekiel 18 clearly implies. A son does not have to follow in his father’s sinful footsteps as he would if sin was transmitted or imputed. While solidarity is important in Scripture, it does not destroy individuality and prevent separation (cf. Num. 16:22; 1 Chr. 21:17; Jer. 32:18f.).

(There is, of course, a good deal more to be said on the issue of original sin, but since I have dealt at some length with the issue elsewhere, there is little point in going over the same ground again. I would simply direct readers to my articles on original sin. They include An Exact Parallel?,  J.I.Packer on Original SinD.M.Lloyd-Jones and J.Murray on the Imputation of Adam’s SinStraightforward Arguments against the Imputation of Adam’s Sin to his PosterityShort Arguments Against Original Sin in RomansThoughts on Romans 5:12-14Thoughts on Sin in Romans,  etc.)

Additional Note

D.M.Lloyd-Jones along with J. Murray was one of the most powerful contenders for original sin in the twentieth century (see espec. his sermons on Romans 5 and on Ephesians 2). For all that, it is not a little interesting to note that while in one of his posthumously published works, “The Gospel in Genesis”, he could write that “we all sinned with him and we all fell with him” (p.26), he could also say “each of us in our turn repeats what was done at the beginning, and we go on repeating it” (p.62). On p. 80 he says, “For the astounding fact is that every one of us repeats the action of Adam and Eve”. Whether or not the truth regarding the issue was slowly dawning on Lloyd-Jones’ mind I do not know, but what is clear is that if we all repeat Adam’s sin (that is break the commandment in some sense) the imputation of his sin is rendered redundant. In other words, as Scripture emphasizes, we all sin for ourselves, on our own account, and are therefore held responsible (Rom. 3:19, cf. 2:12; John 8:34). On the other hand, we cannot be held accountable for Adam’s sin, least of all die on account of it (cf. Dt. 24:16, etc.). As God said to Moses, “Whoever has sinned against me, I will blot out of my book” (Ex. 32:33). Or again, it is the soul who sins who dies (Ezek. 18:4,20) not the son who does not repeat his father’s iniquity (Ezek. 18:17). Clearly Jesus did not sin as Adam sinned (cf. 1 Pet. 2:22), therefore he did not die on his own account but for us (1 Pet. 3:18). The imputation (and/or transmission) of sin is an Augustinian fabrication supported and maintained only by ecclesiastical tradition. It is quite alien to the Bible and should be abandoned with rigour and dispatch.

(NOTE: On the paradigmatic nature of Adam’s sin see, for example, Craigie, Ezekiel, p. 208; Dumbrell, The Faith of Israel, p.24; Wenham, Genesis 1-15, p.91; Chris Wright, Ezekiel, p.245.)

__________________________________________________

References

D.M.Lloyd-Jones, Romans 5, London, 1971.

D.M.Lloyd-Jones, Ephesians 2, London, 19 ?

D.M.Lloyd-Jones, The Gospel in Genesis, Wheaton, 2009.

J.Murray, The Imputation of Adam’s Sin, repr. Phillipsburg, 1979.

J.Murray, The Epistle to the Romans, London, 1967.

N.R.Needham, The Triumph of Grace, London, 2000.

Sanday and Headlam, ICC on The Epistle to the Romans, 5th ed. Edinburgh, 1902.

Creation and / or Evolution

Genesis 1:26 tells us of God’s intention to create mankind in his (‘our’) image and likeness and to give him dominion over the rest of creation. Traditionally Christians have believed that God did this in one 24-hour day, but this view is based on a highly questionable interpretation of the word ‘day’ and a dubious exegetical and theological perspective. (1* See further my Twenty-Four Hours or Rather More at www.kenstothard.com /). However, on the assumption that the word ‘Adam’ means both mankind as race and man as individual and we base our view of mankind on what we know to be true of the individual, that is, that the latter once (pro)created is observably subject to development, we necessarily conclude that the individual recapitulates and encapsulates the race. (2* On recapitulation, see my I Believe in Recapitulation, Recapitulation in Outline.) In other words, in trying to understand the limited and somewhat symbolic or parabolic (Goldingay, p.27) information given us in Genesis 1-3, we can resort to the analogy of faith (analogia fidei) and gain light by recognizing that mutatis mutandis the perfected individual serves as the paradigm of the race, and that individual is supremely Jesus himself (cf. Eph. 1:10). (3* The ‘mutatis mutandis’, or the making of the necessary changes, is important since Adam is presented to us in the Garden of Eden, the womb of the race, in apparent physical maturity but spiritual infancy. To that extent he differs from all his descendants including Jesus who was nonetheless made in Adam’s image, Gen. 5:1-3; Luke 3:38.) To express the issue somewhat negatively, if the individual is the paradigm or epitome of the race, the idea that the race did not develop or evolve physically is ruled out of court. If the perfected Jesus, the second Adam, the antitype, who began in the womb, underwent a nine-month gestation period and proceeded to mature through childhood, adolescence, etc., we are compelled to conclude that the first Adam, the type (Rom. 5:14), developed too. Denial of the correspondence between the two Adams is to drive a wedge between them and to render both our theology and anthropology unintelligible. (Cf. Psalm 139:13-16; Eph. 4:9f., and see further below.) The Bible, theology, science, history, personal experience and logic all militate against the traditional idea that Adam was created physically and spiritually mature in one 24-hour day. Indeed, it may legitimately be asked why if he was created righteous and holy, Adam was ever put on probation at all? Does not Genesis 2:17 imply that his goal, like that of all human beings, was eternal life which could not be attained apart from righteousness achieved by keeping the law?

Man and Animal

Though Hebraists have apparently found it impossible to distinguish definitively between image and likeness, nonetheless the terminology suggests that man acquires these characteristics by a gradual process of development. First, like the rest of the animal creation man (Adam) begins life as ‘flesh’ created from the dust of the earth (Gen. 2:7; 6:17, cf. John 1:13). (4* On the creation of man and animal, see e.g. Chris Wright, pp.26ff.) Second, also like the animals among which he lives man begins life in ignorance (Ps. 32:9; Job 35:11) and knows neither good nor evil until, after undergoing some development under the Spirit of God (cf. Luke 2:40), he is able to receive the commandment (Gen. 2:16f., cf. Rom. 4:15; 6:16; 7:9f.; 9:11). (5* One early sign of man’s link with but separation from the animals is his infant/child-like ability to name them and implicitly to exercise authority over them, Gen. 2:19.) So far as the individual is concerned this is beyond dispute and Adam’s development from ignorance to knowledge is recapitulated in all his progeny (Dt. 1:39, cf. Rom. 7:9f., etc.) but certainly not in twenty-four hours!. That it occurred in ourselves and in our children is verified by personal experience. (It might usefully be stressed at this point that this development is the work of the Spirit of God and not to be attributed to naturalistic evolution or Nature! Note Genesis 1:2 and Luke 1:35.)
The Development (Maturation, Perfection) of Jesus
Second, this development from ignorance to knowledge clearly occurred in the second Adam (cf. Isa. 7:15f.; Luke 2:40-52) who is the antitype of the first Adam, his type (Rom. 5:14). The maturation or process of development that occurred in Jesus is evident from the biblical data. He was conceived (made flesh, John 1:14; Luke 1:35, cf. Gen. 1:2), underwent gestation, was born, became an infant, then an adolescent and eventually attained to both physical and spiritual maturity. (6* On man as both flesh and spirit, see my Biblical Dualism, The Flesh, at www.kenstothard.com /.) While his physical adulthood was paralleled by all animals that reach maturity and was basic to his fleshly manhood since it occurred ‘naturally’ with the passage of time (cf. Luke 2:40-52; 3:23; 1 Cor. 15:46), Jesus’ spiritual maturity or perfection was achieved, first, as a ‘slave’ in Egypt in childhood, second, as a servant who was tested under the law and, third, as a son (the Son) after his anointing by the Spirit (John 1:33; 6:27; Acts 4:27; 10:38). In this way he achieved full covenant maturity (cf. Gal. 4:1-7). (On this, see below.) But the point to note above all is that like Adam before him, as a baby he knew neither good nor evil (Gen. 2:17; 3:5,22: Isa. 7:15f., cf. 8:4) and like all infants he began from scratch, that is, from moral neutrality (Dt 1:39, cf. Rom. 4:15). It was only as he developed and became conscious of the commandment that he reacted to it like Adam before him and established his own moral nature (something he could not have done if Adam’s sin was either imputed or transmitted to him). But whereas Adam broke the commandment as Paul, like all others (Rom. 3:23; 5:12), was to do later (Rom. 7:9f.), Jesus kept it and established his righteousness by his obedience (Rom. 2:13; 6:16; 1 John 3:7). In remaining unaffected by sin despite the reality of his fleshly temptations (Mt. 4:1-11; Heb. 4:15) and his dubious human pedigree (Mt. 1:1-5; Luke 3:38), he was unique (Rom. 8:3; 1 Pet. 2:22) and was thus uniquely fitted to serve as the Saviour of mankind (Heb. 2:17f.). (Verses like John 14:6 and Acts 4:12 are not isolated texts but succinct summaries of the essence of biblical Christology.)
Personhood
If this is so, then personhood, which implies the possession of recognizable human characteristics, is not evident either at conception, during gestation or even immediately after birth. As Paul intimates, we are, first, (animal) flesh, and, second, spirit (1 Cor. 15:46, cf. John 1:13; 3:6). At birth a baby, like all mammals, feeds only on milk or perishable food (cf. John 6:22ff.; Heb. 5:13) and is incapable of ingesting the word of God by which alone man is able to live eternally (Mt. 4:4). Furthermore, Jesus himself says nothing explicit about either the salvation or the damnation of the very young when like his Father (Gen. 1:31) he blesses them. He simply says that of such (not of all in their present condition) is the kingdom of God (Mark 10:14-16). (See further below.) To pinpoint the issue, at birth our difference from the rest of the animal creation with which we are linked (Gen. 2:19; 6:17) is evident only on the physical level. It is not until we acquire moral consciousness after a process of development (cf. the work of the Spirit of God, cf. Gen. 1:2; Luke 1:35,80; 2:40-52?) that we as those whose goal or destiny is to be like God and his children are properly distinguishable from the rest of the animal creation. This becomes even more patent in the Bible when we examine covenant revelation.
Covenant Theology
First, it is plain that initially there is no covenant agreement made with creation. (7* See my Did God Make a Covenant With Creation? Covenant Theology, Covenant Theology in Brief.) After all, since it is inarticulate, like Adam himself during the period of his ignorance, a covenant or unilateral agreement, as opposed to a sovereign imposition or command, is a contradiction in terms. (8* Cf. J. Murray, pp.47ff., who denied that the Adamic arrangement had covenantal status.) Thus the first covenant is not established until Noah comes on the scene by which time a process of anthropological development has occurred and mankind, whether as community or individual, has gradually acquired what are clearly human characteristics including speech, understanding, the ability to think, reason, make choices (cf. Heb. 5:13f.), appreciate the significance of rainbows, control bodily functions (cf. 1 Pet. 3:21), express gratitude (cf. Acts 14:17; Rom. 1:21; 1 Cor. 10:30, etc.) and above all understand the commandment (law) and hence become morally conscious.
Then, after promises are made to Abraham and his offspring, the next dispensational covenant following that with Noah is a covenant of law made through Moses. This is clearly an extension of the single commandment given to Adam in his (spiritual) infancy (cf. Israel on leaving Sinai, Ex. 32; Isa. 48:8). Again, it should be noted that by this time the Hebrews had undergone yet further development and were ready to progress beyond bondage to child-like heathenism (cf. Gal. 4:1,3; Col. 2:8,20). But the same is true of the individual, for it can hardly pass without notice that while girls remained uncircumcised (and were often regarded in Judaism as little better than the heathen), boys became responsible for keeping the law when they reached their bar mitzvah at the age of thirteen (cf. Luke 2:40-52) as sons of the commandment. According to Leviticus 25 this established Jewish men as the servants rather than the slaves of God which they had been both literally and metaphorically in Egypt.
Then again, following the promise to David there was a further stage in dispensational covenant theology which was paralleled by more development in both the community and the individual. Jesus as man, or more specifically as a circumcised Jewish man, having already served his stint like all Jewish boys as a son of the commandment attained to life (received the Spirit, cf. Gal. 3:3:1-5) at his baptism and gained the status of a son, the Son, the first-born (cf. Rom. 8:29; Ps. 89:27; Col. 1:15) who would inherit all things (Heb. 1:2; Rom. 8:32), by flawlessly keeping the law (Lev. 18:5, cf. Gen. 2:17). So it was as the spiritually regenerate Son of God that, after fulfilling all righteousness (Mt. 3:15; 19:21), Jesus attained to full maturity (Mt. 5:48) at his glorification. It was then that he finally achieved the pinnacle of perfection (cf. Mt. 5:48; 19:21) and became the exact imprint of God’s nature, the bodily fullness of deity (Heb. 1:3; Col. 2:9, cf. John 17:5,24). (Some readers whose outlook is dominated by Augustine and sin are bound to object to this presentation of the life of Jesus on the grounds that he was already the Word of God made flesh at birth. So, to emphasize my point, if he was truly incarnate, a true man, the Man, I maintain that he had to go through the mill like the rest of his fellows, cf. Heb. 2. There were no short cuts. Though virgin born, he was, like Adam, Luke 3:38, nonetheless initially God’s ‘natural’ son for whom it was necessary, not imperative a la Augustine, to be born again like the rest of his fellows, John 3:1-6. If not, the charge of docetism applies.)
Personhood Again
So, it may be asked, what is the relevance of all this to the issue in question? The answer is that man becomes the image and likeness of God not by being instantaneously stamped with it as a kind of donum superadditum but by a process of development or evolution (cf. the idea that God creates in the womb, Job 31:15). Initially, he is profitless flesh (cf. John 1:13; 6:63; Rom. 7:18), and like the rest of the animal creation he undergoes a period of unconscious (prehistorical) gestation (cf. Gen. 6:17; 1 Cor. 15:46.). In this state like Adam at the beginning he knows neither (the) law nor good and evil (cf. Dt. 1:39; Rom. 9:11, etc.). In light of this it is necessary to infer that the image of God in which man is made initially is only potential. (The reader might find it helpful at this point to meditate on the implications of Romans 7-8 and Galatians 4:1-9.) If this is so, it is quite wrong for anti-abortionists, for example, to argue on the basis of Genesis 1:26 that babies, even fetuses, are persons. Not only do the latter fail to evince all the normal characteristics of persons as we know them but they also fail to measure up theologically. (As a lad, I once heard a Methodist minister describe a baby as a creature with a loud noise at one end and a complete lack of responsibility at the other. Those who have ever been with cows, for example, will recognize the similarity.) What I mean is that while abortion on demand and without adequate reason is doubtless reprehensible, it is not well supported by appeal to the suggestion that a foetus is a person and that killing it is tantamount to the murder of a man or woman who has attained to full personhood of which Jesus is the prime example! This conclusion would appear to have biblical support, for Exodus 21:22f. seem to differentiate between the ‘murder’ of a wife and the concomitant death of her child. While the penalty for the death of the wife is apparently death in accordance with the lex talionis, a fine is sufficient to cover the harm done to the fetus. (It is interesting to compare this with Dt. 22:6f.). In sum, to abort or kill a baby is to kill a potential person not a person who is already being recognizably conformed to the image of God. (8* See further on this my essays on Concerning Infant Salvation at www.kenstothard.com /.)
The Genesis Days
With the above in mind it is imperative for us to reconsider Genesis 1:26 which has traditionally been understood as though the Genesis days were literal 24-hour days and man was created holy, righteous and even perfect without any process of development (cf. Job 31:15; Rom. 9:11). The reasons for questioning this are vital. For example, as has already been noted Scripture talks of God creating or forming in the womb (Job 31:15; Jer. 1:5, cf. Gal. 1:15, etc.) and Psalm 139:13-16 (cf. Eph. 4:9f.) certainly suggest a process. Now if the individual recapitulates the race (or ontogeny recapitulates phylogeny) as a truly biblical covenant theology surely indicates, we are compelled to conclude in the absence of a definite time scale in Genesis 1 (unless of course we unwarrantably insist on interpreting ‘day’ literally) that our creation in the image of God is developmental or evolutionary (cf. 2 Cor. 3:18, etc.). As was suggested above, as embryos and even in the early stages of infancy we are only potentially, though, on the assumption that we attain to maturity, also predestined persons (cf. (Rom. 8:29; Eph. 1:5,11; 1 Pet. 1:2), who are called to be the children of God (1 John 3:1-3). This inference would appear to be supported, first, by God who blesses man in the process of his early development (Genesis 1:28) but fails to make a covenant with him, then, secondly, by Jesus who blesses little children only as potential members of the kingdom who as individuals may or may not eventually exercise faith apart from which they cannot be saved (Mark 10:14-16, cf. Luke 18:15-17 on which see e.g. Bock, ad loc.).
Man’s Evolution
All this suggests that when modern scientific theory tells us that mankind as a race was first (animal) flesh before he became recognizably human (or that Adam had fleshly precursors who were pre-Adamites but not monkeys (!) who came short of being truly human), it has biblical backing. The traditional idea associated with Augustinian theology that man was created perfect and/or completely adult is beyond question a contradiction in terms. For all the evidence at our disposal tells us that undeveloped he is not (a) man at all but a freak like Minerva (Athene) who sprang fully mature from the head of Jupiter (Zeus) in classical mythology. The truth is that man who is both flesh and spirit develops on both levels, that is, first physically and second spiritually under the aegis of God (1 Cor. 15:46, cf. Heb. 5:11-6:1; 1 Pet. 2:2). Man (and indeed creation as a whole it would appear) is the end result of a teleological process.  (Pace supporters of naturalistic evolutionism who ridicule purposive design. It must be conceded, however, that there is a sense in which so-called intelligent design is open to criticism in that even the Bible teaches that the visible creation, Rom. 1:20, is ultimately futile and after reaching maturity is headed for final destruction, Heb.12:27. Note Ecclesiastes, Romans 8:20, 1 Corinthians 15:17. On the other hand, we need to acknowledge as believers that all things work together for good for those who love God, Rom. 8:28.) To express the issue differently, if Jesus the ideal man, the antitype of Adam began his earthly life imperfect, that is, immature, then so did both Adam and the rest of his posterity. If this is not so, it is difficult to acknowledge Adam as man at all, least of all representative man according to the flesh. (The reader should note again that in this scenario Adam the race, mankind, is epitomized or miniaturized in Adam the individual. Thus Jesus is depicted as the last Adam, the true vine or Israel, etc. And it is worth noting that national Israel who is sometimes personified as an individual, Gen. 46:4; Ex. 13:8, experiences birth, youth, and so forth, Isa. 48:8; Jer. 3:24f. Note also how Christians are epitomized all together as one mature man in Galatians 3:28, Ephesians 2:15 and 4:13, and elsewhere as the bride of Christ, Rev. 21:2,9.)
Perfection
The evidence for the development or perfection (perfecting process) of Jesus is incontrovertible. Against the background of both his physical and spiritual development alluded to in Luke 2:40-52, for example, the process of his spiritual maturation appears especially in Hebrews (e.g. 2:10; 5:9; 7:26,28, cf. 6:1; 7:11; 10:1; 12:23; Mt. 5:48; 19:21). Thus, since Jesus as man was initially spiritually as well as physically imperfect (immature, incomplete, cf. James 1:4) and dependent (it is worth noting that it was Joseph who had a dream warning him to go to Egypt out of Herod’s reach), the traditional idea that Adam began life perfect, holy and righteous and proceeded to lose his ‘high estate’ in “the Fall” is manifestly absurd (cf. my What Fall?). While Adam failed to keep the commandment, lost his innocence and became unrighteous (cf. Eccl. 7:29; Isa. 53:6), by contrast Jesus kept it – the entire law in fact – and thereby became righteous (Lev. 18:5;. Rom. 2:13; 6:16; 1 John 3:7, etc.) However, he was not accepted as legally righteous until he had successfully been tested under and had kept the law. At that point, at his baptism in fact, his Father expressed his pleasure in him, acknowledged him as his Son and gave him the Spirit or eternal life (Mt. 3:13-17) in accordance with the promise (Gen. 2:17; Lev. 18:5, etc.). (9* The traditional Reformed order of salvation or ordo salutis which arises out of the unbiblical dogma of original sin is clearly false. See further my essays on The Order of Salvation, The Order of Salvation in Romans, Cart-Before-the-Horse Theology.) Furthermore, it was not until he had undergone death, resurrection and ascension that he was recognized as the Righteous One (Acts 3:14; 7:52; 1 John 2:1; 1 Pet. 2:22) and the Author of life (Acts 3:15; 22:14, cf. 1 Cor. 15:45), that is, on a par with God. Perfection, or rather the perfecting or maturation process, is at the heart of the Christian gospel and is part of the essence of man’s calling (Mt. 5:48; 19:21, cf. Heb. 6:1; 1 Pet. 1:14-16) as Paul, for example, was well aware (Phil. 3:12-16). Little wonder that he calls on his converts to become mature in understanding (1 Cor. 13:11; 14:20) with the goal of being presented mature in Christ (Col. 1:28) both as individuals and as a body (2 Cor. 11:2; Eph. 2:15; 4:13). (10* See further my essay Perfection.)
Literalism
If all this is true, the claim of literalists that the Genesis days are literal 24-hour days is plainly false. It represents a complete failure to think theologically as mature men. The days of Genesis are an inspired way of sketching pre-history for all conditions of people who eventually achieve consciousness in actual history. What is indisputably true is that as human beings, in contradistinction from other animals, we are created with the potential of becoming the image of God like Jesus who at the end of his earthly course and ascension into heaven became the exact imprint of his nature (Heb. 1:3). Not for nothing is he called the founder or pioneer and perfecter of our salvation (Heb. 2:10; 21:2, ESV). (Note how when earlier in his earthly pilgrimage Jesus is called ‘good’ in Mark 10:17f., he claims that only God is good, that is in the absolute sense. Like Paul he might well have said that he was not already perfect, Phil. 3:12, cf. Heb. 5:9, etc.) And this potential or process does not culminate for us until we achieve his likeness (Rom. 8:29; 2 Cor. 3:18; Phil. 3:21, cf. Rev. 3:21) and, after shedding our animal flesh, gain spiritual bodies as the children of God (John 1:13; Rom. 8:12-17; 1 Cor. 15:42-50; Gal. 4:1-7; Eph. 1:5f.; Phil. 3:21; 1 John 3:1-3). Our progress or evolution is therefore from ground to glory as his was (Eph. 4:9f.).
Animality
However, there is a down side to this. Where this process is deliberately resisted and men foster the corruptible (animal) flesh in which they are first made (cf. Gal. 6:8 and note 1 Cor. 6:9-11), Scripture not unnaturally likens them to animals, creatures of instinct whose end is to be caught and killed (2 Pet. 2:12; Jude 10, cf. Eccl. 3:18). Self-control is basic to the sanctification process (2 Pet. 1:6-11) apart from which we shall not see the Lord (Heb. 12:14). Spirit is intended to rule flesh (James 3:3) but only Jesus achieved this to perfection (James 3:2b, cf. Mt. 5:48). What is more, he freely gave his flesh on our behalf (Col. 1:22; 1 Pet. 3:18, cf. 4:6).
In sum, the truth is that the image of God in us is the result of a process of sanctification and perfection, the progressive work of the Spirit of God which culminates or reaches its fulfillment in the perfect man, in Christ who was himself crowned with glory and honour (Heb. 2:9, cf. 1:3). That goal first implied in Genesis 1:26-28 (cf. Ps. 8:3-8) and 2:17 remains for us to achieve (Rom. 2:7,10; Heb. 5:14-6:1; 1 Pet. 1:7) by his grace and in his footsteps (Heb. 2:9-13, etc.). He became like us so that we might become like him as Irenaeus, who strongly stressed recapitulation, maintained.
Old Testament Indicators
In Psalm 139:13-16 (cf. Job 10:11) David, like Paul in Romans 7:9f., clearly recognizes his own recapitulation of Adam’s experience referred to in Genesis 2 and 3. (In Ephesians 4:9f., cf. John 3:13, Paul also arguably sees the descent of Jesus at his incarnation as a recapitulation of Adam’s creation.) In verse 15 David apparently sees himself as seed that is sown to gestate in the womb, v.13. This vividly reflects Adam who is taken out of the ground and put into the garden of Eden to be nurtured there, Gen. 2:8,15.) On the racial level man is placed in the Garden of Eden which surely represents the womb of mankind. So, to all intents and purposes, we all begin in the ground and are dust (Job 34:15; Ps. 103:14; 1 Cor. 15:47-49). But it is only as we develop physically and especially spiritually that we become recognizably human. This is not only what the Bible itself seems to teach in Genesis with respect to Adam and Eve but is evident in our own observation of babies. The death of the stillborn or the infant (cf. Job 3; Jer. 20:14-18) like that of animals is the consequence not of (its) sin but of the natural corruptibility of creation (cf. Rom. 8:18-25; Heb. 1:10-12). It is manifestly paralleled in the early history of the race prior to the giving of the commandment, hence the fossil record and archeological evidence. The arrested development of potential human beings, however, has no moral significance. After all, death could not be the wages of sin until the law was proclaimed and understood. (11* See further my Death Before Genesis 3.) By the same token, life was not promised (Gen. 2:17; Lev. 18:5, cf. Rom. 7:9f.)! And to posit either the damnation or the salvation of infants who never achieve self-awareness and moral consciousness is out of the reckoning (pace Augustine). Thus I no more believe in either the damnation or the salvation of the stillborn (cf. Job 3) than I do of a foetus or even an infant which has failed to experience at least a degree of moral consciousness (cf. Jeremiah 20:14-18).
Consequences of Rejecting Human Teleology
If some readers reject all this because it seems too theoretical and arguably appears to threaten their literal/traditional/fundamentalist understanding of Scripture, they have to reckon with the difficulties   their stance involves. First, the idea that man was created full-grown, righteous, holy and perfect undermines the very essence of biblical teleology and is in any case belied by the baby Jesus himself who quite clearly as a son of Adam began with an imperfect (immature) beginning. (If Adam was created holy and righteous as tradition has it, why was he not, having met the condition of eternal life, Lev. 18:5, regenerate? Why, in other words, was he ever put on probation?) It was he above all who Scripture says was not initially perfect (mature, complete) but had to be perfected (Mt. 3:15; 5:48; 19:21; Heb. 2:10; 5:9; 7:26,28, cf. 1:3; 6:1; 7:11; 10:1; Acts 2:36; John 17:5,24, etc.). It was precisely he who eventually became the perfect man after successfully undergoing the test of life (Heb. 2:10) and consequently became a life-giving spirit (1 Cor. 15:45). (12* See further my articles on Perfection, The Testing Ground.)  Second, as we have already seen, an undeveloped man is a contradiction in terms, a freak. Third, if it is true that infants not to mention embryos are persons who are according to tradition sinners by nature as the victims of original sin and are hence susceptible to redemption as covenant children, then heaven, in contrast with the teaching of John 1:13, 3:1-8 and 6:63 (cf. Rom. 7:18) will be filled with corruptible flesh (cf. Rom. 8:13; Gal. 6:8). In other words, we are forced to believe contrary to the explicit teaching of Paul that flesh and blood can indeed inherit the kingdom of God (1 Cor. 15:50). What the Bible teaches, however, is that only those who demonstrate their creation in the image of God as persons and who are righteous either by law keeping or by faith can gain eternal life (Gen. 2:17; Lev. 18:5, etc.).
Faith
The wonderful thing about faith is its relativity. Note especially Hebrews 11 and Mt. 17:20. Even young children can exercise it. And the idea that all the heathen are headed for damnation – extra ecclesiam non salus, cf. WCF, 10, The Larger Catechism, Qu. 60 — rests on a foundation of sand. It should be carefully noted by the same token that just as innocent babies that do not know the law cannot be righteous by keeping it, neither can they be unrighteous by not keeping it (cf. Rom. 6:16). They are morally neutral like the animals that likewise do not know the law. Clearly, if those who do not know the law (commandment) and hence neither good nor evil are in that category (cf. Dt. 1:39; Heb. 5:12-14), Augustine’s idea that all babies that are not baptized are damned is a grotesque error. The truth is that Scripture differentiates between man as genuinely infant and man as indulging in infantile “still-in-the-flesh” behaviour during maturity (Heb. 5:11-6:1; 1 Cor. 2:14-3:3, cf. 1 Pet. 2:1-3). There is in other words a scriptural doctrine of diminished responsibility, but this does not apply to those who are mature and know better (cf. 2 Pet. 1:6), yet who nonetheless choose to indulge the flesh and conduct themselves as if they are children.
I conclude then that babies are not recognizably persons capable of being saved and baptized. (13* It perhaps needs to be stated here that the ecclesiastical dogmas of original sin and infant baptism which are alien to Scripture play a fundamental role in concealing the recapitulation, development and perfection of human beings as portrayed in the Bible and evident in human experience. The quarrel of true science is not with the Bible but with church dogma.)   Just as we assume that an animal that has never known either good or evil dies and yields to permanent corruption apart from sin, so we must assume that human babies who have not reached the age of spiritual discernment are likewise perishable like the material creation from which they emanate (Isa. 51:6,8; 54:10; Mt. 6:19f.; Luke 12:33; Rom. 8:18-25; Heb. 1:10-12; 6:7f.; 12:27; 2 Pet. 3:7,10-12, cf.1 Pet. 1:4,7,18,23; 3:4, etc.). But if this is true, on the assumption that the individual recapitulates the race, we are compelled by parity of reasoning to conclude that the latter, that is, prehistoric man also developed and perished without ever attaining to a recognizable human status. In other words, the Bible itself implies evolution from animal to man (1 Cor. 15:46). The whole process from creation in the ground to completion in glory is God-ordained and is epitomized in Jesus (cf. Eph. 4:9f.), the perfect(ed) man (cf. Eph. 1:10). As I have already put it above, the human journey is from ground to glory.
Concluding Note
The fact that we are regularly considered dust throughout the Bible (Gen. 2:7; 3:19; 1 K.16:2; Job 10:9; 34:15; Ps. 90:3; 103:14;  Eccl. 12:7; 1 Cor. 15:47-49, cf. 2 Cor. 4:7) points to recapitulation. While the human ‘animal’ that attains to maturity completes the pilgrimage from dust to destiny (Seccombe) or from ground to glory (Rom. 8:30) only after shedding its flesh (1 Cor. 15:50), the natural animal which is merely flesh and not spirit (Isa. 31:3, etc.) dies a natural death and suffers total corruption and destruction in the earth from which it was taken in the first place (Ps. 49, cf. Eccl. 3:18-21; Gal. 6:8).
The Human Pilgrimage
If this construction is correct, our human course in this world is, first, dust (as emanating from Adam, Gen. 2:7, cf. Ps. 139:15f.; 1 Cor. 15:47-49); second, animal flesh as stemming from the seed of Adam and nurture in the womb (cf. Gen. 2:8,15,19; Ps. 139:13; Job 31:15; 34:14f.,19; Ps. 104:27-30; John 1:13; 3:6; Rom. 9:11; 1 Cor. 15:46); third, knowledge of the commandment followed by reaction to it establishing moral status (Gen. 3:22; Rom. 7:9f. We can only be good or evil in reaction to the commandment, something to which the dogma of original sin has blinded us, cf. Rom. 6:16); fourth, heathen life lived under the first dispensational covenant, that is, that of Noah (see e.g. Acts 14:15-17; 17:24ff.; Rom. 1:18-32); fifth, servanthood for Jewish men under the law of Moses, sixth, adoption or sonship through faith in Christ (Rom. 8:12-25, cf. Gal. 4:1-7), and, finally seventh, glorification in the presence of God. The pattern is familiarly biblical (cf. Luke 13:32; Acts 13:25; 20:24) and in essence covenantal! (14* See again my essays on covenant theology. It is a matter of general interest that Shakespeare posited seven stages of man!)
In contrast with Jesus, and the end-time saints who undergo a transformation ascension like that of Jesus (1 Cor. 15:51f.), we who die like Adam (Gen. 3) and David (Acts 2:29,34) before the second advent dispense with our corruptible animal flesh on account of sin (Rom. 8:10) since it cannot enter the kingdom of God (1 Cor. 15:50). But because Jesus conquered death and was glorified, we shall also be raised and changed at the general resurrection (cf. 1 Cor. 15:50-55). Glory is our goal and Jesus is our hope (Col. 1:27, cf. v.5; Rom. 8:20,24f.; 1 Pet. 1:3f.). Since God’s purposes and promises are fulfilled in him (2 Cor. 1:20-22), we shall always be with him (John 12:26; 1 Thes. 4:17) in his Father’s house (John 14:2f.) and will see his glory (John 17:24, cf. 14:19) in spiritual bodies like his (Phil. 3:21, cf. 1 Cor. 15:45-49; 2 Cor. 5:1).
As was intimated above, those who reject him and cultivate the flesh like animals rather than the spirit like Christ are forever cursed (Jer. 17:5; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5; Rev. 21:8). They permanently retain the character they have fitted themselves for throughout their earthly lives (Rev. 22:11, cf. Rom. 9:22; 2 Pet. 2:12; Jude 10; Eccl. 3:18).
Supplementary Comments
I have always tended to think of creation, or procreation, as the beginning of life and its later development as the work of Providence, though the two overlap (cf. again Job 31:15, for example). Thus, assuming the truth of recapitulation and using what is known, that is, the fleshly individual as creation in miniature as our template or paradigm, I arrive at the following conclusions. First, my contention is that the early procreation and physical development or gestation of the individual recapitulates mutatis mutandis (making the requisite changes) the prehistory of the race. Second, the early development of the infant/child recapitulates the race’s protohistory. This would seem to be demanded by the fact that while initially there is no covenant with creation, once one (i.e. that with Noah) has been established, we go on to achieve covenant maturity as both race and individual. This would appear to be the necessary inference we draw from passages like John 1:9-13, Romans 1-3 (race) on the one hand, and Romans 7-8 and Galatians 4:1-7(individual) on the other. The basic difference between what I see as the biblical view and the atheistic theory of evolution is the former’s intolerance and rejection of naturalism and the latter’s exclusive acceptance of it. While for the Christian believer (as against all other religions except for Judaism and Islam) a uniquely transcendent Creator God is at work, for the atheist there is only an unexplained force which is continuous with and arising out of an inexplicable creation. Needless to say, for the believer spontaneous generation/creation simply does not make sense.
It ought to be clear to the perceptive reader that the prime reason that the church (as opposed to the Bible) finds itself so at odds with science, history and even personal experience is that it is governed by traditional Augustinian theology. The so-called creation/fall/restoration schema, which posits perfection instead of ‘good’ at the start followed by a “fall” and universal curse leading in turn to eventual restoration, results in a devastating distortion of what the Bible actually teaches and to all intents and purposes destroys biblical teleology. So, for further clarification of my thesis, the reader is urged to read my essays on Covenant Theology, Covenant Theology in Brief, Creation Corruptible By Nature, I Believe in Recapitulation, Recapitulation in Outline, Perfection, The Journey of Jesus, The Ascent of Man, Romans 8:18-25 Revisited, The Biblical Worldview, Baptism Revisited, Regarding the Baptism of Jesus, Concerning Infant Salvation, etc.   Perhaps most important of all are my articles on original sin which, on the assumption that they are valid, undermines the traditional idea that the corruptible nature of this world stems from Adam’s sin, consequent “Fall” and curse (on which see my What Fall?, Cosmic Curse?). The truth is, as a correct understanding of Romans 8:18-25 (cf. Heb. 1:10-12) makes clear, that creation is naturally corruptible (perishable) and requires man to exercise dominion over it with a view to escaping from it by gaining eternal life and transformation ascension (cf. Gal. 1:4; Eph. 6:12). Obviously man’s sin or moral disorientation leads to the exacerbation of nature’s corruptibility and his total failure or absence (e.g. in exile, cf. Jer. 26:6,9) leads inevitably to desolation (see e.g. Isa. 6:11, etc., cf. Ex. 23:29). The inference I draw from this is that when the harvest of the world is reaped, since it no longer has inhabitants the world becomes a total desolation and, like the desolate ‘hand-made’ temple (Mt. 23:38; Mark 14:58), is destroyed (Heb. 12:27, etc.). (For excellent comment on Mt. 23:38, see France, pp.883f.)
Additional Note (1)
The attempt of many to argue on the basis of bad theology that as individuals we are persons from conception is in my view absurd. References like Psalm 51:5 and Jeremiah 1:5 do nothing to help their cause. Psalm 51:5 as translated in ESV and NASV, apart from the fact that it could apply to Jesus, is at worst a prime example of hyperbole like Psalm 58:3 (cf. Isa. 8:4) and Job 31:18. In any case, since at birth David did not know the law, he could not have been born ‘guilty’ (NRSV) or sinful (NIV), or by the same token righteous (cf. Rom. 6:16; 9:11). This error is in the same category as the idea that Adam was created holy, righteous and perfect while still in ignorance of the law (commandment).
On the assumption that my view of the issue is correct, it inevitably raises the question of the status of foetuses and small children who die before attaining to the age of understanding. The obvious answer is that in the words of Ecclesiastes 12:7: “the dust (flesh) returns to the earth as it was, and the spirit (or breath) returns to God who gave it”. Clearly moral considerations are no more involved than they are in the death of animals (cf. Ps. 49:12,20; Eccl. 3:19f.; 9:11f.). In saying this I am taking it for granted that the attempt to make death (which in the case of morally aware human beings involves breaking the law and earning wages) on account of sin a universal principle is massively misguided. It fails to reckon adequately with the evidence and is characteristic of the Augustinian worldview not the Bible. (15* See further my Death Before Genesis 3, Not Only But Also, Thoughts on Sin in Romans, Some Arguments on Original Sin, More Arguments on Original Sin,  J.I.Packer on Original Sin, etc.).
Additional Note (2)
Shortly after completing the above I read Who Made God by Edgar Andrews. On page 259f., he takes issue with what he calls “standard TE” (theistic evolution) on the grounds that it “implicitly assumes a form of emergence”. While it involves, he claims, the creation of man’s physical form by a thoroughly naturalistic evolutionary process (for which Andrews rightly gives the credit to God), his unique nature as man is the result of a special intervention by God. Thus he comments, “In other words, true man only came into being when God injected a soul or spirit into selected members of a pre-human race” and attributes this view to C.S.Lewis (The Problem of Pain, p.65 Fontana ed.) whom he quotes as follows (slightly abridged):
“For long centuries, God perfected the animal form which was to become the vehicle of humanity and image of Himself. He gave it hands whose thumb could be applied to each of the fingers …, and a brain sufficiently complex to execute all of the material motions whereby rational thought is incarnated. The creature may have existed in this state for ages before it became man…. But it was only an animal because all its physical and psychical processes were directed to purely material and natural ends. Then in the fullness of time, God caused to descend upon this organism … a new kind of consciousness which could say ‘I’ and ‘me’ which could look upon itself as an object which knew God….”
Andrews then proceeds to make comments on this which I find somewhat difficult to follow and leave me wondering what exactly his point is. However, I suspect that since his worldview is thoroughly Augustinian and clearly unbiblical (he believes in original perfection and the “Fall” of man, p.243, on which see above and further my Worldview, The Biblical Worldview, Perfection), it arises from it. However, if the reader has followed my own reasoning above, he/she will not be at all surprised that the first thought to strike me was that Lewis was describing (making the necessary changes) the development of a baby which I claim recapitulates the history of the race! If this inference is justified, then Andrews’ objections to what he calls ‘emergence’ is belied by all children including himself as a child and hence by our corresponding racial history. But even more to the point this is precisely what Scripture itself teaches. Does not Paul indicate in 1 Corinthians 15:46 that we are (animal) flesh before we are spirit (cf. various other texts which point to the same conclusion, e.g. Dt. 1:39; Ps. 139:13-16; Isa. 7:15f.; 8:4; John 1:13; 3:6; 6:63; Rom. 9:11)? Does not the entire Bible describe the progressive advance (cf. revelation) or ascent of man from Genesis to Revelation, from ground to glory (see my The Ascent of Man, The Journey of Jesus), from earth to heaven, from flesh to spirit? Does not a truly biblical covenant theology point in the same direction? And does not the incarnate Jesus himself, the pioneer of our salvation, reflect exactly the same process (cf. Rom. 2:7,10; 1 Pet. 1:7 with Heb. 2:9)? If he as the second Adam is our model or paradigm, he began like his father the first Adam (Luke 3:38, cf. Gen. 5:1-3) knowing neither good nor evil (Dt. 1:39; Isa. 7:15f.). As he grew, he was progressively perfected in the image of God (Mt. 5:48; Heb. 2:10; 5:9, etc.) until he finally regained as man his own former glory (John 17:5,24) and sat at his Father’s right hand (Heb. 1:3, etc.). If all this is true, then we have no alternative but to accept Lewis’ basic point even if we reject his questionable theology elsewhere.
The reader must come to his/her own conclusions on this. However, my basic contention remains: if we want to know something about mankind as race, the most effective way to do it is to study the individual. With regard to this, judging by some excerpts from his posthumously published writings on Genesis, D.M.Lloyd-Jones, despite his commitment to the traditional dogma of original sin (pp.25-27, and see his well-known sermons on Romans 5, etc.), maintained that “All of us, as it were, in addition to inheriting certain things, repeat what was done at the beginning by Adam and Eve” (pp.44ff., cf. 61f.,80). From this I am forced to infer by sheer logic, first, the redundancy of original sin, and, second, recapitulation which is at the heart of Scripture, as Irenaeus indicated long ago. At this point the relevance of B.B.Warfield’s essay on The Human Development of Jesus becomes obvious for he freely alludes to Irenaeus. It is also interesting to note that Warfield’s next essay is on 1 John 2:2 and entitled Jesus Christ The Propitiation for the Whole World. On the assumption that what is not assumed is not healed (Gregory Nazianzen, cf. Hebrews 2) 1 John 2:2 would be an impossibility if recapitulation were not true. Clearly the Bible implies that Jesus was the perfect embodiment of the race (cf. Eph. 1:10). And his journey was unquestionably from ground to glory (Eph. 4:9f.).
My rereading in July 2010 of Lewis’ The Problem of Pain reminds me of something else. In his chapter on animal pain Lewis, rightly in my view, differentiates between what he calls ‘sentience’ and ‘consciousness’ (pp.118ff.). In doing so, he supports my own long held view that while animals feel pain, they do not know it.* On this basis Lewis deduces that the appearance of reckless divine cruelty in the animal kingdom is illusion (p.118). One might almost say, no brain no pain. What Lewis does not do, however, is draw another conclusion, that is that if we are animal flesh (cf. John 1:13; 6:63; Rom. 7:18a; 8:8; 1 Cor. 15:46) when we are babies, then the same applies. Babies may appear to suffer and in a sense doubtless do, but they have neither consciousness nor recollection of it. It is only as consciousness ‘emerges’, to use Prof. Andrews’ word, that the situation changes and that quite dramatically. Again I urge the reader to meditate on this.
But we may go even further. Traditionalists tell us that Eve was simply an individual, the first woman God created from Adam’s side, whose first child was Cain (Gen. 4:1). If that is so, how do we explain Genesis 3:16? How could God increase the pain of one who had never had any children? Ten times no pain equals no pain at all! If, however, we recognize that Adam and Eve are also corporate personalities and had fleshly or animal forebears who resembled babies before they gradually arrive at self-consciousness, then the problem evaporates. If flesh precedes spirit (1 Cor. 15:46), then pre-Adamic ‘man’ like babies belongs to prehistory. For most of us conscious life begins roughly at a time subsequent to weaning when we learn to recognize animals and rainbows and to manage our own bodily functions (cf. 1 Pet. 3:21). Little wonder that the book of Genesis has so little to say about “prehistoric” human beginnings. But what it does say is quite remarkable, a model of condensation for people all over the world at different stages of their growing perception and proving yet once again what an amazing book the Bible is.
Before leaving the subject of pain, we must consider the fact that millions of Jewish baby boys are circumcised on the eighth day. While this may be distressing for their mothers in particular, it does not seem to bother the babies themselves who have no recollection of the ceremony. To my knowledge there has been no move to ban it on grounds of cruelty. The same goes for circumcision for “hygienic” reasons common in my own childhood. I have no recollection of it at all. So if I felt pain and cried, I had no consciousness of it. How different from the situation described in Genesis 34. Circumcision for Shechem and his men (vv.24f.) proved not only painful but acutely incapacitating!
There is another point. Pain begins and increases as we gain self-consciousness and moral awareness. This is precisely what Genesis implies. Just as where there is no law there is no transgression (Rom. 4:15; 7:8, etc.), so where there is no knowledge, there is no pain.
* I must have read Lewis first in 1958 when his book was given to me as a birthday present and inscribed by a female student friend, now Mme M.Dolmazon who lives in St. Etienne, France. While I do not remember being impressed with his view at the time, I certainly remember arriving at it on the basis of my own experience and reflection.
References
Edgar Andrews, Who Made God? Faverdale North, 2009.
Darrell L.Bock, Luke 9:51-24:53, Grand Rapids, 2002.
R.T.France, The Gospel of Matthew, Grand Rapids, 2007.
John Goldingay, Genesis for Everyone, Louisville, 2010.
D.M.Lloyd-Jones, The Gospel in Genesis, Wheaton, 2009.
Romans 5, London, 1971.
J.Murray, Collected Writings 2, Edinburgh, 1977.
B.B.Warfield, Selected Shorter Writings 1, ed. Meeter, Nutley, 1970.
C.J.H.Wright, Knowing the Holy Spirit through the Old Testament, Oxford, 2006.

The Image

Genesis 1:26 tells us of God’s intention to create mankind in his (‘our’) image and likeness and to give him dominion over the rest of creation. Traditionally Christians have believed that God did this in one 24-hour day, but this view is based on a highly questionable interpretation of the word ‘day’ and a dubious exegetical and theological perspective. (1* See further my Twenty-Four Hours? – Reasons why I believe the Genesis days are undefined periods of time). However, on the assumption that the word ‘Adam’ means both mankind as race and man as individual and we base our view of mankind on what we know to be true of the individual, that is, that the latter once (pro)created is observably subject to development, we necessarily conclude that the individual recapitulates and encapsulates the race. (2* On recapitulation, see my I Believe in RecapitulationRecapitulation in Outline) In other words, in trying to understand the limited and somewhat symbolic or parabolic (Goldingay, p.27) information given us in Genesis 1-3, we can resort to the analogy of faith (analogia fidei) and gain light by recognizing that mutatis mutandis the perfected individual serves as the paradigm of the race, and that individual is supremely Jesus himself (cf. Eph. 1:10). (3* The ‘mutatis mutandis’, or the making of the necessary changes, is important since Adam is presented to us in the Garden of Eden, the womb of the race, in apparent physical maturity but spiritual infancy. To that extent he differs from all his descendants including Jesus who was nonetheless made in Adam’s image, Gen. 5:1-3; Luke 3:38.) To express the issue somewhat negatively, if the individual is the paradigm or epitome of the race, the idea that the race did not develop or evolve physically is ruled out of court. If the perfected Jesus, the second Adam, the antitype, who began in the womb, underwent a nine-month gestation period and proceeded to mature through childhood, adolescence, etc., we are compelled to conclude that the first Adam, the type (Rom. 5:14), developed too. Denial of the correspondence between the two Adams is to drive a wedge between them and to render both our theology and anthropology unintelligible. (Cf. Psalm 139:13-16; Eph. 4:9f., and see further below.) The Bible, theology, science, history, personal experience and logic all militate against the traditional idea that Adam was created physically and spiritually mature in one 24-hour day. Indeed, it may legitimately be asked why if he was created righteous and holy, Adam was ever put on probation at all? Does not Genesis 2:17 imply that his goal, like that of all human beings, was eternal life which could not be attained apart from righteousness achieved by keeping the law?

Man and Animal

Though Hebraists have apparently found it impossible to distinguish definitively between image and likeness, nonetheless the terminology suggests that man acquires these characteristics by a gradual process of development. First, like the rest of the animal creation man (Adam) begins life as ‘flesh’ created from the dust of the earth (Gen. 2:7; 6:17, cf. John 1:13). (4* On the creation of man and animal, see e.g. Chris Wright, pp.26ff.) Second, also like the animals among which he lives man begins life in ignorance (Ps. 32:9; Job 35:11) and knows neither good nor evil until, after undergoing some development under the Spirit of God (cf. Luke 2:40), he is able to receive the commandment (Gen. 2:16f., cf. Rom. 4:15; 6:16; 7:9f.; 9:11). (5* One early sign of man’s link with but separation from the animals is his infant/child-like ability to name them and implicitly to exercise authority over them, Gen. 2:19.) So far as the individual is concerned this is beyond dispute and Adam’s development from ignorance to knowledge is recapitulated in all his progeny (Dt. 1:39, cf. Rom. 7:9f., etc.) but certainly not in twenty-four hours!. That it occurred in ourselves and in our children is verified by personal experience. (It might usefully be stressed at this point that this development is the work of the Spirit of God and not to be attributed to naturalistic evolution or Nature! Note Genesis 1:2 andLuke 1:35.)

The Development (Maturation, Perfection) of Jesus

Second, this development from ignorance to knowledge clearly occurred in the second Adam (cf. Isa. 7:15f.; Luke 2:40-52) who is the antitype of the first Adam, his type (Rom. 5:14). The maturation or process of development that occurred in Jesus is evident from the biblical data. He was conceived (made flesh, John 1:14; Luke 1:35, cf. Gen. 1:2), underwent gestation, was born, became an infant, then an adolescent and eventually attained to both physical and spiritual maturity. (6* On man as both flesh and spirit, see my Biblical DualismThe Flesh) While his physical adulthood was paralleled by all animals that reach maturity and was basic to his fleshly manhood since it occurred ‘naturally’ with the passage of time (cf. Luke 2:40-52; 3:23; 1 Cor. 15:46), Jesus’ spiritual maturity or perfection was achieved, first, as a ‘slave’ in Egypt in childhood, second, as a servant who was tested under the law and, third, as a son (the Son) after his anointing by the Spirit (John 1:33; 6:27; Acts 4:27; 10:38). In this way he achieved full covenant maturity (cf. Gal. 4:1-7). (On this, see below.) But the point to note above all is that like Adam before him, as a baby he knew neither good nor evil (Gen. 2:17; 3:5,22: Isa. 7:15f., cf. 8:4) and like all infants he began from scratch, that is, from moral neutrality (Dt 1:39, cf. Rom. 4:15). It was only as he developed and became conscious of the commandment that he reacted to it like Adam before him and established his own moral nature (something he could not have done if Adam’s sin was either imputed or transmitted to him). But whereas Adam broke the commandment as Paul, like all others (Rom. 3:23; 5:12), was to do later (Rom. 7:9f.), Jesus kept it and established his righteousness by his obedience (Rom. 2:13; 6:16; 1 John 3:7). In remaining unaffected by sin despite the reality of his fleshly temptations (Mt. 4:1-11; Heb. 4:15) and his dubious human pedigree (Mt. 1:1-5; Luke 3:38), he was unique (Rom. 8:3; 1 Pet. 2:22) and was thus uniquely fitted to serve as the Saviour of mankind (Heb. 2:17f.). (Verses like John 14:6 and Acts 4:12 are not isolated texts but succinct summaries of the essence of biblical Christology.)

Personhood

If this is so, then personhood, which implies the possession of recognizable human characteristics, is not evident either at conception, during gestation or even immediately after birth. As Paul intimates, we are, first, (animal) flesh, and, second, spirit (1 Cor. 15:46, cf. John 1:13; 3:6). At birth a baby, like all mammals, feeds only on milk or perishable food (cf. John 6:22ff.; Heb. 5:13) and is incapable of ingesting the word of God by which alone man is able to live eternally (Mt. 4:4). Furthermore, Jesus himself says nothing explicit about either the salvation or the damnation of the very young when like his Father (Gen. 1:31) he blesses them. He simply says that of such (not of all in their present condition) is the kingdom of God (Mark 10:14-16). (See further below.) To pinpoint the issue, at birth our difference from the rest of the animal creation with which we are linked (Gen. 2:19; 6:17) is evident only on the physical level. It is not until we acquire moral consciousness after a process of development (cf. the work of the Spirit of God, cf. Gen. 1:2; Luke 1:35,80; 2:40-52?) that we as those whose goal or destiny is to be like God and his children are properly distinguishable from the rest of the animal creation. This becomes even more patent in the Bible when we examine covenant revelation.

Covenant Theology

First, it is plain that initially there is no covenant agreement made with creation. (7* See my Did God Make a Covenant with Creation?Covenant TheologyCovenant Theology in Brief) After all, since it is inarticulate, like Adam himself during the period of his ignorance, a covenant or unilateral agreement, as opposed to a sovereign imposition or command, is a contradiction in terms. (8* Cf. J. Murray, pp.47ff., who denied that the Adamic arrangement had covenantal status.) Thus the first covenant is not established until Noah comes on the scene by which time a process of anthropological development has occurred and mankind, whether as community or individual, has gradually acquired what are clearly human characteristics including speech, understanding, the ability to think, reason, make choices (cf. Heb. 5:13f.), appreciate the significance of rainbows, control bodily functions (cf. 1 Pet. 3:21), express gratitude (cf. Acts 14:17; Rom. 1:21; 1 Cor. 10:30, etc.) and above all understand the commandment (law) and hence become morally conscious.

Then, after promises are made to Abraham and his offspring, the next dispensational covenant following that with Noah is a covenant of law made through Moses. This is clearly an extension of the single commandment given to Adam in his (spiritual) infancy (cf. Israel on leaving Sinai, Ex. 32; Isa. 48:8). Again, it should be noted that by this time the Hebrews had undergone yet further development and were ready to progress beyond bondage to child-like heathenism (cf. Gal. 4:1,3; Col. 2:8,20). But the same is true of the individual, for it can hardly pass without notice that while girls remained uncircumcised (and were often regarded in Judaism as little better than the heathen), boys became responsible for keeping the law when they reached their bar mitzvah at the age of thirteen (cf. Luke 2:40-52) as sons of the commandment. According to Leviticus 25 this established Jewish men as the servants rather than the slaves of God which they had been both literally and metaphorically in Egypt.

Then again, following the promise to David there was a further stage in dispensational covenant theology which was paralleled by more development in both the community and the individual. Jesus as man, or more specifically as a circumcised Jewish man, having already served his stint like all Jewish boys as a son of the commandment attained to life (received the Spirit, cf. Gal. 3:3:1-5) at his baptism and gained the status of a son, the Son, the first-born (cf. Rom. 8:29; Ps. 89:27; Col. 1:15) who would inherit all things (Heb. 1:2; Rom. 8:32), by flawlessly keeping the law (Lev. 18:5, cf. Gen. 2:17). So it was as the spiritually regenerate Son of God that, after fulfilling all righteousness (Mt. 3:15; 19:21), Jesus attained to full maturity (Mt. 5:48) at his glorification. It was then that he finally achieved the pinnacle of perfection (cf. Mt. 5:48; 19:21) and became the exact imprint of God’s nature, the bodily fullness of deity (Heb. 1:3; Col. 2:9, cf. John 17:5,24). (Some readers whose outlook is dominated by Augustine and sin are bound to object to this presentation of the life of Jesus on the grounds that he was already the Word of God made flesh at birth. So, to emphasize my point, if he was truly incarnate, a true man, the Man, I maintain that he had to go through the mill like the rest of his fellows, cf. Heb. 2. There were no short cuts. Though virgin born, he was, like Adam, Luke 3:38, nonetheless initially God’s ‘natural’ son for whom it was necessary, not imperative a la Augustine, to be born again like the rest of his fellows, John 3:1-6. If not, the charge of docetism applies.)

Personhood Again

So, it may be asked, what is the relevance of all this to the issue in question? The answer is that man becomes the image and likeness of God not by being instantaneously stamped with it as a kind of donum superadditum but by a process of development or evolution (cf. the idea that God creates in the womb, Job 31:15). Initially, he is profitless flesh (cf. John 1:13; 6:63; Rom. 7:18), and like the rest of the animal creation he undergoes a period of unconscious (prehistorical) gestation (cf. Gen. 6:17; 1 Cor. 15:46.). In this state like Adam at the beginning he knows neither (the) law nor good and evil (cf. Dt. 1:39; Rom. 9:11, etc.). In light of this it is necessary to infer that the image of God in which man is made initially is only potential. (The reader might find it helpful at this point to meditate on the implications of Romans 7-8 and Galatians 4:1-9.) If this is so, it is quite wrong for anti-abortionists, for example, to argue on the basis of Genesis 1:26 that babies, even fetuses, are persons. Not only do the latter fail to evince all the normal characteristics of persons as we know them but they also fail to measure up theologically. (As a lad, I once heard a Methodist minister describe a baby as a creature with a loud noise at one end and a complete lack of responsibility at the other. Those who have ever been with cows, for example, will recognize the similarity.) What I mean is that while abortion on demand and without adequate reason is doubtless reprehensible, it is not well supported by appeal to the suggestion that a foetus is a person and that killing it is tantamount to the murder of a man or woman who has attained to full personhood of which Jesus is the prime example! This conclusion would appear to have biblical support, for Exodus 21:22f. seem to differentiate between the ‘murder’ of a wife and the concomitant death of her child. While the penalty for the death of the wife is apparently death in accordance with the lex talionis, a fine is sufficient to cover the harm done to the fetus. (It is interesting to compare this with Dt. 22:6f.). In sum, to abort or kill a baby is to kill a potential person not a person who is already being recognizably conformed to the image of God. (9* See further on this my essays on Concerning Infant Salvation)

The Genesis Days

With the above in mind it is imperative for us to reconsider Genesis 1:26 which has traditionally been understood as though the Genesis days were literal 24-hour days and man was created holy, righteous and even perfect without any process of development (cf. Job 31:15; Rom. 9:11). The reasons for questioning this are vital. For example, as has already been noted Scripture talks of God creating or forming in the womb (Job 31:15; Jer. 1:5, cf. Gal. 1:15, etc.) and Psalm 139:13-16 (cf. Eph. 4:9f.) certainly suggest a process. Now if the individual recapitulates the race (or ontogeny recapitulates phylogeny) as a truly biblical covenant theology surely indicates, we are compelled to conclude in the absence of a definite time scale in Genesis 1 (unless of course we unwarrantably insist on interpreting ‘day’ literally) that our creation in the image of God is developmental or evolutionary (cf. 2 Cor. 3:18, etc.). As was suggested above, as embryos and even in the early stages of infancy we are only potentially, though, on the assumption that we attain to maturity, also predestined persons (cf. (Rom. 8:29; Eph. 1:5,11; 1 Pet. 1:2), who are called to be the children of God (1 John 3:1-3). This inference would appear to be supported, first, by God who blesses man in the process of his early development (Genesis 1:28) but fails to make a covenant with him, then, secondly, by Jesus who blesses little children only as potential members of the kingdom who as individuals may or may not eventually exercise faith apart from which they cannot be saved (Mark 10:14-16, cf. Luke 18:15-17 on which see e.g. Bock, ad loc.).

Man’s Evolution

All this suggests that when modern scientific theory tells us that mankind as a race was first (animal) flesh before he became recognizably human (or that Adam had fleshly precursors who were pre-Adamites but not monkeys (!) who came short of being truly human), it has biblical backing. The traditional idea associated with Augustinian theology that man was created perfect and/or completely adult is beyond question a contradiction in terms. For all the evidence at our disposal tells us that undeveloped he is not (a) man at all but a freak like Minerva (Athene) who sprang fully mature from the head of Jupiter (Zeus) in classical mythology. The truth is that man who is both flesh and spirit develops on both levels, that is, first physically and second spiritually under the aegis of God (1 Cor. 15:46, cf. Heb. 5:11-6:1; 1 Pet. 2:2). Man (and indeed creation as a whole it would appear) is the end result of a teleological process.  (Pace supporters of naturalistic evolutionism who ridicule purposive design. It must be conceded, however, that there is a sense in which so-called intelligent design is open to criticism in that even the Bible teaches that the visible creation, Rom. 1:20, is ultimately futile and after reaching maturity is headed for final destruction, Heb.12:27. Note Ecclesiastes, Romans 8:20, 1 Corinthians 15:17. On the other hand, we need to acknowledge as believers that all things work together for good for those who love God, Rom. 8:28.) To express the issue differently, if Jesus the ideal man, the antitype of Adam began his earthly life imperfect, that is, immature, then so did both Adam and the rest of his posterity. If this is not so, it is difficult to acknowledge Adam as man at all, least of all representative man according to the flesh. (The reader should note again that in this scenario Adam the race, mankind, is epitomized or miniaturized in Adam the individual. Thus Jesus is depicted as the last Adam, the true vine or Israel, etc. And it is worth noting that national Israel who is sometimes personified as an individual, Gen. 46:4; Ex. 13:8, experiences birth, youth, and so forth, Isa. 48:8; Jer. 3:24f. Note also how Christians are epitomized all together as one mature man in Galatians 3:28, Ephesians 2:15 and 4:13, and elsewhere as the bride of Christ, Rev. 21:2,9.)

Perfection

The evidence for the development or perfection (perfecting process) of Jesus is incontrovertible. Against the background of both his physical and spiritual development alluded to in Luke 2:40-52, for example, the process of his spiritual maturation appears especially in Hebrews (e.g. 2:10; 5:9; 7:26,28, cf. 6:1; 7:11; 10:1; 12:23; Mt. 5:48; 19:21). Thus, since Jesus as man was initially spiritually as well as physically imperfect (immature, incomplete, cf. James 1:4) and dependent (it is worth noting that it was Joseph who had a dream warning him to go to Egypt out of Herod’s reach), the traditional idea that Adam began life perfect, holy and righteous and proceeded to lose his ‘high estate’ in “the Fall” is manifestly absurd (cf. my What Fall?). While Adam failed to keep the commandment, lost his innocence and became unrighteous (cf. Eccl. 7:29; Isa. 53:6), by contrast Jesus kept it – the entire law in fact – and thereby became righteous (Lev. 18:5;. Rom. 2:13; 6:16; 1 John 3:7, etc.) However, he was not accepted as legally righteous until he had successfully been tested under and had kept the law. At that point, at his baptism in fact, his Father expressed his pleasure in him, acknowledged him as his Son and gave him the Spirit or eternal life (Mt. 3:13-17) in accordance with the promise (Gen. 2:17; Lev. 18:5, etc.). (10* The traditional Reformed order of salvation or ordo salutis which arises out of the unbiblical dogma of original sin is clearly false. See further my essays on The Order of SalvationThe Order of Salvation in RomansCart-Before-The-Horse Theology) Furthermore, it was not until he had undergone death, resurrection and ascension that he was recognized as the Righteous One (Acts 3:14; 7:52; 1 John 2:1; 1 Pet. 2:22) and the Author of life (Acts 3:15; 22:14, cf. 1 Cor. 15:45), that is, on a par with God. Perfection, or rather the perfecting or maturation process, is at the heart of the Christian gospel and is part of the essence of man’s calling (Mt. 5:48; 19:21, cf. Heb. 6:1; 1 Pet. 1:14-16) as Paul, for example, was well aware (Phil. 3:12-16). Little wonder that he calls on his converts to become mature in understanding (1 Cor. 13:11; 14:20) with the goal of being presented mature in Christ (Col. 1:28) both as individuals and as a body (2 Cor. 11:2; Eph. 2:15; 4:13). (11* See further my essay Perfection)

Literalism

If all this is true, the claim of literalists that the Genesis days are literal 24-hour days is plainly false. It represents a complete failure to think theologically as mature men. The days of Genesis are an inspired way of sketching pre-history for all conditions of people who eventually achieve consciousness in actual history. What is indisputably true is that as human beings, in contradistinction from other animals, we are created with the potential of becoming the image of God like Jesus who at the end of his earthly course and ascension into heaven became the exact imprint of his nature (Heb. 1:3). Not for nothing is he called the founder or pioneer and perfecter of our salvation (Heb. 2:10; 21:2, ESV). (Note how when earlier in his earthly pilgrimage Jesus is called ‘good’ in Mark 10:17f., he claims that only God is good, that is in the absolute sense. Like Paul he might well have said that he was not already perfect, Phil. 3:12, cf. Heb. 5:9, etc.) And this potential or process does not culminate for us until we achieve his likeness (Rom. 8:29; 2 Cor. 3:18; Phil. 3:21, cf. Rev. 3:21) and, after shedding our animal flesh, gain spiritual bodies as the children of God (John 1:13; Rom. 8:12-17; 1 Cor. 15:42-50; Gal. 4:1-7; Eph. 1:5f.; Phil. 3:21; 1 John 3:1-3). Our progress or evolution is therefore from ground to glory as his was (Eph. 4:9f.).

Animality

However, there is a down side to this. Where this process is deliberately resisted and men foster the corruptible (animal) flesh in which they are first made (cf. Gal. 6:8 and note 1 Cor. 6:9-11), Scripture not unnaturally likens them to animals, creatures of instinct whose end is to be caught and killed (2 Pet. 2:12; Jude 10, cf. Eccl. 3:18). Self-control is basic to the sanctification process (2 Pet. 1:6-11) apart from which we shall not see the Lord (Heb. 12:14). Spirit is intended to rule flesh (James 3:3) but only Jesus achieved this to perfection (James 3:2b, cf. Mt. 5:48). What is more, he freely gave his flesh on our behalf (Col. 1:22; 1 Pet. 3:18, cf. 4).

In sum, the truth is that the image of God in us is the result of a process of sanctification and perfection, the progressive work of the Spirit of God which culminates or reaches its fulfillment in the perfect man, in Christ who was himself crowned with glory and honour (Heb. 2:9, cf. 1:3). That goal first implied in Genesis 1:26-28 (cf. Ps. 8:3-8) and 2:17 remains for us to achieve (Rom. 2:7,10; Heb. 5:14-6:1; 1 Pet. 1:7) by his grace and in his footsteps (Heb. 2:9-13, etc.). He became like us so that we might become like him as Irenaeus, who strongly stressed recapitulation, maintained.

Old Testament Indicators

In Psalm 139:13-16 (cf. Job 10:11) David, like Paul in Romans 7:9f., clearly recognizes his own recapitulation of Adam’s experience referred to in Genesis 2 and 3. (In Ephesians 4:9f., cf. John 3:13, Paul also arguably sees the descent of Jesus at his incarnation as a recapitulation of Adam’s creation.) In verse 15 David apparently sees himself as seed that is sown to gestate in the womb, v.13. This vividly reflects Adam who is taken out of the ground and put into the garden of Eden to be nurtured there, Gen. 2:8,15.) On the racial level man is placed in the Garden of Eden which surely represents the womb of mankind. So, to all intents and purposes, we all begin in the ground and are dust (Job 34:15; Ps. 103:14; 1 Cor. 15:47-49). But it is only as we develop physically and especially spiritually that we become recognizably human. This is not only what the Bible itself seems to teach in Genesis with respect to Adam and Eve but is evident in our own observation of babies. The death of the stillborn or the infant (cf. Job 3; Jer. 20:14-18) like that of animals is the consequence not of (its) sin but of the natural corruptibility of creation (cf. Rom. 8:18-25; Heb. 1:10-12). It is manifestly paralleled in the early history of the race prior to the giving of the commandment, hence the fossil record and archeological evidence. The arrested development of potential human beings, however, has no moral significance. After all, death could not be the wages of sin until the law was proclaimed and understood. (12* See further my Death Before Genesis 3) By the same token, life was not promised (Gen. 2:17; Lev. 18:5, cf. Rom. 7:9f.)! And to posit either the damnation or the salvation of infants who never achieve self-awareness and moral consciousness is out of the reckoning (pace Augustine). Thus I no more believe in either the damnation or the salvation of the stillborn (cf. Job 3) than I do of a foetus or even an infant which has failed to experience at least a degree of moral consciousness (cf. Jeremiah 20:14-18).

Consequences of Rejecting Human Teleology

If some readers reject all this because it seems too theoretical and arguably appears to threaten their literal/traditional/fundamentalist understanding of Scripture, they have to reckon with the difficulties that their stance involves. First, the idea that man was created full-grown, righteous, holy and perfect undermines the very essence of biblical teleology and is in any case belied by the baby Jesus himself who quite clearly as a son of Adam began with an imperfect (immature) beginning. (If Adam was created holy and righteous as tradition has it, why was he not, having met the condition of eternal life, Lev. 18:5, regenerate? Why, in other words, was he ever put on probation?) It was he above all who Scripture says was not initially perfect (mature, complete) but had to be perfected (Mt. 3:15; 5:48; 19:21; Heb. 2:10; 5:9; 7:26,28, cf. 1:3; 6:1; 7:11; 10:1; Acts 2:36; John 17:5,24, etc.). It was precisely he who eventually became the perfect man after successfully undergoing the test of life (Heb. 2:10) and consequently became a life-giving spirit (1 Cor. 15:45). (13* See further my articles on PerfectionThe Testing Ground)  Second, as we have already seen, an undeveloped man is a contradiction in terms, a freak. Third, if it is true that infants not to mention embryos are persons who are according to tradition sinners by nature as the victims of original sin and are hence susceptible to redemption as covenant children, then heaven, in contrast with the teaching of John 1:13, 3:1-8 and 6:63 (cf. Rom. 7:18) will be filled with corruptible flesh (cf. Rom. 8:13; Gal. 6:8). In other words, we are forced to believe contrary to the explicit teaching of Paul that flesh and blood can indeed inherit the kingdom of God (1 Cor. 15:50). What the Bible teaches, however, is that only those who demonstrate their creation in the image of God as persons and who are righteous either by law keeping or by faith can gain eternal life (Gen. 2:17; Lev. 18:5, etc.).

Faith

The wonderful thing about faith is its relativity. Note especially Hebrews 11 and Mt. 17:20. Even young children can exercise it. And the idea that all the heathen are headed for damnation – extra ecclesiam non salus, cf. WCF, 10, The Larger Catechism, Qu. 60 — rests on a foundation of sand. It should be carefully noted by the same token that just as innocent babies that do not know the law cannot be righteous by keeping it, neither can they be unrighteous by not keeping it (cf. Rom. 6:16). They are morally neutral like the animals that likewise do not know the law. Clearly, if those who do not know the law (commandment) and hence neither good nor evil are in that category (cf. Dt. 1:39; Heb. 5:12-14), Augustine’s idea that all babies that are not baptized are damned is a grotesque error. The truth is that Scripture differentiates between man as genuinely infant and man as indulging in infantile “still-in-the-flesh” behaviour during maturity (Heb. 5:11-6:1; 1 Cor. 2:14-3:3, cf. 1 Pet. 2:1-3). There is in other words a scriptural doctrine of diminished responsibility, but this does not apply to those who are mature and know better (cf. 2 Pet. 1:6), yet who nonetheless choose to indulge the flesh and conduct themselves as if they are children.

I conclude then that babies are not recognizably persons capable of being saved and baptized. (14* It perhaps needs to be stated here that the ecclesiastical dogmas of original sin and infant baptism which are alien to Scripture play a fundamental role in concealing the recapitulation, development and perfection of human beings as portrayed in the Bible and evident in human experience. The quarrel of true science is not with the Bible but with church dogma.)   Just as we assume that an animal that has never known either good or evil dies and yields to permanent corruption apart from sin, so we must assume that human babies who have not reached the age of spiritual discernment are likewise perishable like the material creation from which they emanate (Isa. 51:6,8; 54:10; Mt. 6:19f.; Luke 12:33; Rom. 8:18-25; Heb. 1:10-12; 6:7f.; 12:27; 2 Pet. 3:7,10-12, cf.1 Pet. 1:4,7,18,23; 3:4, etc.). But if this is true, on the assumption that the individual recapitulates the race, we are compelled by parity of reasoning to conclude that the latter, that is, prehistoric man also developed and perished without ever attaining to a recognizable human status. In other words, the Bible itself implies evolution from animal to man (1 Cor. 15:46). The whole process from creation in the ground to completion in glory is God-ordained and is epitomized in Jesus (cf. Eph. 4:9f.), the perfect(ed) man (cf. Eph. 1:10). As I have already put it above, the human journey is from ground to glory.

Concluding Note

The fact that we are regularly considered dust throughout the Bible (Gen. 2:7; 3:19; 1 K.16:2; Job 10:9; 34:15; Ps. 90:3; 103:14;  Eccl. 12:7; 1 Cor. 15:47-49, cf. 2 Cor. 4:7) points to recapitulation. While the human ‘animal’ that attains to maturity completes the pilgrimage from dust to destiny (Seccombe) or from ground to glory (Rom. 8:30) only after shedding its flesh (1 Cor. 15:50), the natural animal which is merely flesh and not spirit (Isa. 31:3, etc.) dies a natural death and suffers total corruption and destruction in the earth from which it was taken in the first place (Ps. 49, cf. Eccl. 3:18-21; Gal. 6:8).

The Human Pilgrimage

If this construction is correct, our human course in this world is, first, dust (as emanating from Adam, Gen. 2:7, cf. Ps. 139:15f.; 1 Cor. 15:47-49); second, animal flesh as stemming from the seed of Adam and nurture in the womb (cf. Gen. 2:8,15,19; Ps. 139:13; Job 31:15; 34:14f.,19; Ps. 104:27-30; John 1:13; 3:6; Rom. 9:11; 1 Cor. 15:46); third, knowledge of the commandment followed by reaction to it establishing moral status (Gen. 3:22; Rom. 7:9f. We can only be good or evil in reaction to the commandment, something to which the dogma of original sin has blinded us, cf. Rom. 6:16); fourth, heathen life lived under the first dispensational covenant, that is, that of Noah (see e.g. Acts 14:15-17; 17:24ff.; Rom. 1:18-32); fifth, servanthood for Jewish men under the law of Moses, sixth, adoption or sonship through faith in Christ (Rom. 8:12-25, cf. Gal. 4:1-7), and, finally seventh, glorification in the presence of God. The pattern is familiarly biblical (cf. Luke 13:32; Acts 13:25; 20:24) and in essence covenantal! (15* See again my essays on covenant theology. It is a matter of general interest that Shakespeare posited seven stages of man!)

In contrast with Jesus, and the end-time saints who undergo a transformation ascension like that of Jesus (1 Cor. 15:51f.), we who die like Adam (Gen. 3) and David (Acts 2:29,34) before the second advent dispense with our corruptible animal flesh on account of sin (Rom. 8:10) since it cannot enter the kingdom of God (1 Cor. 15:50). But because Jesus conquered death and was glorified, we shall also be raised and changed at the general resurrection (cf. 1 Cor. 15:50-55). Glory is our goal and Jesus is our hope (Col. 1:27, cf. v.5; Rom. 8:20,24f.; 1 Pet. 1:3f.). Since God’s purposes and promises are fulfilled in him (2 Cor. 1:20-22), we shall always be with him (John 12:26; 1 Thes. 4:17) in his Father’s house (John 14:2f.) and will see his glory (John 17:24, cf. 14:19) in spiritual bodies like his (Phil. 3:21, cf. 1 Cor. 15:45-49; 2 Cor. 5:1).

As was intimated above, those who reject him and cultivate the flesh like animals rather than the spirit like Christ are forever cursed (Jer. 17:5; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5; Rev. 21:8). They permanently retain the character they have fitted themselves for throughout their earthly lives (Rev. 22:11, cf. Rom. 9:22; 2 Pet. 2:12; Jude 10; Eccl. 3:18).

Supplementary Comments

I have always tended to think of creation, or procreation, as the beginning of life and its later development as the work of Providence, though the two overlap (cf. again Job 31:15, for example). Thus, assuming the truth of recapitulation and using what is known, that is, the fleshly individual as creation in miniature as our template or paradigm, I arrive at the following conclusions. First, my contention is that the early procreation and physical development or gestation of the individual recapitulates mutatis mutandis (making the requisite changes) the prehistory of the race. Second, the early development of the infant/child recapitulates the race’s protohistory. This would seem to be demanded by the fact that while initially there is no covenant with creation, once one (i.e. that with Noah) has been established, we go on to achieve covenant maturity as both race and individual. This would appear to be the necessary inference we draw from passages like John 1:9-13, Romans 1-3 (race) on the one hand, and Romans 7-8 and Galatians 4:1-7(individual) on the other. The basic difference between what I see as the biblical view and the atheistic theory of evolution is the former’s intolerance and rejection of naturalism and the latter’s exclusive acceptance of it. While for the Christian believer (as against all other religions except for Judaism and Islam) a uniquely transcendent Creator God is at work, for the atheist there is only an unexplained force which is continuous with and arising out of an inexplicable creation. Needless to say, for the believer spontaneous generation/creation simply does not make sense.

It ought to be clear to the perceptive reader that the prime reason that the church (as opposed to the Bible) finds itself so at odds with science, history and even personal experience is that it is governed by traditional Augustinian theology. The so-called creation/fall/restoration schema, which posits perfection instead of ‘good’ at the start followed by a “fall” and universal curse leading in turn to eventual restoration, results in a devastating distortion of what the Bible actually teaches and to all intents and purposes destroys biblical teleology. So, for further clarification of my thesis, the reader is urged to read my essays on Covenant TheologyCovenant Theology in BriefCreation Corruptible By NatureI Believe in RecapitulationRecapitulation in OutlinePerfectionThe Journey of JesusThe Ascent of ManRomans 8:18-25The Biblical WorldviewBaptism RevisitedRegarding the Baptism of JesusConcerning Infant Salvation, etc.   Perhaps most important of all are my articles on original sin which, on the assumption that they are valid, undermines the traditional idea that the corruptible nature of this world stems from Adam’s sin, consequent “Fall” and curse (on which see my What Fall?Cosmic Curse?). The truth is, as a correct understanding of Romans 8:18-25 (cf. Heb. 1:10-12) makes clear, that creation is naturally corruptible (perishable) and requires man to exercise dominion over it with a view to escaping from it by gaining eternal life and transformation ascension (cf. Gal. 1:4; Eph. 6:12). Obviously man’s sin or moral disorientation leads to the exacerbation of nature’s corruptibility and his total failure or absence (e.g. in exile, cf. Jer. 26:6,9) leads inevitably to desolation (see e.g. Isa. 6:11, etc., cf. Ex. 23:29). The inference I draw from this is that when the harvest of the world is reaped, since it no longer has inhabitants the world becomes a total desolation and, like the desolate ‘hand-made’ temple (Mt. 23:38; Mark 14:58), is destroyed (Heb. 12:27, etc.). (For excellent comment on Mt. 23:38, see France, pp.883f.)

Additional Note (1)

The attempt of many to argue on the basis of bad theology that as individuals we are persons from conception is in my view absurd. References like Psalm 51:5 and Jeremiah 1:5 do nothing to help their cause. Psalm 51:5 as translated in ESV and NASV, apart from the fact that it could apply to Jesus, is at worst a prime example of hyperbole like Psalm 58:3 (cf. Isa. 8:4) and Job 31:18. In any case, since at birth David did not know the law, he could not have been born ‘guilty’ (NRSV) or sinful (NIV), or by the same token righteous (cf. Rom. 6:16; 9:11). This error is in the same category as the idea that Adam was created holy, righteous and perfect while still in ignorance of the law (commandment).

On the assumption that my view of the issue is correct, it inevitably raises the question of the status of foetuses and small children who die before attaining to the age of understanding. The obvious answer is that in the words of Ecclesiastes 12:7: “the dust (flesh) returns to the earth as it was, and the spirit (or breath) returns to God who gave it”. Clearly moral considerations are no more involved than they are in the death of animals (cf. Ps. 49:12,20; Eccl. 3:19f.; 9:11f.). In saying this I am taking it for granted that the attempt to make death (which in the case of morally aware human beings involves breaking the law and earning wages) on account of sin a universal principle is massively misguided. It fails to reckon adequately with the evidence and is characteristic of the Augustinian worldview not the Bible. (16* See further my Death Before Genesis 3Not Only But AlsoThoughts on Sin in RomansSome Arguments Against Original SinMore Arguments on Original Sin,  J.I.Packer on Original Sin, etc.).

Additional Note (2)

Shortly after completing the above I read Who Made God by Edgar Andrews. On page 259f., he takes issue with what he calls “standard TE” (theistic evolution) on the grounds that it “implicitly assumes a form of emergence”. While it involves, he claims, the creation of man’s physical form by a thoroughly naturalistic evolutionary process (for which Andrews rightly gives the credit to God), his unique nature as man is the result of a special intervention by God. Thus he comments, “In other words, true man only came into being when God injected a soul or spirit into selected members of a pre-human race” and attributes this view to C.S.Lewis (The Problem of Pain, p.65 Fontana ed.) whom he quotes as follows (slightly abridged):

“For long centuries, God perfected the animal form which was to become the vehicle of humanity and image of Himself. He gave it hands whose thumb could be applied to each of the fingers …, and a brain sufficiently complex to execute all of the material motions whereby rational thought is incarnated. The creature may have existed in this state for ages before it became man…. But it was only an animal because all its physical and psychical processes were directed to purely material and natural ends. Then in the fullness of time, God caused to descend upon this organism … a new kind of consciousness which could say ‘I’ and ‘me’ which could look upon itself as an object which knew God….”

Andrews then proceeds to make comments on this which I find somewhat difficult to follow and leave me wondering what exactly his point is. However, I suspect that since his worldview is thoroughly Augustinian and clearly unbiblical (he believes in original perfection and the “Fall” of man, p.243, on which see above and further my WorldviewThe Biblical WorldviewPerfection), it arises from it. However, if the reader has followed my own reasoning above, he/she will not be at all surprised that the first thought to strike me was that Lewis was describing (making the necessary changes) the development of a baby which I claim recapitulates the history of the race! If this inference is justified, then Andrews’ objections to what he calls ‘emergence’ is belied by all children including himself as a child and hence by our corresponding racial history. But even more to the point this is precisely what Scripture itself teaches. Does not Paul indicate in 1 Corinthians 15:46 that we are (animal) flesh before we are spirit (cf. various other texts which point to the same conclusion, e.g. Dt. 1:39; Ps. 139:13-16; Isa. 7:15f.; 8:4; John 1:13; 3:6; 6:63; Rom. 9:11)? Does not the entire Bible describe the progressive advance (cf. revelation) or ascent of man from Genesis to Revelation, from ground to glory (see my The Ascent of ManThe Journey of Jesus), from earth to heaven, from flesh to spirit? Does not a truly biblical covenant theology point in the same direction? And does not the incarnate Jesus himself, the pioneer of our salvation, reflect exactly the same process (cf. Rom. 2:7,10; 1 Pet. 1:7 with Heb. 2:9)? If he as the second Adam is our model or paradigm, he began like his father the first Adam (Luke 3:38, cf. Gen. 5:1-3) knowing neither good nor evil (Dt. 1:39; Isa. 7:15f.). As he grew, he was progressively perfected in the image of God (Mt. 5:48; Heb. 2:10; 5:9, etc.) until he finally regained as man his own former glory (John 17:5,24) and sat at his Father’s right hand (Heb. 1:3, etc.). If all this is true, then we have no alternative but to accept Lewis’ basic point even if we reject his questionable theology elsewhere.

The reader must come to his/her own conclusions on this. However, my basic contention remains: if we want to know something about mankind as race, the most effective way to do it is to study the individual. With regard to this, judging by some excerpts from his posthumously published writings on Genesis, D.M.Lloyd-Jones, despite his commitment to the traditional dogma of original sin (pp.25-27, and see his well-known sermons on Romans 5, etc.), maintained that “All of us, as it were, in addition to inheriting certain things, repeat what was done at the beginning by Adam and Eve” (pp.44ff., cf. 61f.,80). From this I am forced to infer by sheer logic, first, the redundancy of original sin, and, second, recapitulation which is at the heart of Scripture, as Irenaeus indicated long ago. At this point the relevance of B.B.Warfield’s essay on The Human Development of Jesus becomes obvious for he freely alludes to Irenaeus. It is also interesting to note that Warfield’s next essay is on 1 John 2:2 and entitled Jesus Christ The Propitiation for the Whole World. On the assumption that what is not assumed is not healed (Gregory Nazianzen, cf. Hebrews 2) 1 John 2:2 would be an impossibility if recapitulation were not true. Clearly the Bible implies that Jesus was the perfect embodiment of the race (cf. Eph. 1:10). And his journey was unquestionably from ground to glory (Eph. 4:9f.).

My rereading in July 2010 of Lewis’ The Problem of Pain reminds me of something else. In his chapter on animal pain Lewis, rightly in my view, differentiates between what he calls ‘sentience’ and ‘consciousness’ (pp.118ff.). In doing so, he supports my own long held view that while animals feel pain, they do not know it.* On this basis Lewis deduces that the appearance of reckless divine cruelty in the animal kingdom is illusion (p.118). One might almost say, no brain no pain. What Lewis does not do, however, is draw another conclusion, that is that if we are animal flesh (cf. John 1:13; 6:63; Rom. 7:18a; 8:8; 1 Cor. 15:46) when we are babies, then the same applies. Babies may appear to suffer and in a sense doubtless do, but they have neither consciousness nor recollection of it. It is only as consciousness ‘emerges’, to use Prof. Andrews’ word, that the situation changes and that quite dramatically. Again I urge the reader to meditate on this.

But we may go even further. Traditionalists tell us that Eve was simply an individual, the first woman God created from Adam’s side, whose first child was Cain (Gen. 4:1). If that is so, how do we explain Genesis 3:16? How could God increase the pain of one who had never had any children? Ten times no pain equals no pain at all! If, however, we recognize that Adam and Eve are also corporate personalities and had fleshly or animal forebears who resembled babies before they gradually arrive at self-consciousness, then the problem evaporates. If flesh precedes spirit (1 Cor. 15:46), then pre-Adamic ‘man’ like babies belongs to prehistory. For most of us conscious life begins roughly at a time subsequent to weaning when we learn to recognize animals and rainbows and to manage our own bodily functions (cf. 1 Pet. 3:21). Little wonder that the book of Genesis has so little to say about “prehistoric” human beginnings. But what it does say is quite remarkable, a model of condensation for people all over the world at different stages of their growing perception and proving yet once again what an amazing book the Bible is.

Before leaving the subject of pain, we must consider the fact that millions of Jewish baby boys are circumcised on the eighth day. While this may be distressing for their mothers in particular, it does not seem to bother the babies themselves who have no recollection of the ceremony. To my knowledge there has been no move to ban it on grounds of cruelty. The same goes for circumcision for “hygienic” reasons common in my own childhood. I have no recollection of it at all. So if I felt pain and cried, I had no consciousness of it. How different from the situation described in Genesis 34. Circumcision for Shechem and his men (vv.24f.) proved not only painful but acutely incapacitating!

There is another point. Pain begins and increases as we gain self-consciousness and moral awareness. This is precisely what Genesis implies. Just as where there is no law there is no transgression (Rom. 4:15; 7:8, etc.), so where there is no knowledge, there is no pain.

* I must have read Lewis first in 1958 when his book was given to me as a birthday present and inscribed by a female student friend, now Mme M.Dolmazon who lives in St. Etienne, France. While I do not remember being impressed with his view at the time, I certainly remember arriving at it on the basis of my own experience and reflection.
____________________________________________________

References

Edgar Andrews, Who Made God? Faverdale North, 2009.

Darrell L.Bock, Luke 9:51-24:53, Grand Rapids, 2002.

R.T.France, The Gospel of Matthew, Grand Rapids, 2007.

John Goldingay, Genesis for Everyone, Louisville, 2010.

D.M.Lloyd-Jones, The Gospel in Genesis, Wheaton, 2009.

D.M.Lloyd-Jones, Romans 5, London, 1971.

J.Murray, Collected Writings 2, Edinburgh, 1977.

B.B.Warfield, Selected Shorter Writings 1, ed. Meeter, Nutley, 1970.

C.J.H.Wright, Knowing the Holy Spirit through the Old Testament, Oxford, 2006.

Circumcision and Baptism

CIRCUMCISION AND BAPTISM
Much has been made by supporters of infant baptism of the analogy between circumcision and baptism (cf. Col. 2:11-13). But beyond the fact that they are both initiatory rites they have comparatively little in common.
First, we need to note that the covenants of which they are the sacraments are different covenants. The difference between the old and new covenants is radical (2 Cor. 3; Heb. 8) as we shall see further below. (1* See also my Covenant Continuity and Discontinuity at www.kenstothard.com /)
Next it is noticeable that paedobaptists and even some credobaptists apparently see circumcision as being essentially spiritual in meaning since it began with Abraham who was circumcised as a believer (cf. Rom. 4:11). However, while recognizing its origin with the fathers Jesus clearly associates it with law (John 7:22f.). After all, the OT itself also subsumes circumcision under the law as Leviticus 12:3 (cf. Gen. 17:12) indicates. And Paul obviously accepts this connection as Galatians 5:1-6, not to mention his entire polemic against the Judaizers, makes clear (cf. 6:15; Acts 15). In Acts 7:8 Stephen refers to the covenant of circumcision. In view of the fact that Abraham circumcised Isaac on the eighth day as a consequence of being given this covenant, it seems necessary to infer that law was involved even though he himself was a believer. (2* The reader should note, of course, that along with the Bible itself I differentiate between circumcision, or physical circumcision tout simple, Eph. 2:11, and circumcision of the heart, Dt. 30:6; Jer. 4:4, spiritual circumcision, Col. 2:11, and true circumcision, Rom. 2:29; Phil.3:3. Physical circumcision is visible, spiritual circumcision is invisible.)
The fact that all the men of Abraham’s household, (Gen. 17:23) including Ishmael who was explicitly denied covenant membership (Gen. 17:18f.), were normally circumcised on the eighth day (Gen. 17:12-14) established a fundamental hiatus or dichotomy between fleshly circumcision and spiritual baptism which is recognized in the NT. Genesis 17:14 indicates that failure to be circumcised involved transgression of the legal covenant and merited being cut off from the people, that is, Israel according to the flesh. In light of this we should not be at all surprised that even the child of promise, Isaac, was likewise circumcised (Gen. 21:4). In Paul’s eyes he belonged proleptically to two Israels (cf. Rom. 9:6). Thus, we are compelled to conclude that infant circumcision spells law and requires completion in spiritual circumcision (cf. Dt. 30:6; 29:4; Jer. 24:7; 32:39) every bit as much as physical birth ideally requires consummation in spiritual rebirth (John 3:1-8)! So, I conclude that to substitute infant circumcision with infant baptism like substituting repeated animal sacrifices with repeated masses reflects major misunderstanding. Not for nothing did Paul underline the fact that neither circumcision nor uncircumcision is anything but that a new creation is everything (Gal. 6:15; 5:6; 2 Cor. 5:17).
Another pointer in this direction is the absence of female circumcision. In Israel girls were virtually ranked with children and the heathen who were deceived like Eve. She received the commandment only at second hand from Adam (cf. Gen. 3:6; 1 Tim. 2:14; Rom. 1:18-32; Eph.4:17-19). Furthermore, unlike boys who at their bar mitzvah became sons of the commandment (cf. Luke 2:40-52), girls were never considered to be personally responsible for keeping the law of Moses. On the other hand, Jesus regards women as daughters of Abraham by faith (Luke 13:16, cf. 1 Pet. 3:1-6). And, as everyone knows, girls were and are (properly) baptized as believers in Christ (Gal. 3:27f.).
Yet another factor needs to be taken into account. Circumcision, since it occurs on the eighth day, takes place before boys have done either good or evil (cf. Rom. 9:11). In other words, since it signifies law, it puts boys in exactly the same position as innocent but (spiritually) infantile Adam who necessarily received the commandment before he sinned (cf. Gen. 2:16f.). Indeed, on the assumption that where there is no law there is no transgression (Rom. 4:15) it could do no other. By contrast, baptism, which signifies regeneration whose indispensable precondition is righteousness (Lev. 18:5) (3* On this see my The Order of Salvation, The Order of Salvation in Romans.) takes place only after testing under (the) law (cf. Ex. 15:25b;16:4; Dt. 8:2,16, etc.), as Jesus’ own case proves (4* See further my Regarding the Baptism of Jesus, Cart-Before-The-Horse Theology, etc.). Whereas both Gentile and Jew failed the test (cf. Rom. 1-3), Jesus passed it with flying colours, for his Father was well pleased with him. This is confirmed by his reception of the Spirit at his baptism when as God’s natural Son (through the Virgin Mary, cf. Luke 3:38) he was acknowledged as his regenerate Son (Mt. 3:13-17, cf. John 3:1-8) and given eternal life as man in accordance with the promise (Gen. 2:17; Lev. 18:5, etc.).
This brings us to the radical difference between circumcision and baptism. Circumcision is a surgical operation performed by a priest signifying membership of the (legal) covenant community as Abraham’s physical progeny (Gen. 17; Mt. 3:9; John 8:33,39, cf. Acts 13:26; Rom. 4:1,16) to whom the law was uniquely given, but baptism by the Spirit (cf. Mark 1:8, etc.) is a work of God whose condition is conversion (repentance and faith) to Christ (cf. John 1:17). Paul clearly recognizes this in Colossians 2:11-13. The former is done “by hand”, the latter, that is, spiritual circumcision, is done “not by hand” (acheiropoietos), or, otherwise expressed, it is a monergistic act of God. In the eyes of Paul, not to mention John the Baptist who baptized merely with water (John 1:29-33), this “spiritual circumcision” (cf. Col. 2:11-13; Eph. 2:11) is fundamentally different from the legal variety. Failure to recognize this leads inexorably to the merging of old covenant with new covenant and the untenable idea of one covenant in two dispensations or the organic unity of the covenants. Furthermore, not only can we not attribute spiritual circumcision to Ishmael, but neither can we attribute it to the Jews in general, including John the Baptist (cf. Mt. 3:14 ;11:11), as Paul makes clear in his allegory in Galatians 4:21-31. Unbelieving Jews are still at Sinai, that is, under law and are related to Ishmael. They are still in bondage to the stoicheia or elementary principles (ESV) of the universe (Gal. 4:9; Col. 2:20).
Another point of immense importance is the contrast between life and death implied by the sacraments. Whereas baptism signifies Spirit and life, circumcision signifies law and death. In Paul’s eyes the ministry of the law which is signified by circumcision is death (2 Cor. 3). (5* It is worth noting at this point that in Joshua 5 all the circumcised older men die in the wilderness. Not so the uncircumcised younger ones who according to Numbers 14:3,29-35 were not guilty even though they suffered as a result of their parents’ sin. Pace those who believe in original sin!) So to attempt to substitute circumcision with baptism as the Reformed do is in effect to put babies under an obligation not merely to keep the law with a view to life but to fulfil in the flesh all righteousness (Mt. 3:15) as Jesus did after being sealed by the Spirit at his baptism (cf. Mt. 19:21). The very idea reflects fundamental theological and especially covenantal misunderstanding. This becomes yet more apparent once we note the differences between the respective covenant blessings.
Covenant Blessings
Examination of the Bible reveals that the blessings of the old covenant, real though they are, come well short of those of the new covenant (cf. 2 Cor. 3). They are contrasted in the NT especially by Paul in Romans and the author of Hebrews. (6* See again my Covenant Continuity and Discontinuity.)
Old Covenant Blessings
The inheritance of the Jews included the oracles of God (Rom. 3:2, cf. 2:17-20), collective physical adoption (Ex. 4:22), circumcision, temporary animal sacrifices, tenuous earthly redemption (long life), the glory, the covenants including the temporary law, the worship, the promises, the patriarchs and the Messiah according to the flesh, (cf. Rom. 9:4f.), etc. Justification comes only by faith in the promises (Gen. 15:6; Heb. 11) but it is not provided by the covenant. Regeneration remains a promise (Dt. 29:4; 30:6; Jer. 31:33, etc.), conditioned on perfect obedience (Gen. 2:17; Lev. 18:5, etc.). Only Jesus met this condition and was thereby enabled to fulfil all righteousness and inaugurate the new covenant.
New Covenant Blessings
We receive salvation by grace through faith in Christ (Eph. 2:8). The new covenant is eternal (Heb. 13:20) and involves eternal redemption (Heb. 9:12) and an eternal inheritance (Heb. 9:15), justification, regeneration (adoption) (John 3:16; Eph. 2:8, etc.), the gift of the Spirit (Acts 2, etc.), sanctification, perfection, transformation and glorification (Rom. 8:30; Heb. 9:11-15; 13:20). In a word, it saves.
To blur the distinction between circumcision and baptism is to blur the distinction between Jew and Christian, between old covenant and new. It is in effect not merely to excise the letter to the Galatians from the NT, but it is also to deny the essence of the gospel. We are saved by grace through faith, not law.
So I conclude that as circumcision signifying law (Lev. 12:3; John 7:22; Rom. 2:25; Gal. 5:3) sealed the righteousness of Abraham by faith (Gen. 17:10f.; Rom. 4:11), so baptism signifying new birth (Mt. 3:11,16f.; John 1:32f.; Acts 1:5; 11:16) sealed the regeneration of Jesus who kept the law (Lev. 18:5; Mt. 3:13-17; John 1:32; 6:27).
See further my Baptism Revisited, Regarding the Baptism of Jesus, The Theology Behind Baptism at www.kenstothard.com /.

Much has been made by supporters of infant baptism of the analogy between circumcision and baptism (cf. Col. 2:11-13). But beyond the fact that they are both initiatory rites they have comparatively little in common.

First, we need to note that the covenants of which they are the sacraments are different covenants. The difference between the old and new covenants is radical (2 Cor. 3; Heb. 8.) as we shall see further below. (1* See also my Covenant Continuity and Discontinuity)

Next it is noticeable that paedobaptists and even some credobaptists apparently see circumcision as being essentially spiritual in meaning since it began with Abraham who was circumcised as a believer (cf. Rom. 4:11). However, while recognizing its origin with the fathers Jesus clearly associates it with law (John 7:22f.). After all, the OT itself also subsumes circumcision under the law as Leviticus 12:3 (cf. Gen. 17:12) indicates. And Paul obviously accepts this connection as Galatians 5:1-6, not to mention his entire polemic against the Judaizers, makes clear (cf. 6:15; Acts 15). In Acts 7:8 Stephen refers to the covenant of circumcision. In view of the fact that Abraham circumcised Isaac on the eighth day as a consequence of being given this covenant, it seems necessary to infer that law was involved even though he himself was a believer. (2* The reader should note, of course, that along with the Bible itself I differentiate between circumcision, or physical circumcision tout simple, Eph. 2:11, and circumcision of the heart, Dt. 30:6; Jer. 4:4, spiritual circumcision, Col. 2:11, and true circumcision, Rom. 2:29; Phil.3:3. Physical circumcision is visible, spiritual circumcision is invisible.)

The fact that all the men of Abraham’s household, (Gen. 17:23) including Ishmael who was explicitly denied covenant membership (Gen. 17:18f.), were normally circumcised on the eighth day (Gen. 17:12-14) established a fundamental hiatus or dichotomy between fleshly circumcision and spiritual baptism which is recognized in the NT. Genesis 17:14 indicates that failure to be circumcised involved transgression of the legal covenant and merited being cut off from the people, that is, Israel according to the flesh. In light of this we should not be at all surprised that even the child of promise, Isaac, was likewise circumcised (Gen. 21:4). In Paul’s eyes he belonged proleptically to two Israels (cf. Rom. 9:6). Thus, we are compelled to conclude that infant circumcision spells law and requires completion in spiritual circumcision (cf. Dt. 30:6; 29:4; Jer. 24:7; 32:39) every bit as much as physical birth ideally requires consummation in spiritual rebirth (John 3:1-8)! So, I conclude that to substitute infant circumcision with infant baptism like substituting repeated animal sacrifices with repeated masses reflects major misunderstanding. Not for nothing did Paul underline the fact that neither circumcision nor uncircumcision is anything but that a new creation is everything (Gal. 6:15; 5:6; 2 Cor. 5:17).

Another pointer in this direction is the absence of female circumcision. In Israel girls were virtually ranked with children and the heathen who were deceived like Eve. She received the commandment only at second hand from Adam (cf. Gen. 3:6; 1 Tim. 2:14; Rom. 1:18-32; Eph.4:17-19). Furthermore, unlike boys who at their bar mitzvah became sons of the commandment (cf. Luke 2:40-52), girls were never considered to be personally responsible for keeping the law of Moses. On the other hand, Jesus regards women as daughters of Abraham by faith (Luke 13:16, cf. 1 Pet. 3:1-6). And, as everyone knows, girls were and are (properly) baptized as believers in Christ (Gal. 3:27f.).

Yet another factor needs to be taken into account. Circumcision, since it occurs on the eighth day, takes place before boys have done either good or evil (cf. Rom. 9:11). In other words, since it signifies law, it puts boys in exactly the same position as innocent but (spiritually) infantile Adam who necessarily received the commandment before he sinned (cf. Gen. 2:16f.). Indeed, on the assumption that where there is no law there is no transgression (Rom. 4:15) it could do no other. By contrast, baptism, which signifies regeneration whose indispensable precondition is righteousness (Lev. 18:5) (3* On this see my The Order of SalvationThe Order of Salvation in Romans) takes place only after testing under (the) law (cf. Ex. 15:25b;16:4; Dt. 8:2,16, etc.), as Jesus’ own case proves (4* See further my Regarding the Baptism of JesusCart-Before-The-Horse Theology, etc.). Whereas both Gentile and Jew failed the test (cf. Rom. 1-3), Jesus passed it with flying colours, for his Father was well pleased with him. This is confirmed by his reception of the Spirit at his baptism when as God’s natural Son (through the Virgin Mary, cf. Luke 3:38) he was acknowledged as his regenerate Son (Mt. 3:13-17, cf. John 3:1-8) and given eternal life as man in accordance with the promise (Gen. 2:17; Lev. 18:5, etc.).

This brings us to the radical difference between circumcision and baptism. Circumcision is a surgical operation performed by a priest signifying membership of the (legal) covenant community as Abraham’s physical progeny (Gen. 17; Mt. 3:9; John 8:33,39, cf. Acts 13:26; Rom. 4:1,16) to whom the law was uniquely given, but baptism by the Spirit (cf. Mark 1:8, etc.) is a work of God whose condition is conversion (repentance and faith) to Christ (cf. John 1:17). Paul clearly recognizes this in Colossians 2:11-13. The former is done “by hand”, the latter, that is, spiritual circumcision, is done “not by hand” (acheiropoietos), or, otherwise expressed, it is a monergistic act of God. In the eyes of Paul, not to mention John the Baptist who baptized merely with water (John 1:29-33), this “spiritual circumcision” (cf. Col. 2:11-13; Eph. 2:11) is fundamentally different from the legal variety. Failure to recognize this leads inexorably to the merging of old covenant with new covenant and the untenable idea of one covenant in two dispensations or the organic unity of the covenants. Furthermore, not only can we not attribute spiritual circumcision to Ishmael, but neither can we attribute it to the Jews in general, including John the Baptist (cf. Mt. 3:14 ;11:11), as Paul makes clear in his allegory in Galatians 4:21-31. Unbelieving Jews are still at Sinai, that is, under law and are related to Ishmael. They are still in bondage to the stoicheia or elementary principles (ESV) of the universe (Gal. 4:9; Col. 2:20).

Another point of immense importance is the contrast between life and death implied by the sacraments. Whereas baptism signifies Spirit and life, circumcision signifies law and death. In Paul’s eyes the ministry of the law which is signified by circumcision is death (2 Cor. 3). (5* It is worth noting at this point that in Joshua 5 all the circumcised older men die in the wilderness. Not so the uncircumcised younger ones who according to Numbers 14:3,29-35 were not guilty even though they suffered as a result of their parents’ sin. Pace those who believe in original sin!) So to attempt to substitute circumcision with baptism as the Reformed do is in effect to put babies under an obligation not merely to keep the law with a view to life but to fulfil in the flesh all righteousness (Mt. 3:15) as Jesus did after being sealed by the Spirit at his baptism (cf. Mt. 19:21). The very idea reflects fundamental theological and especially covenantal misunderstanding. This becomes yet more apparent once we note the differences between the respective covenant blessings.

Covenant Blessings

Examination of the Bible reveals that the blessings of the old covenant, real though they are, come well short of those of the new covenant (cf. 2 Cor. 3). They are contrasted in the NT especially by Paul in Romans and the author of Hebrews. (6* See again my Covenant Continuity and Discontinuity)

Old Covenant Blessings

The inheritance of the Jews included the oracles of God (Rom. 3:2, cf. 2:17-20), collective physical adoption (Ex. 4:22), circumcision, temporary animal sacrifices, tenuous earthly redemption (long life), the glory, the covenants including the temporary law, the worship, the promises, the patriarchs and the Messiah according to the flesh, (cf. Rom. 9:4f.), etc. Justification comes only by faith in the promises (Gen. 15:6; Heb. 11) but it is not provided by the covenant. Regeneration remains a promise (Dt. 29:4; 30:6; Jer. 31:33, etc.), conditioned on perfect obedience (Gen. 2:17; Lev. 18:5, etc.). Only Jesus met this condition and was thereby enabled to fulfil all righteousness and inaugurate the new covenant.

New Covenant Blessings

We receive salvation by grace through faith in Christ (Eph. 2:8). The new covenant is eternal (Heb. 13:20) and involves eternal redemption (Heb. 9:12) and an eternal inheritance (Heb. 9:15), justification, regeneration (adoption) (John 3:16; Eph. 2:8, etc.), the gift of the Spirit (Acts 2, etc.), sanctification, perfection, transformation and glorification (Rom. 8:30; Heb. 9:11-15; 13:20). In a word, it saves.

To blur the distinction between circumcision and baptism is to blur the distinction between Jew and Christian, between old covenant and new. It is in effect not merely to excise the letter to the Galatians from the NT, but it is also to deny the essence of the gospel. We are saved by grace through faith, not law.

So I conclude that as circumcision signifying law (Lev. 12:3; John 7:22; Rom. 2:25; Gal. 5:3) sealed the righteousness of Abraham by faith (Gen. 17:10f.; Rom. 4:11), so baptism signifying new birth (Mt. 3:11,16f.; John 1:32f.; Acts 1:5; 11:16) sealed the regeneration of Jesus who kept the law (Lev. 18:5; Mt. 3:13-17; John 1:32; 6:27).

See further my Baptism RevisitedRegarding the Baptism of JesusThe Theology Behind Baptism

The Theology Behind Baptism

THE THEOLOGY BEHIND BAPTISM
I read somewhere just recently (2010) that two basic problems relating to the Christian faith remain unsolved – baptism and the millennium. I categorically deny this. If it is true that a rite as important as the sacrament of baptism appears to be beyond our ability to solve, the inference must be drawn that the theology behind it has not been adequately understood. On the assumption that all the doctrines of the NT lie behind baptism, what I take to be a more adequate biblical theology can, I believe, provide a  solution to both of these problems. Here I want to take a look at baptism. (On the millennium, see my Preunderstandings of the Millennium; A Summary of Reasons Against the Return of Christ to earth; Is Jesus Coming Back to earth? etc.,  at  www.kenstothard.com /.)
Biblical Theology in General
Given an adequate appreciation of biblical theology as a whole, there is not the faintest suggestion, even including references to the baptism of households (e.g. Acts 16:33), that infants lacking all moral awareness are appropriate subjects of baptism. First, it should be noted that baptism as such does not appear till we reach the NT, more specifically the new covenant. Then, if baptism signifies as is generally agreed repentance, faith and regeneration by the Spirit of God poured out by Jesus after his glorification (John 7:39; Acts 2), it would appear to be an inescapable inference that infants were automatically excluded. Admittedly, straws in the wind emanating from bad theology and a predisposition to support traditional church practice have been perceived during the course of church history, hard evidence has been conspicuously lacking. To my knowledge only one potentially serious theological argument purporting to support the practice of paedobaptism has ever been mounted, and that is based on covenant theology. However, since all traditional covenant theologies known to me are in my view false, even this argument proves unsustainable on examination. (See further my Covenant Theology, Covenant Theology in Brief.)
False Practice
Traditionally it has been held on the basis of OT practice that since parents are “in the covenant”, even  participators in the covenant of grace, so are their children. Does not the promise of Acts 2:39 relate to believing parents, their children and those who are far off? A little reflection makes it clear that since those who are “far off” are usually the heathen Gentiles (Eph. 2:13,17; Heb. 11:13, cf. John 8:56) who are not included in the (new) covenant until they believe (cf. Eph. 2:12f. Col. 1:11-13, etc.), so the same must apply to children who are incapable of belief. The notion that children born during new covenant times can be regarded as new covenant children does not hold up. This idea derives from old covenant practice where parents who were themselves Jews by birth (Gal. 2:15) were under a legal obligation to circumcise boys on pain of breaking the covenant (Gen. 17:14). But this was a different covenant applied to the chosen people redeemed from Egypt (Ex. 20:2) as the conspicuous exclusion of girls indicates (contrast Acts 2:18; Gal. 3:28). The very fact that circumcision occurred on the eighth day excludes faith and underlines its legal nature (Gen. 17:12), for even Isaac, the child of promise, was subjected to it (Gen. 21:4). This proves beyond reasonable doubt that his circumcision was different in kind from that of Abraham his father for whom it was a seal of the righteousness he already had by faith (Gen. 15:6, cf. Rom. 4:11). Certainly, in due course Isaac became a believer in the covenant of promise, but it was his faith not his circumcision that differentiated him from others in his father’s household like Ishmael who despite circumcision (Gen. 17:23,25f.) was explicitly excluded from the covenant people (Gen. 17:18-21). And the Scripture makes it abundantly clear that, Abraham apart, circumcision relates to law not to grace (cf. John 7:22f.; Gal. 4:21-31; 5:3). (1* It is arguable that incomers like the slaves and aliens referred to in Exodus 12:44,48 were motivated by faith, cf. Rahab and Ruth, but it is doubtful whether this was usually the case.) This is made crystal clear by the fact that it was eventually subsumed under the law (Lev. 12:3, cf. Gal. 5:3).
The attempt has been made historically to equate, or at least to substitute, circumcision in the old covenant with baptism in the new. For example, Colossians 2:11 has been frequently appealed to. However, it seems to be properly recognized nowadays (2010) that circumcision performed “without hands” is categorically different from the surgical operation performed on babies “with hands” (2* See further my Manufactured or Not So at www.kenstothard.com /.). The difference is that between flesh and spirit, no less (cf. Gal. 4:21-31). Clearly two different covenants with different implications are involved. (Cf. my Covenant Continuity and Discontinuity.)
False Covenant Theology
Indeed, the real point at issue is covenant theology. The so-called organic unity of the covenant of grace traditionally embraced by many blurs, even erodes, the underlying distinction between the different covenants as propounded by Scripture. (3* On the unity of the covenant of grace, see e.g. John Murray.) Indeed, it makes a highly misleading monolith out of the rich and variegated character of the covenants as they are presented to us in the Bible. What is more, it plainly erodes the biblical differences evident in the races (e.g. 1 Cor. 10:32), individuals and even in the individual as such as we shall see below. Again, federal theology which suggests that there was a covenant of works made with Adam as the covenant head and representative of all mankind as reflected in the Westminster Confession of Faith and taught by various theologians in the Reformed tradition is a serious deviation from what is actually taught in the Bible. The assumption that from the beginning God made a covenant with creation is not valid since it manifestly lacks a biblical foundation (4* See my Did God Make A Covenant With Creation?). It is thus a figment of man’s imagination comparable to the teachings of the false prophets (Jer. 14:14; 23:16, etc.).
Original Sin
It follows that when the assumption that there was an original covenant with creation is erroneously extended to the idea that God made a covenant with Adam, we are clearly in the realm of fantasy. Historically, this has had disastrous repercussions on the church’s understanding of biblical theology. It has led to the notion that Adam’s sin was imputed to all his offspring so that they were born sinners in spite of its implicit denial in Scripture (e.g. Dt. 1:39; Num. 14:3,31-33) and the fact that where there is no law there can be no transgression (Rom. 4:15, etc.). For all that, original sin remains to this day one of the main supports of infant baptism. (5* See further my articles mentioned below on original sin including An Exact Parallel.) However, if it is deemed correct, Jesus as a son of Adam (Luke 3:38) and a true human being (Heb. 2:17; 4:15) must have been born a sinner like all his fellows, and this Scripture rigorously disallows. (6* I find it impossible to take seriously the so-called covenant theology of the Dispensationalists. It is little more than an amalgam of elements of Scripture which though they have value in themselves hardly contribute to a coherent full-fledged theology. On Dispensationalism see, for example, Dispensationalism Today by C.C.Ryrie, Prophecy and the Church by O.T.Allis, Dispensationalism Today, Yesterday, and Tomorrow by C.I. Crenshaw and G. E.Gunn, Dispensationalism by K.A.Mathison.)
True Covenant Theology
It is widely agreed that according to the Bible there are five divine covenants made with man. They constitute those with Noah, Abraham, Moses, David and Jesus. Of these, the ones with Abraham and David are purely promissory and are accepted by faith as part of God’s revelation to Israel (cf. Rom. 4:1-8). By contrast the other three are dispensational. Though the covenant of law made through Moses applied strictly speaking to the Jews alone, since, however, it relates to human nature it has historically “spilled over” into Gentile territory. And it is worth noting that the reference to “schoolmaster” in Galatians 3:25 (KJV) though not exactly accurate is a reflection of God’s dealings with his chosen people, the Jews. These covenants, which apply to the race though they are not mentioned as such, appear in the first three chapters of Paul’s letter to the Romans. The Gentiles were the beneficiaries of the foundational covenant with Noah and remain so to the end of the world (Gen. 8:22; Acts 14:17, cf. Luke 17:26f.). Obviously the Jews who began in heathendom as Gentiles continued to enjoy the benefits of the covenant with Noah too, but they had the added advantage of the law of Moses (e.g. Rom. 2:17-3:2; 9:4). However, since they proved incapable of gaining the eternal life promised by the law (Gen. 2:17; Lev. 18:5; Rom. 7:10, etc.) which they constantly and universally broke (1 K. 8:46; Ps. 130:3; 143:2, etc.), they were promised a new covenant (Jer. 31:31-34), and this was eventually established by Jesus. But while the Mosaic law was essentially exclusive and was imposed (7* I use the word ‘imposed’ guardedly since it needs to be recognized that a covenant involves at least a degree of agreement. An entirely unilateral covenant is a contradiction in terms. Hence there could be no covenant with an inarticulate creation. At Sinai, the Israelites positively accepted the terms of the covenant even if they promptly proceeded to renege on it, Ex. 19:8; 24:3,7.),  on them alone (Dt. 4:32-40; Ps. 147:19f.), the new covenant proved gloriously inclusive for all who exercised faith in Christ (John 3:16,36). It broke down the barrier built by the law between Jew and Gentile and made one man out of the two (Gal. 3:28; Eph. 2:15; 4:13).
So I contend that just as the history of the race is covenantal, so is the experience of the individual. Recognition of this is basic to our understanding of Christian baptism.
Recapitulation
It is occasionally pointed out that the word ‘Adam’ in Scripture means both man the individual and man the race, though in the early chapters of Genesis differentiating between the two is apparently somewhat difficult even for scholars. This being so, it is hardly surprising that the covenant theology which embraces the race as set out above is epitomized or recapitulated in the individual. Alternatively expressed, what is true of the race is mutatis mutandis (making the requisite adjustments) true of the individual. This becomes apparent when we compare Romans 1-3 and John 1:9-13 with Romans 7-8 and Galatians 4:1-7. Regrettably this insight, which was clearly perceived by Irenaeus, the so-called father of theology in the early church, has been almost completely lost to view in the theology of Augustine which has dominated the church since the fifth century. For all that it is of vital importance if we are to understand the doctrine of baptism. As we saw above, just as the race (Adam) like creation itself was initially devoid of covenant status and but for the grace of God manifested to Noah would have been obliterated by the flood, the same is true of babies which are born unprofitable flesh without a covenant guarantee (John 1:13; 6:63). It is only after undergoing a degree of development or maturation that they are “baptized” into Noah (1 Pet. 3:19). In other words, as children in contrast with the rest of creation who have learned to name animals and recognize rainbows, they are capable of living a life of faith just as he was (cf. Heb. 11:7).
Later, of course, like Abraham in his heathen state under Noah, they are in a position to believe the promise of God if and when it is explained to them (cf. Eph. 2:12). Later still in the course of their development Jewish boys undergo their bar mitzvah and become sons of the commandment. In this way, they are according to Paul “baptized” into Moses (1 Cor. 10:2). An obvious example of this was Jesus who as a Jew was circumcised on the eighth day and after living like his forebears as a slave in Egypt (Mt. 2:15) under the covenant with Noah at the age of thirteen took personal responsibility for keeping the law (cf. Luke 2:40-52). And it is while playing his role as a servant rather than a slave under the law (cf. Lev. 25:39ff.) that an understanding of the promise made to David regarding the Messiah would have impinged on his mind and that of all well taught and faithful Jews. This would of course undergird Jesus’ understanding of his mission to the world.
The Order of Salvation
Before being in a position to accomplish this mission, however, Jesus had meet certain preliminary requirements relating to the order of salvation. (8* It is usually forgotten that Jesus as man had from the start to seek glory and honour like all the rest of his brethren, Ps. 8; Rom. 2:7,10. See my The Order of Salvation, Cart-Before-The-Horse Theology, etc.) The primary one was to flawlessly keep the law by which God had initially promised life to Adam in the Garden (Gen. 2:17, cf. Lev. 18:5, etc.). For the first and only time in the history of man, he succeeded (Isa. 53:9; 1 Pet. 2:22) and in doing so met the precondition of life which was righteousness (Dt. 6:25; Rom. 2:13; 1 John 3:7, etc.). It was thus that Jesus earned the approbation of his heavenly Father and was acknowledged and confirmed as his Son. It was here that ontology complemented action. Consequently, he was baptized and thereby received the regenerating Spirit of God which remained on him (John 1:32, cf. 6:27). In plain words, in accordance with his own teaching, Jesus was born again and proclaimed as the true Son of God (John 3:1-8, cf. Gal. 4:1-7). Just as he was the first and only man in history to keep the law and gain righteousness before God (Mt. 3:13-17, cf. Job 4:17), so he was the first to experience regeneration (Lev. 18:5, cf. 2 Tim. 1:9f.), and eventually the immortality and incorruption of his Father (2 Tim. 1:10).
“Precapitulation”
It is at the baptism of Jesus, the second Adam, however, that his recapitulation of the history of the race, the Jewish race in particular, came to an end. Prior to his coming, no son of Adam had managed to go further along the path to perfection (Lev. 11:44f.; 19:2) precisely because they all failed to keep the law (1 K. 8:46, etc.). Since he had succeeded, however, he was at last able to fulfil all righteousness (Mt. 3:15), pioneer new covenant or regenerate life himself (cf. Mt. 5:48; 19:21; Heb. 6:1, etc.) and finish the work his Father had given him to do (John 17:4).
Regeneration/Adoption Universally Necessary
This prompts the question as to why it was necessary. Since the time of Augustine it has been insisted that regeneration is necessary only for sinners especially as those who had fallen prey to original sin (see e.g. Needham, p.251). But apart from the fact that original sin has a very dubious foundation in Scripture (9* See my Does Romans Teach Original Sin? Some Arguments Against Original Sin, More Arguments on Original Sin, Short Arguments Against Original Sin, etc., at www.kenstothard.com /)    John 3:1-8 makes no mention of sin at all, and there is not the slightest evidence indicating that it was a consideration. What is brought to the fore in this passage is the natural condition of human beings as flesh. So we must ask what the point is that Jesus is trying to make to Nicodemus.
Surely he is trying to impress on his mind the fact that the human goal of perfection or likeness to God (Mt. 5:48; 19:21) can only be fully achieved in heaven in the presence of God (cf. Heb. 2:10; 1 Pet. 3:18). But getting to heaven depends, first, on moral perfection which is every human being’s challenge (Lev. 11:44f.; 19:2; Mt. 5:48; Rom. 2:7,10; 1 Pet. 3:7, cf. Acts 14:22; Col. 1:13; 2 Pet. 1:11), and, second, on generic perfection which cannot by its very nature be achieved in the flesh (1 Cor. 15:50). Jesus, however, had uniquely achieved legal perfection and gained life, that is, immunity to death by keeping the written law. But in order to finish the work his Father gave him to do (John 17:4; 19:30) he had to fulfil all righteousness (Mt. 3:15) and freely give his life in death for his sheep. In the event, his death was vicariously offered and was not the consequence of wages personally earned. This being so, it could not retain its hold over him (Acts 2:22-24). Thus Jesus rose again not having experienced the corruption which follows in the normal course of nature. For all that, he could not live forever in naturally transient flesh (Ps. 78:39) or on the temporal earth which he himself had taught would eventually pass away (Mt. 24:35) like everything else that is physically visible (2 Cor. 4:18). Since this was so, the transformation that he had undergone at his incarnation had to be reversed or overcome (e.g. John 13:3; 16:28). Having permanently assumed human nature he now had to take his place once again at his Father’s side but this time as man. In order to be glorified, however, he had to be retransformed (John 17:5, cf. 24) – a point implicitly hammered home time and time again (5 times at least in the letter to the Hebrews alone: 1:3;13; 8:1; 10:12; 12:2). In brief, his glorification necessarily involved his transformation (cf. 1 Cor. 15:53), and if this is true of him, it is necessarily true of us (Phil. 3:21, cf. Rom. 8:30; 1 Cor. 15:50-54). As Paul told the Corinthians, flesh and blood cannot by nature inherit the kingdom of God nor can the naturally perishable inherit the imperishable (15:50).
Christians
What is the relevance of all this to Christian baptism? It must be that just as Jesus as the second Adam recapitulated the history of the race (the Jewish race in particular, cf. Gal. 4:1-7), so do we. But whereas he served as the trailblazer of the Christian life, we follow in the steps he pioneered. This cannot occur, however, until we have undergone the same sort of preliminary experiences and process of maturation that he had. So like him who was born of woman, we also must begin at the beginning, and that beginning is manifestly not Christian. Indeed, it is not covenantal at all. For we all begin life in the womb (cf. the Garden of Eden) and successively become babies, children, adolescents and finally adults, as Irenaeus taught. As babies, like Adam and Eve at the beginning, we initially know neither good nor evil since we do not know the law, or, more specifically, the commandment (cf. Dt. 1:39). (This being so, we cannot be sinners since where there is no law there is no transgression, Rom. 4:15; 7:8, etc.) But what is this commandment? Clearly the parental ‘no’ that all of us inevitably encounter in the course of our early development (cf. Prov. 1:8; 4:1-9; 6:20). This was obviously Paul’s own experience as he makes clear in Romans 7:9-10. Prior to receiving the commandment he claims that like Adam and Eve in their (spiritual) infancy he was “alive”. But when the commandment eventually made its impression on his developing mind, like his first parents he failed to keep it and so ‘died’! First, as a child like Eve and the heathen who did not have the written law (Rom. 2:14-16, cf. 1 Tim. 2:14), he gave way to temptation and deception (Gen. 3:6, cf. Rom. 1:18-32; 7:11; Eph. 4:17-19). Next, like Adam and later the circumcised Jews who knew the law he rebelled against it (cf. Ex. 32) and/or failed miserably to keep it, even though like the Psalmist (119) he loved and prized it. This meant he needed a means of escape (cf. Rom. 7:14-25).
But neither the heathen, who like children were far off (Acts 2:39), nor the Jews, who like adolescents were near (Eph. 2:17), were baptized as Christians were to be. Why? Because, so long as both Gentiles and Jews remained unbelievers in Christ, they lacked proper access to God and the spiritual maturity and Trinitarian fullness that it brought (Eph. 2:18, cf. John 14:6). They were under law or, to express the issue more relevantly to the issue of baptism, they were under more primitive and different covenants suited to their immaturity (diminished responsibility, cf. Gal. 4:1ff.) which they failed to keep (see Rom. 1-3). It was only when they repented and confessed Christ as Saviour that they gained the righteousness necessary to receive eternal life (John 3:16; Rom. 3:21-26; 6:22f.) and became Christians by baptism (Rom. 6:3) in the name of the Father, the Son and the Holy Spirit (Mt. 28:19).
So it is now clear that we are, first, “baptized” as children (not babies) into Noah (1 Pet. 3:19, cf. Acts 14:17; Gal. 4:1f.), second if we are Jews, “baptized” into Moses as spiritual adolescents under law (1 Cor. 10:2, cf. Gal. 3:23f.), and, third, baptized into Christ as believers in him (Rom. 6:3). Of course, it may well be complained at this point that Gentiles come to Christ apart from circumcision and the law. But so did Jewish women. So our inference must be that the Gentiles who did not have the law of Moses as such and were deceived like Eve (Gen. 3:6; Rom. 1:24ff.; Eph. 4:22, cf. 1 Tim.2:14) were nonetheless saved by faith apart from the law. This was true even of the heathen Abraham who was justified as a sinner by faith before he was circumcised. Little wonder that Jesus refers to the woman with the issue of blood as a daughter of Abraham (Luke 13:16)!
It is interesting to reflect that the Jews would have been extremely unlikely to consider children as fit subjects for baptism when they considered circumcision necessary (Acts 15:1,5). But more to the point, since Paul saw himself as deceived like Eve in his childhood (Rom. 7:11) before he took responsibility for keeping the law as a son of the commandment at age thirteen, he would have dismissed infant/child baptism out of hand as Galatians 4:1-7, which clearly reflects growing maturity, suggests. So too would the author of Hebrews who saw the law as only the shadow of the good things or realities to come (Heb. 10:1).
If all this is true, the tragedy of history is that the church has failed to reckon with the development or maturation of man both as community and individual. Just as Christianity came to the race in the fullness of time (Gal. 4:4) and at the end of the ages (1 Pet. 1:20), so it comes to the individual in his relative maturity. To eliminate development, maturation or evolution is radically to misunderstand  baptism, covenant theology and recapitulation. It is reduce the Bible to a flat uniformity and treat Gentiles like Abraham who lived under the covenant with Noah as though they were Christians even though Jesus himself saw matters differently (John 8:56).
The Meaning of Baptism
This of course prompts another basic question: what is the meaning of baptism? In light of the prior ministry of John the Baptist who maintained that his baptism of repentance for the forgiveness of sins (Mark 1:4; John 1:6f., etc.) would be followed by Jesus’ baptism of the Spirit, Christian baptism’s prime significance is clearly the reception of the Spirit or regeneration. How then is the Spirit received? How in other words are we born again? First, in Matthew 3:13-17 Jesus as man, the quintessential man, the last Adam, the author and pioneer of our faith (Heb. 5:9; 12:2), having gained righteousness (pleased his Father) by keeping the law, is paradigmatically portrayed at his baptism receiving the Spirit and therefore eternal life. This was in accordance with the original promise made first to Adam (Gen. 2:17) and then to the chosen people (Lev. 18:5; Neh. 9:29; Ezek. 20:11,13,21, cf. Rom. 10:5, etc.). Secondly, Paul answers the question in Galatians 3:1-5, for example. We are born again not by personally keeping the law, of which we are incapable (Gal. 2:16; 3:11, etc.), but through faith in Jesus. Why is this so vitally important? Because man was never meant to be his own saviour (cf. Isa. 45:22f.; Phil. 2:9-11) and be in a position to boast about it (1 Cor. 1:29; Eph. 2:9, etc.). So it was precisely Jesus the Son of God who as man, the second Adam in fact, gained life and glory and honour and was able to serve as our Saviour by laying down his life for the forgiveness of our sins (Heb. 2:9f.; 10:14-18). Since he himself had to achieve righteousness (Rom. 2:13) in order to receive life (Mt. 19:17) and perfection (Heb. 2:10; 5:9; 7:26,28), so through faith in him do we (Phil. 3:9,12-14; Heb. 6:1; 9:14). In other words, if perfection, or to be like God (cf. Gen. 3:5), is the goal of human life (Mt. 5:48, cf. Heb. 6:1; 7:11), we have no option but to commit ourselves to him who laid down his life for us and redeemed us by his blood (Eph. 1:7). Thus through faith in him as our covenant head and representative, we gain forgiveness for our sins, and being accounted righteous (justified by faith) we are baptized and receive the Spirit just as he did. It is in this way that we are born again in accordance with the original promise made to Adam (Gen. 2:17; Lev. 18:5; Mt. 19:17; Rom. 10:5-13). All this – repentance, faith, baptism in water and reception of the Spirit – constitutes, in the words of Bruce, “one complex experience” (p.281). Otherwise expressed, since we are saved by grace through faith (Eph. 2:8), it is divine not human action (cf. Col. 2:11-13) that ultimately gives baptism its effective meaning. Needless to say, this rules out infant baptism which for its recipient is in any case meaningless.
Baptism in the New Testament
As I have already noted there is no evidence of infant/child baptism in the NT. The prime reason for this is that baptism, so far as we ordinary mortals are concerned, requires both repentance for sins actually perpetrated (cf. John the Baptist and washing with water, Mark 1:4) and faith in Christ (John 3:16) which leads to the outpouring of the Spirit (Acts 2:38). Since as early as Genesis 2:17 it is taught that eternal life for mortal man can only be gained on the condition of fulfilling the commandment, and later the whole law (Lev. 18:5), failure must be overcome through faith in Christ who as man’s representative and covenant head lived a sinless life and achieved the perfection that his Father required. (Alternatively, we may say that he matched his divinity with his humanity and proved who he was by his actions.) He died on our behalf for the forgiveness of sins and provided the righteousness apart from which salvation is impossible (Phil. 3:9, cf. Acts 4:12).
So it is only those capable of making a credible profession of faith in and confession of him as Lord (Rom. 10:10) who are the proper subjects of baptism. To baptize babies/children is to deny biblical teaching with regard to recapitulation, sin personally committed, covenant theology, repentance, faith, regeneration and perfection – all of which are integral to complete human experience and hence to the plan of salvation. Again, alternatively expressed, infant baptism is in effect a denial of our humanity.
Jesus Our Paradigm
At the end of the day, Jesus, the Man, the only man to keep the law, serves as our paradigm (cf. Heb. 2:17). And he does so not least in baptism. The onus probandi or burden of proof rests on those who deny it.
Postscript
Among the various reasons why infant baptism was adopted historically lay the concern about the salvation of babies. The question of whether they are saved or not is not directly broached in the Bible, though they are clearly regarded as innocent (Num. 14:3,33ff.; Dt. 1:39; 1 K. 3:7,9; Isa. 7:15f.; Heb. 5:12-14). So while they could not be damned a la Augustine, by the same token they could not be saved. Since they lack knowledge of the law which promises life, they are unprofitable flesh (John 6:63). As such like animals they cannot exercise faith and so cannot please God (Heb. 11:6). On the other hand, in view of a great deal of OT teaching summed up in Hebrews 11 we should have no qualms about the salvation of those who exercise an immature kind of faith like Noah but never embrace Christ for historical/chronological/covenantal reasons. For just as those who lived before Christ were by faith ultimately made perfect through him (cf. Abraham, Mt. 8:11), so are children who fail to exercise faith in Christ as ‘adults’ do (Heb. 11:39f.). The order of salvation (ordo salutis) is of prime importance here. To put regeneration before faith in order to overcome the imagined effects of original sin which does not exist is not only to pervert baptism but also much of the rest of our theology, as history amply demonstrates.
It should never be forgotten that Jesus taught that despite physical death all (believers) are alive to God (Luke 20:38).  Certainly the idea embraced by Augustine that apart from baptism children are damned is totally alien to the Bible. It is to posit a rift between creation and salvation. Indeed, it is in effect to render creation meaningless. In any case, regeneration cannot be conveyed by sacrament administered by man any more than it could by a ‘hand-made’ circumcision. (See further my articles on Concerning Infant Salvation and Are Babies Saved? at www.kenstothard.com ).
Reference
F.F.Bruce, Paul Apostle of the Free Spirit, Exeter, 1977.
On the subject of baptism see further my Baptism Revisited and Circumcision and Baptism at www.kenstothard.com /.

I read somewhere just recently (2010) that two basic problems relating to the Christian faith remain unsolved – baptism and the millennium. I categorically deny this. If it is true that a rite as important as the sacrament of baptism appears to be beyond our ability to solve, the inference must be drawn that the theology behind it has not been adequately understood. On the assumption that all the doctrines of the NT lie behind baptism, what I take to be a more adequate biblical theology can, I believe, provide a  solution to both of these problems. Here I want to take a look at baptism. (On the millennium, see my Preunderstandings of the Millennium?, A Summary of Reasons Against the Return of Christ to Earth, Is Jesus Coming Back to Earth?)

Biblical Theology in General

Given an adequate appreciation of biblical theology as a whole, there is not the faintest suggestion, even including references to the baptism of households (e.g. Acts 16:33), that infants lacking all moral awareness are appropriate subjects of baptism. First, it should be noted that baptism as such does not appear till we reach the NT, more specifically the new covenant. Then, if baptism signifies as is generally agreed repentance, faith and regeneration by the Spirit of God poured out by Jesus after his glorification (John 7:39; Acts 2), it would appear to be an inescapable inference that infants were automatically excluded. Admittedly, straws in the wind emanating from bad theology and a predisposition to support traditional church practice have been perceived during the course of church history, hard evidence has been conspicuously lacking. To my knowledge only one potentially serious theological argument purporting to support the practice of paedobaptism has ever been mounted, and that is based on covenant theology. However, since all traditional covenant theologies known to me are in my view false, even this argument proves unsustainable on examination. (See further my Covenant TheologyCovenant Theology in Brief)

False Practice

Traditionally it has been held on the basis of OT practice that since parents are “in the covenant”, even  participators in the covenant of grace, so are their children. Does not the promise of Acts 2:39 relate to believing parents, their children and those who are far off? A little reflection makes it clear that since those who are “far off” are usually the heathen Gentiles (Eph. 2:13,17; Heb. 11:13, cf. John 8:56) who are not included in the (new) covenant until they believe (cf. Eph. 2:12f. Col. 1:11-13, etc.), so the same must apply to children who are incapable of belief. The notion that children born during new covenant times can be regarded as new covenant children does not hold up. This idea derives from old covenant practice where parents who were themselves Jews by birth (Gal. 2:15) were under a legal obligation to circumcise boys on pain of breaking the covenant (Gen. 17:14). But this was a different covenant applied to the chosen people redeemed from Egypt (Ex. 20:2) as the conspicuous exclusion of girls indicates (contrast Acts 2:18; Gal. 3:28). The very fact that circumcision occurred on the eighth day excludes faith and underlines its legal nature (Gen. 17:12), for even Isaac, the child of promise, was subjected to it (Gen. 21:4). This proves beyond reasonable doubt that his circumcision was different in kind from that of Abraham his father for whom it was a seal of the righteousness he already had by faith (Gen. 15:6, cf. Rom. 4:11). Certainly, in due course Isaac became a believer in the covenant of promise, but it was his faith not his circumcision that differentiated him from others in his father’s household like Ishmael who despite circumcision (Gen. 17:23,25f.) was explicitly excluded from the covenant people (Gen. 17:18-21). And the Scripture makes it abundantly clear that, Abraham apart, circumcision relates to law not to grace (cf. John 7:22f.; Gal. 4:21-31; 5:3). (1* It is arguable that incomers like the slaves and aliens referred to in Exodus 12:44,48 were motivated by faith, cf. Rahab and Ruth, but it is doubtful whether this was usually the case.) This is made crystal clear by the fact that it was eventually subsumed under the law (Lev. 12:3, cf. Gal. 5:3).

The attempt has been made historically to equate, or at least to substitute, circumcision in the old covenant with baptism in the new. For example, Colossians 2:11 has been frequently appealed to. However, it seems to be properly recognized nowadays (2010) that circumcision performed “without hands” is categorically different from the surgical operation performed on babies “with hands” (2* See further my Manufactured Or Not So). The difference is that between flesh and spirit, no less (cf. Gal. 4:21-31). Clearly two different covenants with different implications are involved. (Cf. my Covenant Continuity and Discontinuity)

False Covenant Theology

Indeed, the real point at issue is covenant theology. The so-called organic unity of the covenant of grace traditionally embraced by many blurs, even erodes, the underlying distinction between the different covenants as propounded by Scripture. (3* On the unity of the covenant of grace, see e.g. John Murray.) Indeed, it makes a highly misleading monolith out of the rich and variegated character of the covenants as they are presented to us in the Bible. What is more, it plainly erodes the biblical differences evident in the races (e.g. 1 Cor. 10:32), individuals and even in the individual as such as we shall see below. Again, federal theology which suggests that there was a covenant of works made with Adam as the covenant head and representative of all mankind as reflected in the Westminster Confession of Faith and taught by various theologians in the Reformed tradition is a serious deviation from what is actually taught in the Bible. The assumption that from the beginning God made a covenant with creation is not valid since it manifestly lacks a biblical foundation (4* See my Did God Make a Covenant with Creation?). It is thus a figment of man’s imagination comparable to the teachings of the false prophets (Jer. 14:14; 23:16, etc.).

Original Sin

It follows that when the assumption that there was an original covenant with creation is erroneously extended to the idea that God made a covenant with Adam, we are clearly in the realm of fantasy. Historically, this has had disastrous repercussions on the church’s understanding of biblical theology. It has led to the notion that Adam’s sin was imputed to all his offspring so that they were born sinners in spite of its implicit denial in Scripture (e.g. Dt. 1:39; Num. 14:3,31-33) and the fact that where there is no law there can be no transgression (Rom. 4:15, etc.). For all that, original sin remains to this day one of the main supports of infant baptism. (5* See further my articles mentioned below on original sin including An Exact Parallel?) However, if it is deemed correct, Jesus as a son of Adam (Luke 3:38) and a true human being (Heb. 2:17; 4:15) must have been born a sinner like all his fellows, and this Scripture rigorously disallows. (6* I find it impossible to take seriously the so-called covenant theology of the Dispensationalists. It is little more than an amalgam of elements of Scripture which though they have value in themselves hardly contribute to a coherent full-fledged theology. On Dispensationalism see, for example, Dispensationalism Today by C.C.Ryrie, Prophecy and the Church by O.T.Allis, Dispensationalism Today, Yesterday, and Tomorrow by C.I. Crenshaw and G. E.Gunn, Dispensationalism by K.A.Mathison.)

True Covenant Theology

It is widely agreed that according to the Bible there are five divine covenants made with man. They constitute those with Noah, Abraham, Moses, David and Jesus. Of these, the ones with Abraham and David are purely promissory and are accepted by faith as part of God’s revelation to Israel (cf. Rom. 4:1-8). By contrast the other three are dispensational. Though the covenant of law made through Moses applied strictly speaking to the Jews alone, since, however, it relates to human nature it has historically “spilled over” into Gentile territory. And it is worth noting that the reference to “schoolmaster” in Galatians 3:25 (KJV) though not exactly accurate is a reflection of God’s dealings with his chosen people, the Jews. These covenants, which apply to the race though they are not mentioned as such, appear in the first three chapters of Paul’s letter to the Romans. The Gentiles were the beneficiaries of the foundational covenant with Noah and remain so to the end of the world (Gen. 8:22; Acts 14:17, cf. Luke 17:26f.). Obviously the Jews who began in heathendom as Gentiles continued to enjoy the benefits of the covenant with Noah too, but they had the added advantage of the law of Moses (e.g. Rom. 2:17-3:2; 9:4). However, since they proved incapable of gaining the eternal life promised by the law (Gen. 2:17; Lev. 18:5; Rom. 7:10, etc.) which they constantly and universally broke (1 K. 8:46; Ps. 130:3; 143:2, etc.), they were promised a new covenant (Jer. 31:31-34), and this was eventually established by Jesus. But while the Mosaic law was essentially exclusive and was imposed (7* I use the word ‘imposed’ guardedly since it needs to be recognized that a covenant involves at least a degree of agreement. An entirely unilateral covenant is a contradiction in terms. Hence there could be no covenant with an inarticulate creation. At Sinai, the Israelites positively accepted the terms of the covenant even if they promptly proceeded to renege on it, Ex. 19:8; 24:3,7.),  on them alone (Dt. 4:32-40; Ps. 147:19f.), the new covenant proved gloriously inclusive for all who exercised faith in Christ (John 3:16,36). It broke down the barrier built by the law between Jew and Gentile and made one man out of the two (Gal. 3:28; Eph. 2:15; 4:13).

So I contend that just as the history of the race is covenantal, so is the experience of the individual. Recognition of this is basic to our understanding of Christian baptism.

Recapitulation

It is occasionally pointed out that the word ‘Adam’ in Scripture means both man the individual and man the race, though in the early chapters of Genesis differentiating between the two is apparently somewhat difficult even for scholars. This being so, it is hardly surprising that the covenant theology which embraces the race as set out above is epitomized or recapitulated in the individual. Alternatively expressed, what is true of the race is mutatis mutandis (making the requisite adjustments) true of the individual. This becomes apparent when we compare Romans 1-3 and John 1:9-13 with Romans 7-8 and Galatians 4:1-7. Regrettably this insight, which was clearly perceived by Irenaeus, the so-called father of theology in the early church, has been almost completely lost to view in the theology of Augustine which has dominated the church since the fifth century. For all that it is of vital importance if we are to understand the doctrine of baptism. As we saw above, just as the race (Adam) like creation itself was initially devoid of covenant status and but for the grace of God manifested to Noah would have been obliterated by the flood, the same is true of babies which are born unprofitable flesh without a covenant guarantee (John 1:13; 6:63). It is only after undergoing a degree of development or maturation that they are “baptized” into Noah (1 Pet. 3:19). In other words, as children in contrast with the rest of creation who have learned to name animals and recognize rainbows, they are capable of living a life of faith just as he was (cf. Heb. 11:7).

Later, of course, like Abraham in his heathen state under Noah, they are in a position to believe the promise of God if and when it is explained to them (cf. Eph. 2:12). Later still in the course of their development Jewish boys undergo their bar mitzvah and become sons of the commandment. In this way, they are according to Paul “baptized” into Moses (1 Cor. 10:2). An obvious example of this was Jesus who as a Jew was circumcised on the eighth day and after living like his forebears as a slave in Egypt (Mt. 2:15) under the covenant with Noah at the age of thirteen took personal responsibility for keeping the law (cf. Luke 2:40-52). And it is while playing his role as a servant rather than a slave under the law (cf. Lev. 25:39ff.) that an understanding of the promise made to David regarding the Messiah would have impinged on his mind and that of all well taught and faithful Jews. This would of course undergird Jesus’ understanding of his mission to the world.

The Order of Salvation

Before being in a position to accomplish this mission, however, Jesus had meet certain preliminary requirements relating to the order of salvation. (8* It is usually forgotten that Jesus as man had from the start to seek glory and honour like all the rest of his brethren, Ps. 8; Rom. 2:7,10. See my The Order of SalvationCart-Before-The-Horse Theology, etc.) The primary one was to flawlessly keep the law by which God had initially promised life to Adam in the Garden (Gen. 2:17, cf. Lev. 18:5, etc.). For the first and only time in the history of man, he succeeded (Isa. 53:9; 1 Pet. 2:22) and in doing so met the precondition of life which was righteousness (Dt. 6:25; Rom. 2:13; 1 John 3:7, etc.). It was thus that Jesus earned the approbation of his heavenly Father and was acknowledged and confirmed as his Son. It was here that ontology complemented action. Consequently, he was baptized and thereby received the regenerating Spirit of God which remained on him (John 1:32, cf. 6:27). In plain words, in accordance with his own teaching, Jesus was born again and proclaimed as the true Son of God (John 3:1-8, cf. Gal. 4:1-7). Just as he was the first and only man in history to keep the law and gain righteousness before God (Mt. 3:13-17, cf. Job 4:17), so he was the first to experience regeneration (Lev. 18:5, cf. 2 Tim. 1:9f.), and eventually the immortality and incorruption of his Father (2 Tim. 1:10).

“Precapitulation”

It is at the baptism of Jesus, the second Adam, however, that his recapitulation of the history of the race, the Jewish race in particular, came to an end. Prior to his coming, no son of Adam had managed to go further along the path to perfection (Lev. 11:44f.; 19:2) precisely because they all failed to keep the law (1 K. 8:46, etc.). Since he had succeeded, however, he was at last able to fulfil all righteousness (Mt. 3:15), pioneer new covenant or regenerate life himself (cf. Mt. 5:48; 19:21; Heb. 6:1, etc.) and finish the work his Father had given him to do (John 17:4).

Regeneration/Adoption Universally Necessary

This prompts the question as to why it was necessary. Since the time of Augustine it has been insisted that regeneration is necessary only for sinners especially as those who had fallen prey to original sin (see e.g. Needham, p.251). But apart from the fact that original sin has a very dubious foundation in Scripture (9* See my Does Romans Teach Original Sin?, Some Arguments Against Original SinMore Arguments on Original SinShort Arguments Against Original Sin in Romans)   John 3:1-8 makes no mention of sin at all, and there is not the slightest evidence indicating that it was a consideration. What is brought to the fore in this passage is the natural condition of human beings as flesh. So we must ask what the point is that Jesus is trying to make to Nicodemus.

Surely he is trying to impress on his mind the fact that the human goal of perfection or likeness to God (Mt. 5:48; 19:21) can only be fully achieved in heaven in the presence of God (cf. Heb. 2:10; 1 Pet. 3:18). But getting to heaven depends, first, on moral perfection which is every human being’s challenge (Lev. 11:44f.; 19:2; Mt. 5:48; Rom. 2:7,10; 1 Pet. 3:7, cf. Acts 14:22; Col. 1:13; 2 Pet. 1:11), and, second, on generic perfection which cannot by its very nature be achieved in the flesh (1 Cor. 15:50). Jesus, however, had uniquely achieved legal perfection and gained life, that is, immunity to death by keeping the written law. But in order to finish the work his Father gave him to do (John 17:4; 19:30) he had to fulfil all righteousness (Mt. 3:15) and freely give his life in death for his sheep. In the event, his death was vicariously offered and was not the consequence of wages personally earned. This being so, it could not retain its hold over him (Acts 2:22-24). Thus Jesus rose again not having experienced the corruption which follows in the normal course of nature. For all that, he could not live forever in naturally transient flesh (Ps. 78:39) or on the temporal earth which he himself had taught would eventually pass away (Mt. 24:35) like everything else that is physically visible (2 Cor. 4:18). Since this was so, the transformation that he had undergone at his incarnation had to be reversed or overcome (e.g. John 13:3; 16:28). Having permanently assumed human nature he now had to take his place once again at his Father’s side but this time as man. In order to be glorified, however, he had to be retransformed (John 17:5, cf. 24) – a point implicitly hammered home time and time again (5 times at least in the letter to the Hebrews alone: 1:3;13; 8:1; 10:12; 12:2). In brief, his glorification necessarily involved his transformation (cf. 1 Cor. 15:53), and if this is true of him, it is necessarily true of us (Phil. 3:21, cf. Rom. 8:30; 1 Cor. 15:50-54). As Paul told the Corinthians, flesh and blood cannot by nature inherit the kingdom of God nor can the naturally perishable inherit the imperishable (15:50).

Christians

What is the relevance of all this to Christian baptism? It must be that just as Jesus as the second Adam recapitulated the history of the race (the Jewish race in particular, cf. Gal. 4:1-7), so do we. But whereas he served as the trailblazer of the Christian life, we follow in the steps he pioneered. This cannot occur, however, until we have undergone the same sort of preliminary experiences and process of maturation that he had. So like him who was born of woman, we also must begin at the beginning, and that beginning is manifestly not Christian. Indeed, it is not covenantal at all. For we all begin life in the womb (cf. the Garden of Eden) and successively become babies, children, adolescents and finally adults, as Irenaeus taught. As babies, like Adam and Eve at the beginning, we initially know neither good nor evil since we do not know the law, or, more specifically, the commandment (cf. Dt. 1:39). (This being so, we cannot be sinners since where there is no law there is no transgression, Rom. 4:15; 7:8, etc.) But what is this commandment? Clearly the parental ‘no’ that all of us inevitably encounter in the course of our early development (cf. Prov. 1:8; 4:1-9; 6:20). This was obviously Paul’s own experience as he makes clear in Romans 7:9-10. Prior to receiving the commandment he claims that like Adam and Eve in their (spiritual) infancy he was “alive”. But when the commandment eventually made its impression on his developing mind, like his first parents he failed to keep it and so ‘died’! First, as a child like Eve and the heathen who did not have the written law (Rom. 2:14-16, cf. 1 Tim. 2:14), he gave way to temptation and deception (Gen. 3:6, cf. Rom. 1:18-32; 7:11; Eph. 4:17-19). Next, like Adam and later the circumcised Jews who knew the law he rebelled against it (cf. Ex. 32) and/or failed miserably to keep it, even though like the Psalmist (119) he loved and prized it. This meant he needed a means of escape (cf. Rom. 7:14-25).

But neither the heathen, who like children were far off (Acts 2:39), nor the Jews, who like adolescents were near (Eph. 2:17), were baptized as Christians were to be. Why? Because, so long as both Gentiles and Jews remained unbelievers in Christ, they lacked proper access to God and the spiritual maturity and Trinitarian fullness that it brought (Eph. 2:18, cf. John 14:6). They were under law or, to express the issue more relevantly to the issue of baptism, they were under more primitive and different covenants suited to their immaturity (diminished responsibility, cf. Gal. 4:1ff.) which they failed to keep (see Rom. 1-3). It was only when they repented and confessed Christ as Saviour that they gained the righteousness necessary to receive eternal life (John 3:16; Rom. 3:21-26; 6:22f.) and became Christians by baptism (Rom. 6:3) in the name of the Father, the Son and the Holy Spirit (Mt. 28:19).

So it is now clear that we are, first, “baptized” as children (not babies) into Noah (1 Pet. 3:19, cf. Acts 14:17; Gal. 4:1f.), second if we are Jews, “baptized” into Moses as spiritual adolescents under law (1 Cor. 10:2, cf. Gal. 3:23f.), and, third, baptized into Christ as believers in him (Rom. 6:3). Of course, it may well be complained at this point that Gentiles come to Christ apart from circumcision and the law. But so did Jewish women. So our inference must be that the Gentiles who did not have the law of Moses as such and were deceived like Eve (Gen. 3:6; Rom. 1:24ff.; Eph. 4:22, cf. 1 Tim.2:14) were nonetheless saved by faith apart from the law. This was true even of the heathen Abraham who was justified as a sinner by faith before he was circumcised. Little wonder that Jesus refers to the woman with the issue of blood as a daughter of Abraham (Luke 13:16)!

It is interesting to reflect that the Jews would have been extremely unlikely to consider children as fit subjects for baptism when they considered circumcision necessary (Acts 15:1,5). But more to the point, since Paul saw himself as deceived like Eve in his childhood (Rom. 7:11) before he took responsibility for keeping the law as a son of the commandment at age thirteen, he would have dismissed infant/child baptism out of hand as Galatians 4:1-7, which clearly reflects growing maturity, suggests. So too would the author of Hebrews who saw the law as only the shadow of the good things or realities to come (Heb. 10:1).

If all this is true, the tragedy of history is that the church has failed to reckon with the development or maturation of man both as community and individual. Just as Christianity came to the race in the fullness of time (Gal. 4:4) and at the end of the ages (1 Pet. 1:20), so it comes to the individual in his relative maturity. To eliminate development, maturation or evolution is radically to misunderstand  baptism, covenant theology and recapitulation. It is reduce the Bible to a flat uniformity and treat Gentiles like Abraham who lived under the covenant with Noah as though they were Christians even though Jesus himself saw matters differently (John 8:56).

The Meaning of Baptism

This of course prompts another basic question: what is the meaning of baptism? In light of the prior ministry of John the Baptist who maintained that his baptism of repentance for the forgiveness of sins (Mark 1:4; John 1:6f., etc.) would be followed by Jesus’ baptism of the Spirit, Christian baptism’s prime significance is clearly the reception of the Spirit or regeneration. How then is the Spirit received? How in other words are we born again? First, in Matthew 3:13-17 Jesus as man, the quintessential man, the last Adam, the author and pioneer of our faith (Heb. 5:9; 12:2), having gained righteousness (pleased his Father) by keeping the law, is paradigmatically portrayed at his baptism receiving the Spirit and therefore eternal life. This was in accordance with the original promise made first to Adam (Gen. 2:17) and then to the chosen people (Lev. 18:5; Neh. 9:29; Ezek. 20:11,13,21, cf. Rom. 10:5, etc.). Secondly, Paul answers the question in Galatians 3:1-5, for example. We are born again not by personally keeping the law, of which we are incapable (Gal. 2:16; 3:11, etc.), but through faith in Jesus. Why is this so vitally important? Because man was never meant to be his own saviour (cf. Isa. 45:22f.; Phil. 2:9-11) and be in a position to boast about it (1 Cor. 1:29; Eph. 2:9, etc.). So it was precisely Jesus the Son of God who as man, the second Adam in fact, gained life and glory and honour and was able to serve as our Saviour by laying down his life for the forgiveness of our sins (Heb. 2:9f.; 10:14-18). Since he himself had to achieve righteousness (Rom. 2:13) in order to receive life (Mt. 19:17) and perfection (Heb. 2:10; 5:9; 7:26,28), so through faith in him do we (Phil. 3:9,12-14; Heb. 6:1; 9:14). In other words, if perfection, or to be like God (cf. Gen. 3:5), is the goal of human life (Mt. 5:48, cf. Heb. 6:1; 7:11), we have no option but to commit ourselves to him who laid down his life for us and redeemed us by his blood (Eph. 1:7). Thus through faith in him as our covenant head and representative, we gain forgiveness for our sins, and being accounted righteous (justified by faith) we are baptized and receive the Spirit just as he did. It is in this way that we are born again in accordance with the original promise made to Adam (Gen. 2:17; Lev. 18:5; Mt. 19:17; Rom. 10:5-13). All this – repentance, faith, baptism in water and reception of the Spirit – constitutes, in the words of Bruce, “one complex experience” (p.281). Otherwise expressed, since we are saved by grace through faith (Eph. 2:8), it is divine not human action (cf. Col. 2:11-13) that ultimately gives baptism its effective meaning. Needless to say, this rules out infant baptism which for its recipient is in any case meaningless.

Baptism in the New Testament

As I have already noted there is no evidence of infant/child baptism in the NT. The prime reason for this is that baptism, so far as we ordinary mortals are concerned, requires both repentance for sins actually perpetrated (cf. John the Baptist and washing with water, Mark 1:4) and faith in Christ (John 3:16) which leads to the outpouring of the Spirit (Acts 2:38). Since as early as Genesis 2:17 it is taught that eternal life for mortal man can only be gained on the condition of fulfilling the commandment, and later the whole law (Lev. 18:5), failure must be overcome through faith in Christ who as man’s representative and covenant head lived a sinless life and achieved the perfection that his Father required. (Alternatively, we may say that he matched his divinity with his humanity and proved who he was by his actions.) He died on our behalf for the forgiveness of sins and provided the righteousness apart from which salvation is impossible (Phil. 3:9, cf. Acts 4:12).

So it is only those capable of making a credible profession of faith in and confession of him as Lord (Rom. 10:10) who are the proper subjects of baptism. To baptize babies/children is to deny biblical teaching with regard to recapitulation, sin personally committed, covenant theology, repentance, faith, regeneration and perfection – all of which are integral to complete human experience and hence to the plan of salvation. Again, alternatively expressed, infant baptism is in effect a denial of our humanity.

Jesus Our Paradigm

At the end of the day, Jesus, the Man, the only man to keep the law, serves as our paradigm (cf. Heb. 2:17). And he does so not least in baptism. The onus probandi or burden of proof rests on those who deny it.

Postscript

Among the various reasons why infant baptism was adopted historically lay the concern about the salvation of babies. The question of whether they are saved or not is not directly broached in the Bible, though they are clearly regarded as innocent (Num. 14:3,33ff.; Dt. 1:39; 1 K. 3:7,9; Isa. 7:15f.; Heb. 5:12-14). So while they could not be damned a la Augustine, by the same token they could not be saved. Since they lack knowledge of the law which promises life, they are unprofitable flesh (John 6:63). As such like animals they cannot exercise faith and so cannot please God (Heb. 11:6). On the other hand, in view of a great deal of OT teaching summed up in Hebrews 11 we should have no qualms about the salvation of those who exercise an immature kind of faith like Noah but never embrace Christ for historical/chronological/covenantal reasons. For just as those who lived before Christ were by faith ultimately made perfect through him (cf. Abraham, Mt. 8:11), so are children who fail to exercise faith in Christ as ‘adults’ do (Heb. 11:39f.). The order of salvation (ordo salutis) is of prime importance here. To put regeneration before faith in order to overcome the imagined effects of original sin which does not exist is not only to pervert baptism but also much of the rest of our theology, as history amply demonstrates.

It should never be forgotten that Jesus taught that despite physical death all (believers) are alive to God (Luke 20:38).  Certainly the idea embraced by Augustine that apart from baptism children are damned is totally alien to the Bible. It is to posit a rift between creation and salvation. Indeed, it is in effect to render creation meaningless. In any case, regeneration cannot be conveyed by sacrament administered by man any more than it could by a ‘hand-made’ circumcision. (See further my articles on Concerning Infant Salvation and Are Babies Saved?).

On the subject of baptism see further my Baptism Revisited and Circumcision and Baptism.

_________________________________________________________

Reference

F.F.Bruce, Paul Apostle of the Free Spirit, Exeter, 1977.

The Two Ages

THE TWO AGES
According to Scripture there are two ages (cf. Heb. 1:2) or two worlds reflecting cosmological dualism: the temporary, visible, earthly and created world (Rom. 1:20; 2 Cor. 4:18) and the eternal heavenly world (Luke 18:30). That the terms world (kosmos) and age (aion), despite having somewhat different spatial and chronological connotations, can be used interchangeably is made apparent by 1 Corinthians 1:20 and 3:18f., for example. (1* Cf. 1 John 2:17; 1 Cor. 7:31. In both First Corinthians and First John there is strong stress on the fact that this age or this world is passing away. See e.g. Fee, pp.83 n.24,342 n.24.) While the Jews believed that God inhabited heaven or eternity (Isa. 57:15) but occasionally came down to earth (e.g. Gen. 11:5), man inhabited the earth (Isa. 45:18; 66:1) and was confined to it. At death he went to Sheol despite suggestions here and there of a better, more permanent hope (e.g. Ps. 6:5; 30:9; Ps. 16:10f.; 17:15; 27:4; Isa. 33:17,20-22, etc.). However, while Isaiah 65:17f. and 66:22f. suggested to some of the earth-centred, old covenant, restorationist Jews the idea of a completely new or a transformed material creation (2* On this, see e.g. Beasley-Murray, pp.305ff.), that man should eventually enter the eternal kingdom of heaven (2 Tim. 4:18; 2 Pet. 1:11) or share God’s glory in the age to come (Rom. 5:2; Col. 1:5,27) was only hinted at in stories like those of Enoch and Elijah. Belief in two ages is upheld in the NT by Jesus (Mt. 12:32; Luke 20:34-36) and the apostles (e.g. Eph. 1:20f.).
From the human standpoint, the first of these two ages, or what Paul calls ‘the present time’ in Romans 8:18 (cf. Heb. 9:9), is referred to as this evil age in Galatians 1:4. Though the devil is said to be the god of this age (2 Cor. 4:4), there may be some dispute as to the apostle’s meaning here in Galatians. Is Paul saying, first, that the age is evil as such; or second, that it is tarnished and thus characterized by sin; or, third, that it is ‘evil’ or, rather, pejorative (cf. Dt. 32:39; 1 Sam. 2:6; Isa. 45:7; Amos 3:6; Job 5:7; 14:1; Jer. 20:18) in contrast with the glorious age to come?  While the first idea may be dismissed since it would impugn the holiness of the God who created it, the second and third ideas may be properly entertained provided we acknowledge along with sin the idea that this present age is to be regarded pejoratively irrespective of it (cf. the flesh in John 1:13;3:1-8; 6:63 and Rom. 7:18; 8:8f.). 2 Corinthians 4:17 (cf. Ps. 34:6,15,17,19,22; Acts 14:22 ESV), for example, suggests an inherent contrast quite apart from moral considerations. The same can be said with regard to the hardships experienced by Paul on his missionary journeys.  Just as Matthew 13:21 appears to distinguish between natural afflictions and persecutions (cf. John 16:33; Rom. 8:35, etc.), so do the lists of Paul’s trials and tribulations in 2 Corinthians 6:4-10 and 11:23-29. This world is not a bed of roses even where sin is not involved as the Lord Jesus himself would doubtless have acknowledged (Mt. 6:19f.; John 4:6, etc.).
Why Two Ages?
But we are perhaps jumping the gun. Our subject raises a number of questions. A legitimate first question is: why is there anything at all? Then, why are there two ages in any case? Third, we may ask, why were we human beings not simply created like angels to dwell in heaven in the service of God? Again, with Job and Jeremiah we might well wonder why all the suffering, the pain and the testing? In the book of Revelation we are told that all things were created by the will of God and for his glory (Rev. 4:11, cf. John 9:3; 11:4) along with that of the Lamb (5:12). In Colossians 1:15-20 the stress falls on Christ’s participation in creation and his pre-eminence in it and through it. If this is so, creation serves a purpose, that is, the glory of God, Father, Son and Holy Spirit. The temporal creation or this world/age eventually gives way to the age to come, that is, eternal heaven, mission accomplished. In other words, creation is clearly a means to an end and not an end in itself as the word ‘good’ in Genesis 1 suggests. It would seem that God created primarily in order to demonstrate the wonder of his love, mercy, compassion and grace in Christ Jesus (Eph. 2:4-7, cf. Rom. 11:28-36; Rev. 4:11; 5:12f.). Since creation had a beginning, it also has an end, both a terminus and a goal. This being so, it was intrinsically teleological. As manufactured or “made by hand” (Isa. 45:11f., etc.) it was, however, in the purpose of God clearly defective or imperfect (incomplete not sinful, cf. Rom. 8:18-25; Heb. 1:10-12) and in manifest contrast with heaven which was “not made by hand” (cf. Heb. 9:11,24). In light of the fact that man was ultimately meant to enter the kingdom of heaven, it served as a testing ground (cf. the wilderness in Exodus) in preparation for man’s salvation, glorification and heavenly perfection. The pilgrimage from earth to heaven or from this age to what is from our point of view the age to come (Luke 20:34-36) was, of course, pioneered by Jesus himself (cf. John 1:51) who as man conquered and finally regained the glory he shared with the Father before the foundation of the world (John 17:5,24). And he did this as a pioneer with his fellows in tow (Heb. 2:9f.; 1 Pet. 3:18).
The mere fact that there are two ages immediately suggests, as the author of Hebrews intimates (1:10-12), that the first, like the first covenant that relates to it, is faulty (8:7) and requires abolition and replacement by the second (10:9b). So we get the idea of temporal earthly life followed by eternal heavenly life and a progression from flesh to spirit (cf. 1 Cor. 15:50). Whereas earth, the home of man according to the flesh, was “made by hand” and had a beginning (Gen. 1:1), heaven is “not made by hand” (Heb.1:10-12; 9:11,24) and is the eternal throne of God which is characterized by righteousness (Mt. 6:10,33; 2 Pet. 3:13). Man as created initially out of the earth as flesh is firmly rooted in this world, but as one who is also created in the image of God he aspires as both individual and community to perfected life in the presence of his Creator in heaven. This is why he must of necessity be born again (John 1:13; 3:1-6) and changed (1 Cor. 15:50ff.). Little wonder that God set eternity in his heart (Eccl. 3:11) and promised him eternal life from the beginning provided he kept the commandment (Gen. 2:17).
Romans 8:18-25
The fact that there are two ages set in contrast in Luke 20:34-36 and 2 Corinthians 4:17, for example, raises big questions regarding the modern translation and interpretation of Romans 8:18-25. In verse 18 the apostle appears to be distinguishing between the present age and the age to come but using slightly different terminology. As I intimated above, his view of the present time is pejorative, especially in Galatians 1:4. But this is the only place in which he apparently ascribes sin to the present age. Elsewhere as I have already intimated, the NT suggests intrinsic difference apart from moral considerations. If this is so, a formidable barrier is erected against the idea so overwhelmingly followed by modern scholarship that the Greek word ‘ktisis’ (creation/creature) refers to “the subhuman creation” (cf. Moo, p.514 cited by Michaels, p.92 and n.2). If it does, a basic contradiction seems to have crept into NT theology and into the theology of Paul in particular. (3* See further my Romans 8:18-25Revisited at www.kenstothard.com /)
So we are bound to ask what is the source or motivation for the adoption of this translation/interpretation which is in marked contrast to that of the KJV which refers to ‘creature’ rather than ‘creation’ in Romans 8:19,20,21. The answer would appear to be traditional Augustinian theology and its concomitant worldview. The assumption here is that God originally created not merely a ‘good’ (Gk kalos, literally beautiful or useful, Gen. 1) but a ‘perfect’ world which was cursed as a result of the sin and ‘Fall’ of Adam (man/mankind) to whom dominion had been given. It follows from this that the material creation must be redeemed. In other words, the contrast is not the ‘natural’ one between the temporal manufactured (cheiropoietos) earth and the eternal heaven as reflected in the difference between a body of dust and a spiritual body (1 Cor. 15:47-49) but between a spoilt present world or age and a “future redeemed order” (cf. Ladd, Theology, p.46). As Ladd expresses it elsewhere, deliverance is not “from the realm of space and time but from sin and corruption” (EDT, p.21, cf. Theology, p.46). This is the traditional view, but is this what the Bible teaches?
The “Fall”
For a start, the so-called Fall of Adam is dependent on the idea of his own original perfection and righteousness. But as has already been implied, Genesis only refers to his being ‘good’. Furthermore, this word ‘good’ carries no moral freight at all, for at the beginning Adam himself could not be righteous, let alone perfect, until he had kept the commandment (Dt. 6:25; Rom. 2:13; 6:16; 1 John 3:7) which like a baby he did not even have in the first instance (Gen. 2:17; 3:5,22). In fact, many scholars nowadays in the 21st century accept that the word ‘good’, literally beautiful, in the LXX means ‘useful’ or ‘serving a purpose’ (cf. Gen. 3:6). In light of this we are bound to conclude that the traditional idea of a calamitous ‘Fall’ resulting in a spoilt creation is false. What happened was that after receiving the commandment Adam and Eve, like Paul at a later date (Rom. 7:9f.), broke it and hence like children lost their innocence. If this is so, where does this leave the idea of a universal curse on creation? The answer must be that it eliminates it, or largely so. First we must recognize the fact that though Adam was fully developed physically, he was a mere baby on the spiritual level (cf. 1 Cor. 15:46). The Garden of Eden was clearly the womb of mankind which served as “a self-contained system of total supply” (Motyer, p.538, with reference to the future Jerusalem resembling the Garden of Eden). Since it is true that all sins lead to punishment (Heb. 2:2), part of the difficulty Adam experienced when he cultivated the land over which he had been given dominion arose from his personal moral disorientation and rebellion (cf. e.g. Jer. 12:10f.). However, his so-called ‘Fall’ was far from affecting the whole world as Genesis 13:10 and the ‘exceedingly good’ Promised Land suggest (Num. 14:7). After all, Cain had the same problem as Genesis 4:12 makes plain. Indeed the same state of affairs prevailed with Lamech (Gen. 5:29). And we learn later that the curse of a flood which was not specifically the result of Adam’s sin but that of his descendants was never to occur again (Gen. 8:21). In light of all this, we are forced, first, to recognize that work or the tilling of the ground was intrinsic in the exercise of dominion even before Adam sinned (cf. Gen. 2:8,15), and, second, that the earth outside the Garden of Eden, which symbolizes the womb, is naturally recalcitrant and hard to deal with, not least because it is characterized by natural corruption. This conclusion is amply supported by personal experience and what is taught later in the Bible (e.g. Gen. 5:29; Prov. 6:6-11; 24:30-34). Even the sinless Jesus was affected by fatigue and sweat on occasion. Man was never intended to live a parasitic existence in the womb forever (cf. Job 3; Jer. 20:14-18)! Life is not a bed of roses and there are no free lunches. If a man doesn’t work he doesn’t deserve to eat (2 Thes. 3:10). As I have just mentioned, the exercise of dominion implies work and man is not always inclined to work (cf. Prov. 24:30-34).
In other words, the earth, creation if you will, has problems written into it from the start. Far from being created perfect, it was, like the law or old covenant which related to it (cf. Mt. 5:18; Rom. 7:1), naturally defective (Heb. 8:13). Since it had a beginning, it was plainly temporal and not eternal. Being naturally obsolescent (Heb. 1:11), it had to have an end (Rev. 21:1). Again, since it was physically visible, it was intrinsically impermanent (2 Cor. 4:18). So if man as dust or part of creation was to live forever he had to keep the covenant (law) which was the precondition of life (Gen. 2:17; Lev. 18:5). And since that life was not earned (Gal. 3:21), it remained the gift of God (cf. Luke 17:7-10).
Perfection
But there are other problems with the traditional view. If creation was originally perfect as Augustine contended, first, why was Adam called to exercise dominion over it and to keep the commandment? Surely what is perfect does not require such dominion on the part of man. By definition it cannot be improved. It is complete, fully developed, mature, permanent (cf. James 1:4). Yet, despite this, God himself, having rested after he had finished the creating process (Gen. 2:3), nonetheless continued to work by sustaining it (John 5:17) and upholding it by the word of his power (cf. Heb. 1:3). Second, if it was perfect, it must have been eternal (a contradiction in terms!) and hence had no where to go (see below). How could it therefore, first, become subject to curse and, second, give way to a new age? Third, how did it ever become subject to a curse? This latter question is very important. In contrast with Augustine, Scripture teaches that God alone is perfect (Lev. 11:44; Mt. 5:48, cf. 19:17). As the builder of the house he has more honour than the house itself (Heb. 3:3). (The relevance of the distinction between ‘manufactured’ and ‘not manufactured’ is important here!) So we must conclude that the house was not perfect after all (cf. Acts 7:49f.)! But then if a perfect creation can be marred and subjected to a curse, it follows by parity of reasoning that heaven and even the perfect God can be marred (cf. Rev. 22:3). In this scenario God himself must in the last resort be regarded not as a permanent rock and refuge but unreliable and susceptible to change like creation itself (cf. e.g. Ps. 46). One wonders, what the author of Hebrews would make of this (6:17-20)? The very idea is surely blasphemous and contradicts the essence of biblical teaching. The original perfection of creation is clearly a figment of Augustine’s imagination. It was no more perfect than the tabernacle whose imperfection the author of Hebrews strongly stresses. This becomes all the more apparent when we consider again the fact that creation was manufactured or “made by hand” (Gk. cheiropoietos) in contrast with heaven, the throne of God which is “not made by hand” (acheiropoietos). (4* See my Manufactured or Not So). So to answer the question raised above, creation which had a beginning will also have an end, and that end is apparently a fiery one (Zeph. 1:18; Luke 17:28-30; Heb. 6:7f.; 12:27; 2 Pet. 3:7,10-12, etc.). Like the world (Mt. 24:35), this age is innately terminable (Mt. 28:20). The reason is that God has always had something better in view.
John 3:1-8
Despite the fact that one of the most famous of passages in the NT, that is, John 3:1-8, scuttles the very idea of physical redemption, it is held by practically all modern theologians that behind Romans 8:18-25 lies Genesis 3:17-19. The evidence for this is nil. Nowhere else in the NT does Paul or anyone else even vaguely support such a notion. And the idea that Adam’s sin led to a curse on the entire creation necessitating its redemption is a theological mare’s nest if ever there was one. Admittedly, theologians claim to find support for it in passages like 2 Peter 3:13 and Revelation 21:1, but the grounds on which they do so are shaky indeed. (5* See further my Will Creation Be Redeemed?) The new heavens and new earth first spotlighted by Isaiah, who as an OT prophet had little understanding of heaven as Jesus revealed it (cf. 1 Pet. 1:10-12), are clearly re-interpreted or spiritualized in the NT (cf. John 3:12f.,31). After all, they are the place where righteousness dwells and that is in heaven (Mt. 6:10,33). And just as we need to be spiritually born again to enter heaven (John 3:3,6), so our earthly bodies need to be changed (replaced) to complete the process (1 Cor. 15:50). Physical regeneration is out of the question. Paul underlines this fact in 2 Corinthians 5:1 where he maintains that we need a non-manufactured body to enable us to dwell in the eternal heaven.
Conclusion: The Falsity of the Augustinian Worldview
So I am forced to infer that whatever role sin has played in this world/age, it has not brought a
constitutional change in either the still ‘good’ earth (1 Cor. 10:26,30f.; 1 Tim. 4:3f.) or the flesh that
emanates from it as Augustinian theology suggests. To express the issue alternatively, the difference
between the two ages is intrinsic. A second age like a new covenant implies that the first is naturally
temporary. As such it is defective or inadequate (Heb. 7:11; 8:7) and requires replacement (Heb.
10:9b). This is surely the point of Romans 8:18-25. Proof beyond reasonable doubt is provided by the
sinless Jesus who as born of woman was susceptible to death and decay like the rest of his brethren.
As man’s trailblazer he too needed to meet the condition of eternal life, that is, to keep the law (Gen.
2:17; Lev. 18:5) and overcome the world (John 16:33; Heb. 2:9; Rev. 5:5,12), in order to attain to
glory. Thank God he met that condition and unlike Adam escaped from this age/world. But in order to
regain as man the status he had in eternity (John 17:5), he had necessarily to be changed (1 Cor. 15:50-
53). (6* See my Two ‘Natural’ Necessities.) We his disciples, his brethren in fact (Heb. 2:10-13), are
thus enabled to follow in his steps (John 17:24) and be glorified along with him (Rom. 8:30; Rev.
3:21). We thus complete our course, or pilgrimage to the heavenly city, which is inherent in the plan of salvation, as he, our pioneer, finished his (Luke 13:32; Rom. 5:2; 8:30; Phil. 3:21; Col. 5,27; Heb.
11:39f.; 1 Pet. 1:3f.,etc.). (7* See further my Worldview, The Biblical Worldview at  www.kenstothard.com /.)
Food for Thought
God is the King of the ages (1 Tim. 1:17, cf. Heb. 1:2; 11:3, Gk). Hebrews 9:26 refers to the
end (completion) of the ages  and I Corinthians 10:11 to the ends of the ages.
In Mt. 13:40; 28:20 Jesus speaks of the end of the age. This must refer to the present time which is imperfect like the law that relates to it (cf. Rom. 8:18; 2 Cor. 4:17; Gal. 1:4; Heb. 9:9). The new covenant overlaps the present age and the age to come. As believers in Christ, we have eternal life now but it does not come to full fruition until we enter the kingdom of God/heaven.
This suggests that the days of Genesis are ages. For if God finished his creative work at the end of the
sixth day and rested on the seventh (though continuing to uphold the universe by his power, John
5:17, cf. Heb. 1:3), there must be an eighth day or age. This is surely symbolized by the year of Jubilee
(Lev. 25:8-10) and is well brought out by Michael Wilcock in his work on the book of Revelation (pp.202f.).
The language of Romans 8:18 and Heb. 9:9 is somewhat similar in Greek. If the latter (Heb. 9:8-10) is
inherently imperfect/inadequate, that is, apart from sin, so is the former.
References
G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.
G.E.Ladd, A Theology of the New Testament, Grand Rapids, 1974.
Evangelical Dictionary of Theology, ed. Elwell, Grand Rapids, 1984.
J.R.Michaels in Romans and the People of God, ed. Soderlund and Wright, Grand Rapids/Cambridge,                                                                                                                                                                                          1999.
D.J.Moo, The Epistle to the Romans, Grand Rapids, 1996.
J.A.Motyer, The Prophecy of Isaiah, Leicester, 1993.
M.Wilcock, The Message of Revelation, Leicester/Downers Grove, 1975.

According to Scripture there are two ages (cf. Heb. 1:2) or two worlds reflecting cosmological dualism: the temporary, visible, earthly and created world (Rom. 1:20; 2 Cor. 4:18) and the eternal heavenly world (Luke 18:30). That the terms world (kosmos) and age (aion), despite having somewhat different spatial and chronological connotations, can be used interchangeably is made apparent by 1 Corinthians 1:20 and 3:18f., for example. (1* Cf. 1 John 2:17; 1 Cor. 7:31. In both First Corinthians and First John there is strong stress on the fact that this age or this world is passing away. See e.g. Fee, pp.83 n.24,342 n.24.) While the Jews believed that God inhabited heaven or eternity (Isa. 57:15) but occasionally came down to earth (e.g. Gen. 11:5), man inhabited the earth (Isa. 45:18; 66:1) and was confined to it. At death he went to Sheol despite suggestions here and there of a better, more permanent hope (e.g. Ps. 6:5; 30:9; Ps. 16:10f.; 17:15; 27:4; Isa. 33:17,20-22, etc.). However, while Isaiah 65:17f. and 66:22f. suggested to some of the earth-centred, old covenant, restorationist Jews the idea of a completely new or a transformed material creation (2* On this, see e.g. Beasley-Murray, pp.305ff.), that man should eventually enter the eternal kingdom of heaven (2 Tim. 4:18; 2 Pet. 1:11) or share God’s glory in the age to come (Rom. 5:2; Col. 1:5,27) was only hinted at in stories like those of Enoch and Elijah. Belief in two ages is upheld in the NT by Jesus (Mt. 12:32; Luke 20:34-36) and the apostles (e.g. Eph. 1:20f.).

From the human standpoint, the first of these two ages, or what Paul calls ‘the present time’ in Romans 8:18 (cf. Heb. 9:9), is referred to as this evil age in Galatians 1:4. Though the devil is said to be the god of this age (2 Cor. 4:4), there may be some dispute as to the apostle’s meaning here in Galatians. Is Paul saying, first, that the age is evil as such; or second, that it is tarnished and thus characterized by sin; or, third, that it is ‘evil’ or, rather, pejorative (cf. Dt. 32:39; 1 Sam. 2:6; Isa. 45:7; Amos 3:6; Job 5:7; 14:1; Jer. 20:18) in contrast with the glorious age to come?  While the first idea may be dismissed since it would impugn the holiness of the God who created it, the second and third ideas may be properly entertained provided we acknowledge along with sin the idea that this present age is to be regarded pejoratively irrespective of it (cf. the flesh in John 1:13;3:1-8; 6:63 and Rom. 7:18; 8:8f.). 2 Corinthians 4:17 (cf. Ps. 34:6,15,17,19,22; Acts 14:22 ESV), for example, suggests an inherent contrast quite apart from moral considerations. The same can be said with regard to the hardships experienced by Paul on his missionary journeys.  Just as Matthew 13:21 appears to distinguish between natural afflictions and persecutions (cf. John 16:33; Rom. 8:35, etc.), so do the lists of Paul’s trials and tribulations in 2 Corinthians 6:4-10 and 11:23-29. This world is not a bed of roses even where sin is not involved as the Lord Jesus himself would doubtless have acknowledged (Mt. 6:19f.; John 4:6, etc.).

Why Two Ages?

But we are perhaps jumping the gun. Our subject raises a number of questions. A legitimate first question is: why is there anything at all? Then, why are there two ages in any case? Third, we may ask, why were we human beings not simply created like angels to dwell in heaven in the service of God? Again, with Job and Jeremiah we might well wonder why all the suffering, the pain and the testing? In the book of Revelation we are told that all things were created by the will of God and for his glory (Rev. 4:11, cf. John 9:3; 11:4) along with that of the Lamb (5:12). In Colossians 1:15-20 the stress falls on Christ’s participation in creation and his pre-eminence in it and through it. If this is so, creation serves a purpose, that is, the glory of God, Father, Son and Holy Spirit. The temporal creation or this world/age eventually gives way to the age to come, that is, eternal heaven, mission accomplished. In other words, creation is clearly a means to an end and not an end in itself as the word ‘good’ in Genesis 1 suggests. It would seem that God created primarily in order to demonstrate the wonder of his love, mercy, compassion and grace in Christ Jesus (Eph. 2:4-7, cf. Rom. 11:28-36; Rev. 4:11; 5:12f.). Since creation had a beginning, it also has an end, both a terminus and a goal. This being so, it was intrinsically teleological. As manufactured or “made by hand” (Isa. 45:11f., etc.) it was, however, in the purpose of God clearly defective or imperfect (incomplete not sinful, cf. Rom. 8:18-25; Heb. 1:10-12) and in manifest contrast with heaven which was “not made by hand” (cf. Heb. 9:11,24). In light of the fact that man was ultimately meant to enter the kingdom of heaven, it served as a testing ground (cf. the wilderness in Exodus) in preparation for man’s salvation, glorification and heavenly perfection. The pilgrimage from earth to heaven or from this age to what is from our point of view the age to come (Luke 20:34-36) was, of course, pioneered by Jesus himself (cf. John 1:51) who as man conquered and finally regained the glory he shared with the Father before the foundation of the world (John 17:5,24). And he did this as a pioneer with his fellows in tow (Heb. 2:9f.; 1 Pet. 3:18).

The mere fact that there are two ages immediately suggests, as the author of Hebrews intimates (1:10-12), that the first, like the first covenant that relates to it, is faulty (8:7) and requires abolition and replacement by the second (10:9b). So we get the idea of temporal earthly life followed by eternal heavenly life and a progression from flesh to spirit (cf. 1 Cor. 15:50). Whereas earth, the home of man according to the flesh, was “made by hand” and had a beginning (Gen. 1:1), heaven is “not made by hand” (Heb.1:10-12; 9:11,24) and is the eternal throne of God which is characterized by righteousness (Mt. 6:10,33; 2 Pet. 3:13). Man as created initially out of the earth as flesh is firmly rooted in this world, but as one who is also created in the image of God he aspires as both individual and community to perfected life in the presence of his Creator in heaven. This is why he must of necessity be born again (John 1:13; 3:1-6) and changed (1 Cor. 15:50ff.). Little wonder that God set eternity in his heart (Eccl. 3:11) and promised him eternal life from the beginning provided he kept the commandment (Gen. 2:17).

Romans 8:18-25

The fact that there are two ages set in contrast in Luke 20:34-36 and 2 Corinthians 4:17, for example, raises big questions regarding the modern translation and interpretation of Romans 8:18-25. In verse 18 the apostle appears to be distinguishing between the present age and the age to come but using slightly different terminology. As I intimated above, his view of the present time is pejorative, especially in Galatians 1:4. But this is the only place in which he apparently ascribes sin to the present age. Elsewhere as I have already intimated, the NT suggests intrinsic difference apart from moral considerations. If this is so, a formidable barrier is erected against the idea so overwhelmingly followed by modern scholarship that the Greek word ‘ktisis’ (creation/creature) refers to “the subhuman creation” (cf. Moo, p.514 cited by Michaels, p.92 and n.2). If it does, a basic contradiction seems to have crept into NT theology and into the theology of Paul in particular. (3* See further my Romans 8:18-25)

So we are bound to ask what is the source or motivation for the adoption of this translation/interpretation which is in marked contrast to that of the KJV which refers to ‘creature’ rather than ‘creation’ in Romans 8:19,20,21. The answer would appear to be traditional Augustinian theology and its concomitant worldview. The assumption here is that God originally created not merely a ‘good’ (Gk kalos, literally beautiful or useful, Gen. 1) but a ‘perfect’ world which was cursed as a result of the sin and ‘Fall’ of Adam (man/mankind) to whom dominion had been given. It follows from this that the material creation must be redeemed. In other words, the contrast is not the ‘natural’ one between the temporal manufactured (cheiropoietos) earth and the eternal heaven as reflected in the difference between a body of dust and a spiritual body (1 Cor. 15:47-49) but between a spoilt present world or age and a “future redeemed order” (cf. Ladd, Theology, p.46). As Ladd expresses it elsewhere, deliverance is not “from the realm of space and time but from sin and corruption” (EDT, p.21, cf. Theology, p.46). This is the traditional view, but is this what the Bible teaches?

The “Fall”

For a start, the so-called Fall of Adam is dependent on the idea of his own original perfection and righteousness. But as has already been implied, Genesis only refers to his being ‘good’. Furthermore, this word ‘good’ carries no moral freight at all, for at the beginning Adam himself could not be righteous, let alone perfect, until he had kept the commandment (Dt. 6:25; Rom. 2:13; 6:16; 1 John 3:7) which like a baby he did not even have in the first instance (Gen. 2:17; 3:5,22). In fact, many scholars nowadays in the 21st century accept that the word ‘good’, literally beautiful, in the LXX means ‘useful’ or ‘serving a purpose’ (cf. Gen. 3:6). In light of this we are bound to conclude that the traditional idea of a calamitous ‘Fall’ resulting in a spoilt creation is false. What happened was that after receiving the commandment Adam and Eve, like Paul at a later date (Rom. 7:9f.), broke it and hence like children lost their innocence. If this is so, where does this leave the idea of a universal curse on creation? The answer must be that it eliminates it, or largely so. First we must recognize the fact that though Adam was fully developed physically, he was a mere baby on the spiritual level (cf. 1 Cor. 15:46). The Garden of Eden was clearly the womb of mankind which served as “a self-contained system of total supply” (Motyer, p.538, with reference to the future Jerusalem resembling the Garden of Eden). Since it is true that all sins lead to punishment (Heb. 2:2), part of the difficulty Adam experienced when he cultivated the land over which he had been given dominion arose from his personal moral disorientation and rebellion (cf. e.g. Jer. 12:10f.). However, his so-called ‘Fall’ was far from affecting the whole world as Genesis 13:10 and the ‘exceedingly good’ Promised Land suggest (Num. 14:7). After all, Cain had the same problem as Genesis 4:12 makes plain. Indeed the same state of affairs prevailed with Lamech (Gen. 5:29). And we learn later that the curse of a flood which was not specifically the result of Adam’s sin but that of his descendants was never to occur again (Gen. 8:21). In light of all this, we are forced, first, to recognize that work or the tilling of the ground was intrinsic in the exercise of dominion even before Adam sinned (cf. Gen. 2:8,15), and, second, that the earth outside the Garden of Eden, which symbolizes the womb, is naturally recalcitrant and hard to deal with, not least because it is characterized by natural corruption. This conclusion is amply supported by personal experience and what is taught later in the Bible (e.g. Gen. 5:29; Prov. 6:6-11; 24:30-34). Even the sinless Jesus was affected by fatigue and sweat on occasion. Man was never intended to live a parasitic existence in the womb forever (cf. Job 3; Jer. 20:14-18)! Life is not a bed of roses and there are no free lunches. If a man doesn’t work he doesn’t deserve to eat (2 Thes. 3:10). As I have just mentioned, the exercise of dominion implies work and man is not always inclined to work (cf. Prov. 24:30-34).

In other words, the earth, creation if you will, has problems written into it from the start. Far from being created perfect, it was, like the law or old covenant which related to it (cf. Mt. 5:18; Rom. 7:1), naturally defective (Heb. 8:13). Since it had a beginning, it was plainly temporal and not eternal. Being naturally obsolescent (Heb. 1:11), it had to have an end (Rev. 21:1). Again, since it was physically visible, it was intrinsically impermanent (2 Cor. 4:18). So if man as dust or part of creation was to live forever he had to keep the covenant (law) which was the precondition of life (Gen. 2:17; Lev. 18:5). And since that life was not earned (Gal. 3:21), it remained the gift of God (cf. Luke 17:7-10).

Perfection

But there are other problems with the traditional view. If creation was originally perfect as Augustine contended, first, why was Adam called to exercise dominion over it and to keep the commandment? Surely what is perfect does not require such dominion on the part of man. By definition it cannot be improved. It is complete, fully developed, mature, permanent (cf. James 1:4). Yet, despite this, God himself, having rested after he had finished the creating process (Gen. 2:3), nonetheless continued to work by sustaining it (John 5:17) and upholding it by the word of his power (cf. Heb. 1:3). Second, if it was perfect, it must have been eternal (a contradiction in terms!) and hence had no where to go (see below). How could it therefore, first, become subject to curse and, second, give way to a new age? Third, how did it ever become subject to a curse? This latter question is very important. In contrast with Augustine, Scripture teaches that God alone is perfect (Lev. 11:44; Mt. 5:48, cf. 19:17). As the builder of the house he has more honour than the house itself (Heb. 3:3). (The relevance of the distinction between ‘manufactured’ and ‘not manufactured’ is important here!) So we must conclude that the house was not perfect after all (cf. Acts 7:49f.)! But then if a perfect creation can be marred and subjected to a curse, it follows by parity of reasoning that heaven and even the perfect God can be marred (cf. Rev. 22:3). In this scenario God himself must in the last resort be regarded not as a permanent rock and refuge but unreliable and susceptible to change like creation itself (cf. e.g. Ps. 46). One wonders, what the author of Hebrews would make of this (6:17-20)? The very idea is surely blasphemous and contradicts the essence of biblical teaching. The original perfection of creation is clearly a figment of Augustine’s imagination. It was no more perfect than the tabernacle whose imperfection the author of Hebrews strongly stresses. This becomes all the more apparent when we consider again the fact that creation was manufactured or “made by hand” (Gk. cheiropoietos) in contrast with heaven, the throne of God which is “not made by hand” (acheiropoietos). (4* See my Manufactured Or Not So). So to answer the question raised above, creation which had a beginning will also have an end, and that end is apparently a fiery one (Zeph. 1:18; Luke 17:28-30; Heb. 6:7f.; 12:27; 2 Pet. 3:7,10-12, etc.). Like the world (Mt. 24:35), this age is innately terminable (Mt. 28:20). The reason is that God has always had something better in view.

John 3:1-8

Despite the fact that one of the most famous of passages in the NT, that is, John 3:1-8, scuttles the very idea of physical redemption, it is held by practically all modern theologians that behind Romans 8:18-25 lies Genesis 3:17-19. The evidence for this is nil. Nowhere else in the NT does Paul or anyone else even vaguely support such a notion. And the idea that Adam’s sin led to a curse on the entire creation necessitating its redemption is a theological mare’s nest if ever there was one. Admittedly, theologians claim to find support for it in passages like 2 Peter 3:13 and Revelation 21:1, but the grounds on which they do so are shaky indeed. (5* See further my Will Creation Be Redeemed?) The new heavens and new earth first spotlighted by Isaiah, who as an OT prophet had little understanding of heaven as Jesus revealed it (cf. 1 Pet. 1:10-12), are clearly re-interpreted or spiritualized in the NT (cf. John 3:12f.,31). After all, they are the place where righteousness dwells and that is in heaven (Mt. 6:10,33). And just as we need to be spiritually born again to enter heaven (John 3:3,6), so our earthly bodies need to be changed (replaced) to complete the process (1 Cor. 15:50). Physical regeneration is out of the question. Paul underlines this fact in 2 Corinthians 5:1 where he maintains that we need a non-manufactured body to enable us to dwell in the eternal heaven.

Conclusion: The Falsity of the Augustinian Worldview

So I am forced to infer that whatever role sin has played in this world/age, it has not brought a constitutional change in either the still ‘good’ earth (1 Cor. 10:26,30f.; 1 Tim. 4:3f.) or the flesh that emanates from it as Augustinian theology suggests. To express the issue alternatively, the difference between the two ages is intrinsic. A second age like a new covenant implies that the first is naturally temporary. As such it is defective or inadequate (Heb. 7:11; 8:7) and requires replacement (Heb. 10:9b). This is surely the point of Romans 8:18-25. Proof beyond reasonable doubt is provided by the sinless Jesus who as born of woman was susceptible to death and decay like the rest of his brethren. As man’s trailblazer he too needed to meet the condition of eternal life, that is, to keep the law (Gen. 2:17; Lev. 18:5) and overcome the world (John 16:33; Heb. 2:9; Rev. 5:5,12), in order to attain to glory. Thank God he met that condition and unlike Adam escaped from this age/world. But in order to regain as man the status he had in eternity (John 17:5), he had necessarily to be changed (1 Cor. 15:50-53). (6* See my Two ‘Natural’ Necessities) We his disciples, his brethren in fact (Heb. 2:10-13), are thus enabled to follow in his steps (John 17:24) and be glorified along with him (Rom. 8:30; Rev. 3:21). We thus complete our course, or pilgrimage to the heavenly city, which is inherent in the plan of salvation, as he, our pioneer, finished his (Luke 13:32; Rom. 5:2; 8:30; Phil. 3:21; Col. 5,27; Heb. 11:39f.; 1 Pet. 1:3f.,etc.). (7* See further my WorldviewThe Biblical Worldview)

Food for Thought

God is the King of the ages (1 Tim. 1:17, cf. Heb. 1:2; 11:3, Gk). Hebrews 9:26 refers to the end (completion) of the ages  and I Corinthians 10:11 to the ends of the ages. In Mt. 13:40; 28:20 Jesus speaks of the end of the age. This must refer to the present time which is imperfect like the law that relates to it (cf. Rom. 8:18; 2 Cor. 4:17; Gal. 1:4; Heb. 9:9). The new covenant overlaps the present age and the age to come. As believers in Christ, we have eternal life now but it does not come to full fruition until we enter the kingdom of God/heaven. This suggests that the days of Genesis are ages. For if God finished his creative work at the end of the sixth day and rested on the seventh (though continuing to uphold the universe by his power, John 5:17, cf. Heb. 1:3), there must be an eighth day or age. This is surely symbolized by the year of Jubilee (Lev. 25:8-10) and is well brought out by Michael Wilcock in his work on the book of Revelation (pp.202f.). The language of Romans 8:18 and Heb. 9:9 is somewhat similar in Greek. If the latter (Heb. 9:8-10) is inherently imperfect/inadequate, that is, apart from sin, so is the former.

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References

G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.

G.E.Ladd, A Theology of the New Testament, Grand Rapids, 1974.

Evangelical Dictionary of Theology, ed. Elwell, Grand Rapids, 1984.

J.R.Michaels in Romans and the People of God, ed. Soderlund and Wright, Grand Rapids/Cambridge,  1999.

D.J.Moo, The Epistle to the Romans, Grand Rapids, 1996.

J.A.Motyer, The Prophecy of Isaiah, Leicester, 1993.

M.Wilcock, The Message of Revelation, Leicester/Downers Grove, 1975.




Not Only But Also

NOT ONLY BUT ALSO:
Not just either/or but both/and
Original Perfection
The notion that things are not always monochromatic in character appears from time to time in the course of Scripture. 1 Kings 5:4 and Philippians 2:12f., for example, indicate that at least two factors are involved. However, since it is saturated with sin, Augustinian theology attributes everything that appears to come short of perfection solely to sin. For example, it depicts creation, including Adam and Eve, as originally perfect instead of ‘good’, that is, useful or fit for its intended purpose, and is forced to think in terms of what it calls “the Fall” and its consequent curse on the entire creation. (1* It is difficult to see how Adam who at the start like a baby, Gen. 2:17; 3:5,22, cf. Dt. 1:39; Isa. 7:15f.; Heb. 5:12-14, did not know the law (commandment) by which good and evil are established and judged could be originally righteous. Righteousness is gained by keeping the law, Dt. 6:25; 24:13; Rom. 2:13; 6:16; 1 John 3:7, just as unrighteousness or sinfulness is acquired by breaking it, Gen. 3:6; 1 Sam. 15:24f.; Rom. 6:16; James 2:9-11, etc.) And needless to say, the corollary of this is restoration which is a prime characteristic of the old covenant (cf. e.g. 2 K. 8:1; 2 Chr. 24:4; Jer. 29:14, etc.) and relates to this world. In this way we arrive at the creation, fall, restoration schema characteristic of Reformed theology (see e.g. the book under that title by A.S.Kulikovsky.)
Adam and Eve
This schema is manifestly false. One has only to consider the fact that morally speaking Adam and Eve far from being originally perfect, holy and righteous were in the event characterized on the moral level solely by their sin. Initially like infants they knew neither good not evil (Gen. 2:17; 3:5,22; Dt. 1:39; Rom. 9:11), then like all children they broke the first commandment they received. (The Bible refers frequently to the fact that we sin in our youth, not while we are babies when we do not know the law, e.g. Gen. 8:21; Jer. 3:25.) In this way they lost what was obviously their innocence (cf. Dt. 1:39; Eccl. 7:29; Isa. 53:6; 1 Pet. 2:25). In truth, they were challenged as those who were in the process of creation in the likeness of God to achieve righteousness by keeping the commandment that God had given them and thereby meet the condition of (eternal) life (Gen. 2:17). To pinpoint the issue, only the righteous can achieve the goal of eternal life in heaven as the frequent and pervasive repetition of Leviticus 18:5 and many similar verses (e.g. Ezek. 20:11,13,21) indicates. This is of the essence of biblical teleology. In plain words then I conclude that all who follow Augustine confuse the beginning with the end. (2* See further my articles on The Order of Salvation, Cart-Before-The-Horse Theology, etc. at www.kenstothard.com  /.)
Creation
But if Adam and Eve were far from naturally perfect, the same is true of creation. While it may be freely acknowledged that creation as the finished product, including man, is described in Genesis 1:31 as “very good”, that is, like the completed tabernacle (Ex. 39:32-43; 1 K. 7:51), ideally suited to its purpose, it was far from being perfect as God who needs nothing (Ps. 50:10-12; Acts 17:25, cf. Job 41:11 ESV; Rom. 11:35) is perfect (cf. Lev. 11:44f.; 19:2; Mt. 5:48). In contrast with its Creator, creation which is “hand-made” (3* On this see my Manufactured Or Not So.) needs to be constantly sustained by the sovereign providence of God (not to mention its dominion by man) apart from which it lapses into chaos and becomes subject to dissolution (Jer. 4:23ff.; 2 Pet. 3:7,10-12, cf. Job 34:14f.; Ps. 104:29, etc.). If we deny this, we in effect deny the transcendence or holy otherness of God and put both him and his creation in the same category as the gods of the heathen who are continuous with, or immanent in, nature. (It is worth remembering at this point that when Egypt was ruined, Ex. 10:7, so were her gods, Ex. 12:12, cf. 18:11, and so in the end with all other false gods, cf. Dt. 33:27 NRSV, Isa. 45:20; 1 Cor. 8:4-6; Gal. 4:8. By contrast, the one true God remains when creation ceases to exist, Ps. 102:25-27, etc.) The argument that creation was originally ‘perfect’ because it was made by God is in light of biblical teaching quite fallacious, as I shall endeavour to demonstrate below.
While we may freely concede that creation was good in the above-mentioned sense of the term, it was not merely good but as the product of time it was by divine design temporal (Gen. 1:1), even temporary (2 Cor. 4:18), and hence in strong contrast with its eternal and transcendent Creator. Creation has both a beginning and an end but God has neither (see, e.g., Ps. 102:27; 113:4-6; Isa. 43:10b; 57:15; 66:1f.; Heb. 7:3,6; Rev. 5:13.) Furthermore, as “manufactured” or “made by hand” (Ps. 102:25; Isa. 48:13, etc.), it was naturally subject to ageing and obsolescence (Ps. 90; Heb. 1:11) and hence inherently corruptible and destructible (Mt. 6:19-21; Luke 12:33; Rom. 8:18-25; Heb. 1:10-12, etc.).(4* On this see again my Manufactured or Not So.) Accordingly, the things that are made and seen (Rom. 1:20) are precisely the things that are ultimately destroyed so that the permanently unshakable may remain (Heb. 12:27, cf. 2 Cor. 4:18). At the end, when the plan of salvation is complete and all things have been subjected under his feet, God will be all in all as he was before creation began (1 Cor. 15:28). In this sense we may gladly acknowledge the idea of restoration (Acts 3:21).
The Law/Old Covenant
In view of the fact that the old covenant relates to the present world (cf. Mt. 5:18; Rom. 7:1), it is scarcely surprising to find that it too is considered “good” (2 Cor. 3:7, cf. Rom. 7:12). For all that, like creation itself (Heb. 1:10-12), it is nonetheless temporary, and provisional (2 Cor. 3), and since it is inherently obsolescent it eventually becomes totally obsolete (Mt. 5:18; Rom. 7:1; Heb. 8:13). This point is underlined by the fact that it was “written by hand” (cheirographon, Col. 2:14), visible and hence temporary (2 Cor. 4:18). (5* I am indebted to James Dunn for stress on the visibility of the law. See further my Faith and Invisibility.)
Flesh
As the product of creation the flesh is also “good”, and certainly not evil as in Greek dualism. It too was created by God and was the earthly tent not only of Adam but of Jesus himself (cf. John 1:14) “for a little while” (Heb. 2:7,9). It was also “made by hand” (Job 10:8; Ps. 119:73; Isa. 45:11f.; 64:8, etc.) and hence naturally corruptible (Gal. 6:8, etc.) and destructible (Rom. 8:13, cf.vv. 18-25). As animated dust (Ps. 78:39; 103:14), apart from the spirit the flesh dies (Job 34:14f.; Ps. 104:29; Eccl. 3:20; 12:7; James 2:26). In contrast with the living God, it is intrinsically mortal (cf. Rom. 1:23).
According to Augustine the flesh was sinful (cf. the tendentious NIV which translates sarx as ‘sinful nature’ even where sin is obviously not involved as in Galatians 6:8 and Romans 8:13). He maintained that Jesus, though flesh, was not sinful because he was Virgin born and not the product of carnal concupiscence. Though the flesh is intimately associated with sin since it provides its primary bridgehead in temptation (cf. Rom. 8:3), it is not, as we have seen, evil as such (cf. Greek dualism). However, as part of creation it was meant to be under the dominion of man and hence his slave. As the case of Ishmael makes plain, a fleshly slave irrespective of sin cannot inherit along with the child of promise who is the child of the free woman (Gal. 4:30). Jesus had made his flesh his slave and gave it for his people in death (Col. 1:22; 1 Pet. 3:18), but when risen from the dead never to die again (Rom. 6:9), even he, the Son of God, could not take it to heaven without change (John 8:35; 1 Cor. 15:50f.). After all, it was naturally corruptible. (6* See my Two ‘Natural’ Necessities.)
It is a sad fact that most Christians seem to be totally unaware that in exercising dominion over the earth, they are thereby meant to be controlling their own earth-derived flesh which stems from it and is inherently temporary and subject to ageing even apart from sin (cf. Luke 3:23; John 8:57). As temporary, our visible flesh (cf. 2 Cor. 4:18) is intended to be the slave of our invisible and generically incorruptible spirits (cf. James 3:3, etc.). (Our spirits are of course subject to moral corruption and vulnerable to the judgement of God, cf. Heb. 9:14.)
Jesus
All Christians acknowledge Jesus Christ as both God and man. According to Hebrews 7:16 (cf. vv.3,24f.,28) he had an indestructible life, but not according to the flesh. As temporal flesh he suffered from the same natural defectiveness as all his fellows (cf. Phil. 2:6f.). (According to the OED the word ‘defect’ means lack of something essential or required. So the body (flesh) without the spirit is dead, James 2:26, cf. Job 34:14f.; Ps. 104:29; Eccl. 12:7). He also was born of woman (Gal. 4:4) or ‘manufactured’ in the womb of the Virgin Mary (cf. Heb. 10:5) and through her he was hence physically clay or dust like Adam whose son he was through his mother (Luke 3:38). Since he could not rise above his source, as flesh he was as mortal as his mother or he could not have died.  Again, since he was raised from the dead fully restored (John 10:17f.), he must have remained flesh as he himself intimated (Luke 24:39, cf. John 20:17,26-29, etc.). As such, though he was no longer susceptible to death since he had kept the law which promised life (Rom. 6:9; 1 Pet. 1:18; Rev. 1:18), he was still corruptible and hence still lacking his Father’s incorruptible (Gk) heavenly perfection (Rom. 1:23). So, to avoid permanent bondage to corruption and gain the freedom of the glory of his sonship (Rom. 8:21), he had to be (re)transformed on his ascent to heaven (John 6:62; 1 Cor. 15:50f., cf. John 17:5,24). (7* On Romans 8:18-25 see my Romans 8:18-25 Revisited.) When we see this, we can appreciate that while Romans 6:9 points to his eventual immortality, Acts 13:34 underlines his incorruptibility. In other words, he had reassumed his Father’s generic nature (cf. John 17:5,24) but this time as man (cf. 2 Tim. 1:10). (8* See further below on God, and note my No Return to Corruption.)
Arianism
This prompts the ancient question raised by Arius (cf. Jehovah’s Witnesses and Islam): was Christ God or was he a creature? With passages like John 1 in mind the church has held that he was the eternal Word and hence not a creature. For all that, there is a sense in which Arius was right. As flesh born of the Virgin Mary, Jesus was clearly created (Gal. 4:4; Heb. 10:5) like Adam before him (Luke 3:38). This raises yet another question: was Mary the mother of God (theotokos)? The question is apt to mislead, but taken at face value we are bound to say no. Created herself, she could only be the mother of her fleshly baby, of Jesus, the human being, not the Word. The perishable cannot produce the imperishable (John 3:6; 1 Cor. 15:50b)!
There is yet another vital point that should not be missed. The author of Hebrews refers to Jesus’ prayers in “the days of his flesh” (5:7). If we resist the impulse engendered by some commentators and reference Bibles to confine these days to the Garden of Gethsemane, we can then appreciate the fact that like Adam before him Jesus too was prone to death (Gen. 2:17) and constantly threatened by sin (Gen. 4:7, cf. 1 Pet. 5:8) whose wages were death. Consequently, if Jesus had failed to master the evil that lurked at his door (cf. Mt. 4:1-11; Heb. 4:15) he too would have died for his own sin and been disqualified from dying for ours. In the event, he succeeded in controlling his flesh with all its potential for evil (cf. Rom. 8:3) when confronted by the law (cf. Rom. 7:14), along with the world and the devil. In a word, he triumphed overcoming all temptation and trial (Heb. 4:15). By doing so he proved his pedigree as the true Son of God, the one and only Saviour of man (Acts 4:12, etc.). As such he was able to serve as our pioneer into heaven itself (Heb. 6:19f.; 9:24; 12:1f.).
Nature
Nature in its entirety is prone to corruption as is evident from Genesis 1 (cf. Rom. 8:18-25; Heb. 1:10-12). Grass is perhaps the primary symbol of death and corruption throughout the Bible (Isa. 40:6-8; James 1:10, etc.). All things animal (Ps. 49:12,20), vegetable (Gen. 2:9) and mineral (1 Pet. 1:7,18) eventually yield to corruption. Little wonder that Paul, not to mention Jesus (e.g. Mt. 6:19f.; Luke 12:33; 16:9), Peter (1 Pet. 1:3f.) and John (1:2:15-17), teaches us to focus on things that are above and to put to death what is earthly (Col. 3:1-5).
Man-made Objects
Since they stem from a corruptible and futile creation (Rom. 8:18f.; 2 Cor. 4:16-18; Heb. 1:10-12) all man-made objects show evidence of being naturally perishable and ultimately futile. Like everything else ‘hand-made’ (cheiropoietos) they are only temporary servants used for a temporary purpose (cf. Ps. 119:91; Col. 2:22). Thus in Luke 13 Jesus indicates that men die not only as a result of the sinful acts of others (v.1) but also because as sinners themselves they are prone to fall foul of what insurance companies call “acts of God” (v. 4, cf. 1 K.5:4; Eccl. 9:11f.). One of the greatest contrasts in the Bible is that between the man-made (or better “hand-made”) temple and the body of Christ (Mark 14:58; John 2:19-21). Even Samson was crushed by a man-made temple!
Animals
Since animals are not made in the image of God and cannot understand the law, they cannot break it and thereby become wage-earning sinners (cf. Rom. 4:15, etc.). Though they are fed by God himself (Ps. 104:27-29), since their food is perishable and not living bread (John 6:51), it can only sustain their physical life temporarily, as Psalms 104:21 and 106:20, for example, imply. It follows from this that when fleshly man refuses to eat bread from heaven (cf. Mt. 4:4; John 6:32f.), he ranks himself with the animals which are confined by nature to perishable food (Ps. 106:20; Eccl. 3:19-21; Ps. 49; 2 Pet. 2; Jude 10). Since they sow only to the flesh, they reap inevitable corruption (Gal. 6:8).
The Wages of Sin
The Bible teaches in unmistakable language that for man the wages of sin is death (Rom. 6:23, cf. 5:12). Tragically, however, Augustinians exalt this element of our creed to a universal principle and make sin the cause of all death. They fail to realize that (a) if death is wages it cannot be the result of imputation which excludes wages (Rom. 4:1-8, cf. 5:12); (b) since sin is defined as transgression of the law (cf. 1 Sam. 15:24; Rom. 4:15; James 2:9-11; 1 John 3:4, etc.) only those who break the law can earn wages (Rom. 4:15; 5:12, etc.), and (c) procreation, which countered the effects of death, was scheduled or on the cards before sin entered the world (Gen. 1:11, etc.). When we consider the animal world (including babies) that by nature does not know the law yet is still susceptible to death and corruption, we have no alternative but to conclude that death and corruption are also the result of an amoral natural condition purposely and deliberately ordained by God. He always had an invisible hope in mind for those who put their trust in him (cf. Romans 8:18-25; Heb. 1:10-12; 11:1, etc.).
Flesh and Spirit
In contrast with his Creator who is spirit (John 4:24) man as created in the image of God is, first, flesh and, second, spirit (1 Cor. 15:46). This contrast is emphasized by the difference between a man and an animal which is flesh but not spirit (Isa. 31:3). While as flesh man like the animals, as we have noted above, is fed by God (Gen. 2:9; Ps. 104:21,27f.), he nonetheless dies (John 6:49) and suffers corruption. On the level of the spirit, however, the situation is different. Man can feed on the word of God (Mt. 4:4), even on the Word himself (John 6:56), the living bread whose very words are spirit and life (John 6:63). How important it is then to recognize the need of those who are first born of the flesh to be born again of God (John 1:13) by his word (James 1:18, cf. John 1:12). Only in this way can they live forever (John 3:1-8).
It is here that Abraham’s dual role as father of both his physical and his spiritual children assumes importance (Rom. 4:11f.). John the Baptist’s somewhat scathingly derogatory remark in Matthew 3:9 (cf. John 6:63) brings out the pejorative nature of the flesh in comparison with the spirit. In John 8 Jesus himself distinguishes between those who rightly claim to have a physical relationship with Abraham but fail to exercise faith as he did (cf. Rom. 2:28f.).
Death
While Joshua 23:14 and 1 Kings 2:2 tell us that death is the way of all the earth, Genesis 19:31 informs us that procreation, which counteracts death (cf. Gen. 1:11; Heb. 7:23), is also the way of all the earth. This stands in sharp contrast with the world or the age to come where according to Jesus himself there is neither death nor procreation (Luke 20:34-36). On this basis we are forced to infer that death and corruption are natural and not necessarily associated with sin. (Confusion arises when we fail to recognize that while Adam was created mortal, pace Augustine, he was promised life if he kept the law. He didn’t, therefore having sinned, he earned wages in death. If he had kept the law and achieved the righteousness which was its consequence, he would, like Jesus, have gained life, Lev. 18:5, etc., and escaped from the natural mortality characteristic of this evil age, Gal. 1:4.)
God
The Bible makes it clear beyond dispute that God is not only immortal but also incorruptible. Though these characteristics are closely related, it is vital for us to recognize that they not synonymous.  So when we read in 1 Timothy 1:17, NIV, for example, that God is ‘immortal’ (cf. Rom. 1:23; 2:7) we need to be aware of the fact that the word is aphtharsia which means ‘incorruptible’. On the other hand, in 1 Timothy 6:16 we read correctly that God is immortal (athanasia).  Regrettably this distinction is eroded by most translations with the result that Paul’s statement in 2 Timothy 1:10 in the NIV, for example, is reduced to a tautology. (9* Sad to say Harris entitles one of his books “Raised Immortal”, yet the text on which he bases this is 1 Corinthians 15:52 which refers to incorruption – aphthartoi.) Since life and immortality are virtually synonymous it repeats itself. But in fact the word translated ‘immortality’ is aphtharsia not athanasia. The importance of this is fundamental for understanding Jesus’ incarnation, resurrection and ascension. For when he became incarnate Jesus also became subject to the death and corruption which characterize the flesh by nature. But when he rose physically from the dead, even though he was still flesh (Luke 24:39) he had conquered death and was no longer subject to it (cf. Rom. 6:9; Rev. 1:18). On the other hand, it is of paramount importance to recognize that, since he had been restored as flesh (cf. John 10:17f.) but had not experienced corruption (Acts 2:27,31; 13:35,37), he was obviously still corruptible. In this condition he was daily growing older and hence about to disappear (Heb. 8:13). So, in order to overcome his fleshly bondage and liability to corruption he had of necessity to be set free and escape (cf. Rom. 8:21). This was achieved by his ascension transformation (cf. John 20:17; 1 Cor. 15:50f.). In this way, he gained complete generic as well as moral and spiritual conformity with his Father at whose right hand he sat. Alternatively expressed, he regained as man the glory he shared with his Father before the world began (John 17:5,24). As Paul intimates, having brought life and incorruption to light (2 Tim. 1:10) and inherited the sure or eternal blessings of David, he would no more return to corruption (Acts 13:34, cf. Heb. 7:26; 9:28), which would have been, metaphorically speaking, tantamount to returning to Egypt. This of course is the essence of Paul’s gospel.
So, to emphasize my point, when Jesus was glorified, he had as man gained both his Father’s immortality and his incorruptibility and was fitted to sit at his right hand (cf. Phil. 3:21; Heb. 1:3). If we accept Christ as Saviour, we can do the same (Rev. 3:21, cf. Heb. 2:10ff.).
Justification By Faith and Judgement By Works
There is no question that justification by faith is the heart of the gospel (Rom. 1:16f., etc.). Fortunately, since the Reformation this has received a great deal of emphasis in Protestantism, but, regrettably, it has not always been fully applied. The mere fact that many churches still implicitly deny it by baptizing babies which cannot by nature exercise faith provides ample evidence of this. This point having been made, however, it needs to be remembered that Luther himself not only loudly proclaimed that he had been baptized (baptizatus sum) as a baby also cast aspersions on the letter of James as an epistle of straw. Bluntly, he failed to give due emphasis to the importance of works not only in the Christian life but in the lives of non-Christians. The latter point is seldom if ever made, but it appears clearly enough in Scripture. Paul himself points out that the heathen man’s uncircumcision becomes circumcision when he keeps the law by nature (Rom. 2:26-29). The implication is that though the heathen may lack the written law and the informed faith based on the promises peculiar to the Jew, yet since faith is relative it is nonetheless on occasion demonstrated by works, and  flowers when Christ is received (Eph. 2:12f.,17). After all, ultimately the promise embraces believers, their children and all those who are far off (Acts 2:39). And we must never forget that the ‘gospel’ was preached to Abraham the great exemplar of faith (Gal. 3:8f.) who was certainly among the “far off” (cf. John 8:56; Heb. 11:13). If this is so, the idea that all the heathen are indiscriminately damned is not supported by Scripture (contrast e.g. Qu. 60 of the Larger Catechism and sometimes the idea that extra ecclesiam non salus, that is, outside the church there is no salvation. Little wonder, for if it were true, it would imply the universal damnation also of children! Again, we must infer diminished responsibility even if the term is not actually used in the Bible (cf. e.g. Mt. 12:38-42; Luke 11:29-32). Recognition that Scripture teaches recapitulation (or what might be variously called trans-generationalism or genealogical continuity) would rid us of many problems regarding this subject. (10* See my Recapitulation in Outline, I Believe in Recapitulation at www.kenstothard.com /. Christopher Wright refers to “trans-generational inclusiveness”, p.287, and J.A.Thompson to “genealogical continuity”, p.281.)
End Times
In describing his trials and tribulations in passages like 2 Corinthians 6:4f. and 11:23-29 Paul makes it plain that though sin is often involved, so too are outward circumstances associated with nature and this age. From time to time he uses general words like thlipsis and ananke which frequently relate to the end-times. Thus while the Bible makes it clear that at the end of history comes the judgement (cf. Heb. 9:27) more than one factor is involved. Jesus likens the end to Sodom and Gomorrah (Luke 17:28-30) where it is noticeable that along with the judgement of man (cf. Heb. 9:27) there is also the destruction of the land (Rom. 9:28, cf. Luke 13:1-5 referred to above and also the temple, Mt. 23:38). Two factors are also in evidence in Luke 21:9-36 and parallel passages: on the one hand, there is evidence of judgement on human wickedness and, on the other, signs of creation’s natural corruptibility and destructibility even if it is exacerbated by sin. It may be claimed, of course, that the two are interconnected and that the one leads to the other as is maintained by Augustinians who believe in a universal curse following the Fall. But there is some powerful evidence militating against this. For example, despite being inhabited by the wicked Canaanites, the Promised Land remained nonetheless an “exceedingly good” land (Num. 14:7), a type of heaven in fact, and one (compulsorily) to be desired by the Israelites as the promised gift of God. (Would God have deliberately given his chosen people a bad inheritance? Cf. Rom. 8:32.) Again, after the flood it is made clear that seedtime and harvest will continue while the earth remains (Gen. 8:22. See further my Cosmic Curse?)  So though, at the end, creation like the material temple will be desolate or uninhabited on account of man’s malevolent rejection of Christ, it needs to be recognized that it (creation) was slated for destruction from the start in that it was “made by hand” (Ps. 102:25, cf. Mark 14:58) and was hence shakable and destructible irrespective of sin. (Pace modern translators of Romans 8:18-25 who make this passage mean the redemption of creation which is surely the polar opposite of what the apostle intended. See further my Romans 8:18-25 Revisited. Note also Galatians 4:21-31 where the present Jerusalem, the home of bondage, is implicitly dispensed with. France’s comments on Matthew 23:38 are appropriate at this point.) The same is true of the human body of flesh which derives from the corruptible earth. It will be either destroyed on account of sin (2 Cor. 5:1, cf. Rom. 8:10; 1 Cor. 6:13) or changed, that is, replaced as in the case of Jesus and the end-time saints (1 Cor. 15:50f., cf. Heb. 1:12).
Galatians 1:4
It is all too easy to assume that when Paul refers to this evil age in Galatians 1:4 he has only sin in mind. But has he? We have no sure way of knowing though we may note references like 1 Kings 5:4 where evil may be both natural (cf. Isa. 45:7; Amos 3:6) and moral. (11* It is arguable, however, that Galatians in its entirety is an explanation of how we can escape from this present age. See further my Escape). In light of what he says in Romans 8:18-25 and 2 Corinthians 4:16-5:10, for example (12* Cf. my The Correspondence between Romans 8:12-25 and 2 Corinthians 4:7-5:10), where sin is not mentioned, Paul suggests that, like creation itself and the lowly (cf. Phil. 2:7f.; 2 Cor. 8:9) body or tent subject to destruction or change (i.e. replacement), which we presently inhabit, this age is inherently defective. (13* It is doubtless failure to appreciate the natural corruption of creation which led to Job’s perplexity, see e.g. 10:8f. He rightly maintained his integrity and could not accept that his sin provided an adequate explanation of all his troubles.) If this were not so, there would be no need for a second (cf. Heb. 8:7; 10:9b). In John’s gospel, not to mention the Pauline epistles where we must concede that sin is often in evidence, the flesh as such is constantly regarded in depreciatory fashion (cf. 3:6; 6:63). Thus this (present) age is set in strong contrast with the glorious age to come (Mt. 12:32; Luke 20:34-36; Rom. 8:18; 2 Cor. 4:16-18; Eph. 1:20f.; 1 Tim. 6:17, etc.). Without going into more detail, I conclude that not only is sin characteristic of this age but so also is its inherent defectiveness or corruptibility (cf. 1 K. 5:4, KJV; Eccl. 9:11f.). And this is surely by divine design as Paul teaches in Romans 8:18-25 (cf. Heb. 1:10-12). If this is so, then escape is paramount and it can be achieved only through faith in Christ, our pioneer into heaven itself (cf. Heb. 2:10). (14* Commentators often refer to the frustration of creation as if it is the result of sin. But this is to miss the point that creation, including the flesh which stems from it is inherently corruptible, futile and unprofitable, cf. Ecclesiastes, John 1:13; 3:1-8; 6:63. It simply serves a temporary purpose and will eventually disappear having outlived its usefulness, cf. Heb. 1:11; 8:13. The whole of nature, not to mention modern scientific theory, testifies to this. See again my Romans 8:18-25 Revisited.)
Creation and Evolution
In the dispute between (atheistic) scientific theory and Christian insistence on creation by God there is a good deal of misunderstanding on both sides. While the former emphasizes evolution as if it in itself (inexplicably) possesses inherent creative power, Christians stress the beginning of creation (Gen. 1:1) out of nothing (cf. Rom. 4:17) but usually ignore its intrinsic developmental or evolutionary nature under the Spirit of God. (15* I reject the literal 24-hour days of Genesis 1 out of hand. It runs contrary to everything we know by science, by history, by experience and above all by theology. See further my Twenty-Four Hours, The Two Ages.) On the one hand, time, chance and spontaneous generation are difficult to swallow regarded as sources of this world; on the other hand, “Christian”, especially fundamentalist, denial that man has an animal beginning (cf. 1 Cor. 15:46, etc.) is also surely beyond the pale. (16* See further my Creation and/or Evolution.) The God who created the world also sustains it until it has served its purpose (cf. Gen. 8:22) and then brings it to its appointed end in destruction (Heb. 12:27; 2 Pet. 3:10). Since man is a product, even a miniaturization of creation (dust) on the natural level, he inevitably follows the pattern of creation (cf. 1 Cor. 6:13; 15:50; 2 Cor. 5:1). However, since he is also created in the image of God, he is able to transcend his flesh on the spiritual level through faith in Christ who serves as his pioneer into the age to come (cf. Heb. 2:10; Phil. 3:21; Col. 1:5; 1 Pet. 1:3f., etc.). Naturalistic physical evolution is, as is freely admitted by many, aimless, purposeless, meaningless and ultimately futile. But this is precisely as God intended it to be (Rom. 8:20, cf. Eccles.; 1 Cor. 15:12-19). Not for nothing did Paul talk of crucifying to himself the world (Gal. 6:14) and the flesh (Gal. 5:24, cf. Rom. 6:6) and Jesus of being in the world but not of it (John 17:14f., cf. 6:63). My assumption on the basis of the evidence is that man is the subject of both creation and evolution (perfection) on both the physical and spiritual levels. While the former is merely temporal (cf. animal life in general) and is subject to age (Heb. 1:11; Luke 3:23; 2 Cor. 4:16-18; Heb. 8:13, etc.) and ultimate demise, the latter is permanent. When faith in Christ is exercised, a new (spiritual) creation is involved (John 3:3-7; 2 Cor. 5:17) by which man is fitted for heaven and the presence of God. (17* The distinction between creation and physical development in the old covenant and spiritual recreation and sanctification in the new covenant should be noted. Whereas in the former the end is universal death and destruction, cf. 2 Cor. 3; Heb. 8:13, in the latter the end is eternal life, cf. Rom. 6:22.  See further my Creation and/or Evolution).
Conclusion
I began this article by denying that sin is the sole cause of ‘evil’ in this present age (Gal. 1:4). The truth is that the contrast between this world and world to come stems primarily from the divine decree, plan and purpose. Even the Pharisees, if not the Sadducees, believed that this present ephemeral age was to be followed by the permanent (eternal) age to come (Luke 20:27-40, cf. Eph. 1:20f.; Heb. 1:6, 2:5; 6:5, etc.). While it is true beyond equivocation that sin exacerbates the situation in this present age, it also ensures that God alone will be our Saviour or Rescuer (Isa. 45:20-25; Phil. 2:9-11) as he always intended to be (Rom. 3:19f.; 11:32; Gal. 2:16; 3:22, etc.). Unless we take both factors, that is, not only sin but also natural corruption, into consideration, understanding the Bible and the world in which we live becomes impossible. The Augustinian worldview which is dominated by sin is frankly absurd and represents a massive distortion of what the Bible actually teaches. (18* See further my Worldview, The Biblical Worldview at www.kenstothard.com /.)
REFERENCES
J.D.G.Dunn in Covenant Theology Contemporary Approaches, ed. Cartledge and Mills, Carlisle, 2001.
R.T.France, The Gospel of Matthew, Grand Rapids, 2007.
A.S.Kulikovsky, Creation, Fall, Restoration, Geanies House, Fearn, 2009.
J.A.Thompson, Deuteronomy, Leicester, 1974.
Christopher Wright, Deuteronomy, Massachusetts, 1996.

Not just either/or but both/and

Original Perfection

The notion that things are not always monochromatic in character appears from time to time in the course of Scripture. 1 Kings 5:4 and Philippians 2:12f., for example, indicate that at least two factors are involved. However, since it is saturated with sin, Augustinian theology attributes everything that appears to come short of perfection solely to sin. For example, it depicts creation, including Adam and Eve, as originally perfect instead of ‘good’, that is, useful or fit for its intended purpose, and is forced to think in terms of what it calls “the Fall” and its consequent curse on the entire creation. (1* It is difficult to see how Adam who at the start like a baby, Gen. 2:17; 3:5,22, cf. Dt. 1:39; Isa. 7:15f.; Heb. 5:12-14, did not know the law (commandment) by which good and evil are established and judged could be originally righteous. Righteousness is gained by keeping the law, Dt. 6:25; 24:13; Rom. 2:13; 6:16; 1 John 3:7, just as unrighteousness or sinfulness is acquired by breaking it, Gen. 3:6; 1 Sam. 15:24f.; Rom. 6:16; James 2:9-11, etc.) And needless to say, the corollary of this is restoration which is a prime characteristic of the old covenant (cf. e.g. 2 K. 8:1; 2 Chr. 24:4; Jer. 29:14, etc.) and relates to this world. In this way we arrive at the creation, fall, restoration schema characteristic of Reformed theology (see e.g. the book under that title by A.S.Kulikovsky.)

Adam and Eve

This schema is manifestly false. One has only to consider the fact that morally speaking Adam and Eve far from being originally perfect, holy and righteous were in the event characterized on the moral level solely by their sin. Initially like infants they knew neither good not evil (Gen. 2:17; 3:5,22; Dt. 1:39; Rom. 9:11), then like all children they broke the first commandment they received. (The Bible refers frequently to the fact that we sin in our youth, not while we are babies when we do not know the law, e.g. Gen. 8:21; Jer. 3:25.) In this way they lost what was obviously their innocence (cf. Dt. 1:39; Eccl. 7:29; Isa. 53:6; 1 Pet. 2:25). In truth, they were challenged as those who were in the process of creation in the likeness of God to achieve righteousness by keeping the commandment that God had given them and thereby meet the condition of (eternal) life (Gen. 2:17). To pinpoint the issue, only the righteous can achieve the goal of eternal life in heaven as the frequent and pervasive repetition of Leviticus 18:5 and many similar verses (e.g. Ezek. 20:11,13,21) indicates. This is of the essence of biblical teleology. In plain words then I conclude that all who follow Augustine confuse the beginning with the end. (2* See further my articles on The Order of SalvationCart-Before-The-Horse Theology)

Creation

But if Adam and Eve were far from naturally perfect, the same is true of creation. While it may be freely acknowledged that creation as the finished product, including man, is described in Genesis 1:31 as “very good”, that is, like the completed tabernacle (Ex. 39:32-43; 1 K. 7:51), ideally suited to its purpose, it was far from being perfect as God who needs nothing (Ps. 50:10-12; Acts 17:25, cf. Job 41:11 ESV; Rom. 11:35) is perfect (cf. Lev. 11:44f.; 19:2; Mt. 5:48). In contrast with its Creator, creation which is “hand-made” (3* On this see my Manufactured Or Not So) needs to be constantly sustained by the sovereign providence of God (not to mention its dominion by man) apart from which it lapses into chaos and becomes subject to dissolution (Jer. 4:23ff.; 2 Pet. 3:7,10-12, cf. Job 34:14f.; Ps. 104:29, etc.). If we deny this, we in effect deny the transcendence or holy otherness of God and put both him and his creation in the same category as the gods of the heathen who are continuous with, or immanent in, nature. (It is worth remembering at this point that when Egypt was ruined, Ex. 10:7, so were her gods, Ex. 12:12, cf. 18:11, and so in the end with all other false gods, cf. Dt. 33:27 NRSV, Isa. 45:20; 1 Cor. 8:4-6; Gal. 4:8. By contrast, the one true God remains when creation ceases to exist, Ps. 102:25-27, etc.) The argument that creation was originally ‘perfect’ because it was made by God is in light of biblical teaching quite fallacious, as I shall endeavour to demonstrate below.

While we may freely concede that creation was good in the above-mentioned sense of the term, it was not merely good but as the product of time it was by divine design temporal (Gen. 1:1), even temporary (2 Cor. 4:18), and hence in strong contrast with its eternal and transcendent Creator. Creation has both a beginning and an end but God has neither (see, e.g., Ps. 102:27; 113:4-6; Isa. 43:10b; 57:15; 66:1f.; Heb. 7:3,6; Rev. 5:13.) Furthermore, as “manufactured” or “made by hand” (Ps. 102:25; Isa. 48:13, etc.), it was naturally subject to ageing and obsolescence (Ps. 90; Heb. 1:11) and hence inherently corruptible and destructible (Mt. 6:19-21; Luke 12:33; Rom. 8:18-25; Heb. 1:10-12, etc.).(4* On this see again my Manufactured Or Not So) Accordingly, the things that are made and seen (Rom. 1:20) are precisely the things that are ultimately destroyed so that the permanently unshakable may remain (Heb. 12:27, cf. 2 Cor. 4:18). At the end, when the plan of salvation is complete and all things have been subjected under his feet, God will be all in all as he was before creation began (1 Cor. 15:28). In this sense we may gladly acknowledge the idea of restoration (Acts 3:21).

The Law/Old Covenant

In view of the fact that the old covenant relates to the present world (cf. Mt. 5:18; Rom. 7:1), it is scarcely surprising to find that it too is considered “good” (2 Cor. 3:7, cf. Rom. 7:12). For all that, like creation itself (Heb. 1:10-12), it is nonetheless temporary, and provisional (2 Cor. 3), and since it is inherently obsolescent it eventually becomes totally obsolete (Mt. 5:18; Rom. 7:1; Heb. 8:13). This point is underlined by the fact that it was “written by hand” (cheirographon, Col. 2:14), visible and hence temporary (2 Cor. 4:18). (5* I am indebted to James Dunn for stress on the visibility of the law. See further my Faith and Invisibility – Seeing the Invisible)

Flesh

As the product of creation the flesh is also “good”, and certainly not evil as in Greek dualism. It too was created by God and was the earthly tent not only of Adam but of Jesus himself (cf. John 1:14) “for a little while” (Heb. 2:7,9). It was also “made by hand” (Job 10:8; Ps. 119:73; Isa. 45:11f.; 64:8, etc.) and hence naturally corruptible (Gal. 6:8, etc.) and destructible (Rom. 8:13, cf.vv. 18-25). As animated dust (Ps. 78:39; 103:14), apart from the spirit the flesh dies (Job 34:14f.; Ps. 104:29; Eccl. 3:20; 12:7; James 2:26). In contrast with the living God, it is intrinsically mortal (cf. Rom. 1:23).

According to Augustine the flesh was sinful (cf. the tendentious NIV which translates sarx as ‘sinful nature’ even where sin is obviously not involved as in Galatians 6:8 and Romans 8:13). He maintained that Jesus, though flesh, was not sinful because he was Virgin born and not the product of carnal concupiscence. Though the flesh is intimately associated with sin since it provides its primary bridgehead in temptation (cf. Rom. 8:3), it is not, as we have seen, evil as such (cf. Greek dualism). However, as part of creation it was meant to be under the dominion of man and hence his slave. As the case of Ishmael makes plain, a fleshly slave irrespective of sin cannot inherit along with the child of promise who is the child of the free woman (Gal. 4:30). Jesus had made his flesh his slave and gave it for his people in death (Col. 1:22; 1 Pet. 3:18), but when risen from the dead never to die again (Rom. 6:9), even he, the Son of God, could not take it to heaven without change (John 8:35; 1 Cor. 15:50f.). After all, it was naturally corruptible. (6* See my Two ‘Natural’ Necessities)

It is a sad fact that most Christians seem to be totally unaware that in exercising dominion over the earth, they are thereby meant to be controlling their own earth-derived flesh which stems from it and is inherently temporary and subject to ageing even apart from sin (cf. Luke 3:23; John 8:57). As temporary, our visible flesh (cf. 2 Cor. 4:18) is intended to be the slave of our invisible and generically incorruptible spirits (cf. James 3:3, etc.). (Our spirits are of course subject to moral corruption and vulnerable to the judgement of God, cf. Heb. 9:14.)

Jesus

All Christians acknowledge Jesus Christ as both God and man. According to Hebrews 7:16 (cf. vv.3,24f.,28) he had an indestructible life, but not according to the flesh. As temporal flesh he suffered from the same natural defectiveness as all his fellows (cf. Phil. 2:6f.). (According to the OED the word ‘defect’ means lack of something essential or required. So the body (flesh) without the spirit is dead, James 2:26, cf. Job 34:14f.; Ps. 104:29; Eccl. 12:7). He also was born of woman (Gal. 4:4) or ‘manufactured’ in the womb of the Virgin Mary (cf. Heb. 10:5) and through her he was hence physically clay or dust like Adam whose son he was through his mother (Luke 3:38). Since he could not rise above his source, as flesh he was as mortal as his mother or he could not have died.  Again, since he was raised from the dead fully restored (John 10:17f.), he must have remained flesh as he himself intimated (Luke 24:39, cf. John 20:17,26-29, etc.). As such, though he was no longer susceptible to death since he had kept the law which promised life (Rom. 6:9; 1 Pet. 1:18; Rev. 1:18), he was still corruptible and hence still lacking his Father’s incorruptible (Gk) heavenly perfection (Rom. 1:23). So, to avoid permanent bondage to corruption and gain the freedom of the glory of his sonship (Rom. 8:21), he had to be (re)transformed on his ascent to heaven (John 6:62; 1 Cor. 15:50f., cf. John 17:5,24). (7* On Romans 8:18-25 see my Romans 8:18-25) When we see this, we can appreciate that while Romans 6:9 points to his eventual immortality, Acts 13:34 underlines his incorruptibility. In other words, he had reassumed his Father’s generic nature (cf. John 17:5,24) but this time as man (cf. 2 Tim. 1:10). (8* See further below on God, and note my No Return To Corruption)

Arianism

This prompts the ancient question raised by Arius (cf. Jehovah’s Witnesses and Islam): was Christ God or was he a creature? With passages like John 1 in mind the church has held that he was the eternal Word and hence not a creature. For all that, there is a sense in which Arius was right. As flesh born of the Virgin Mary, Jesus was clearly created (Gal. 4:4; Heb. 10:5) like Adam before him (Luke 3:38). This raises yet another question: was Mary the mother of God (theotokos)? The question is apt to mislead, but taken at face value we are bound to say no. Created herself, she could only be the mother of her fleshly baby, of Jesus, the human being, not the Word. The perishable cannot produce the imperishable (John 3:6; 1 Cor. 15:50b)!

There is yet another vital point that should not be missed. The author of Hebrews refers to Jesus’ prayers in “the days of his flesh” (5:7). If we resist the impulse engendered by some commentators and reference Bibles to confine these days to the Garden of Gethsemane, we can then appreciate the fact that like Adam before him Jesus too was prone to death (Gen. 2:17) and constantly threatened by sin (Gen. 4:7, cf. 1 Pet. 5:8) whose wages were death. Consequently, if Jesus had failed to master the evil that lurked at his door (cf. Mt. 4:1-11; Heb. 4:15) he too would have died for his own sin and been disqualified from dying for ours. In the event, he succeeded in controlling his flesh with all its potential for evil (cf. Rom. 8:3) when confronted by the law (cf. Rom. 7:14), along with the world and the devil. In a word, he triumphed overcoming all temptation and trial (Heb. 4:15). By doing so he proved his pedigree as the true Son of God, the one and only Saviour of man (Acts 4:12, etc.). As such he was able to serve as our pioneer into heaven itself (Heb. 6:19f.; 9:24; 12:1f.).

Nature

Nature in its entirety is prone to corruption as is evident from Genesis 1 (cf. Rom. 8:18-25; Heb. 1:10-12). Grass is perhaps the primary symbol of death and corruption throughout the Bible (Isa. 40:6-8; James 1:10, etc.). All things animal (Ps. 49:12,20), vegetable (Gen. 2:9) and mineral (1 Pet. 1:7,18) eventually yield to corruption. Little wonder that Paul, not to mention Jesus (e.g. Mt. 6:19f.; Luke 12:33; 16:9), Peter (1 Pet. 1:3f.) and John (1:2:15-17), teaches us to focus on things that are above and to put to death what is earthly (Col. 3:1-5).

Man-made Objects

Since they stem from a corruptible and futile creation (Rom. 8:18f.; 2 Cor. 4:16-18; Heb. 1:10-12) all man-made objects show evidence of being naturally perishable and ultimately futile. Like everything else ‘hand-made’ (cheiropoietos) they are only temporary servants used for a temporary purpose (cf. Ps. 119:91; Col. 2:22). Thus in Luke 13 Jesus indicates that men die not only as a result of the sinful acts of others (v.1) but also because as sinners themselves they are prone to fall foul of what insurance companies call “acts of God” (v. 4, cf. 1 K.5:4; Eccl. 9:11f.). One of the greatest contrasts in the Bible is that between the man-made (or better “hand-made”) temple and the body of Christ (Mark 14:58; John 2:19-21). Even Samson was crushed by a man-made temple!

Animals

Since animals are not made in the image of God and cannot understand the law, they cannot break it and thereby become wage-earning sinners (cf. Rom. 4:15, etc.). Though they are fed by God himself (Ps. 104:27-29), since their food is perishable and not living bread (John 6:51), it can only sustain their physical life temporarily, as Psalms 104:21 and 106:20, for example, imply. It follows from this that when fleshly man refuses to eat bread from heaven (cf. Mt. 4:4; John 6:32f.), he ranks himself with the animals which are confined by nature to perishable food (Ps. 106:20; Eccl. 3:19-21; Ps. 49; 2 Pet. 2; Jude 10). Since they sow only to the flesh, they reap inevitable corruption (Gal. 6:8).

The Wages of Sin

The Bible teaches in unmistakable language that for man the wages of sin is death (Rom. 6:23, cf. 5:12). Tragically, however, Augustinians exalt this element of our creed to a universal principle and make sin the cause of all death. They fail to realize that (a) if death is wages it cannot be the result of imputation which excludes wages (Rom. 4:1-8, cf. 5:12); (b) since sin is defined as transgression of the law (cf. 1 Sam. 15:24; Rom. 4:15; James 2:9-11; 1 John 3:4, etc.) only those who break the law can earn wages (Rom. 4:15; 5:12, etc.), and (c) procreation, which countered the effects of death, was scheduled or on the cards before sin entered the world (Gen. 1:11, etc.). When we consider the animal world (including babies) that by nature does not know the law yet is still susceptible to death and corruption, we have no alternative but to conclude that death and corruption are also the result of an amoral natural condition purposely and deliberately ordained by God. He always had an invisible hope in mind for those who put their trust in him (cf. Romans 8:18-25; Heb. 1:10-12; 11:1, etc.).

Flesh and Spirit

In contrast with his Creator who is spirit (John 4:24) man as created in the image of God is, first, flesh and, second, spirit (1 Cor. 15:46). This contrast is emphasized by the difference between a man and an animal which is flesh but not spirit (Isa. 31:3). While as flesh man like the animals, as we have noted above, is fed by God (Gen. 2:9; Ps. 104:21,27f.), he nonetheless dies (John 6:49) and suffers corruption. On the level of the spirit, however, the situation is different. Man can feed on the word of God (Mt. 4:4), even on the Word himself (John 6:56), the living bread whose very words are spirit and life (John 6:63). How important it is then to recognize the need of those who are first born of the flesh to be born again of God (John 1:13) by his word (James 1:18, cf. John 1:12). Only in this way can they live forever (John 3:1-8).

It is here that Abraham’s dual role as father of both his physical and his spiritual children assumes importance (Rom. 4:11f.). John the Baptist’s somewhat scathingly derogatory remark in Matthew 3:9 (cf. John 6:63) brings out the pejorative nature of the flesh in comparison with the spirit. In John 8 Jesus himself distinguishes between those who rightly claim to have a physical relationship with Abraham but fail to exercise faith as he did (cf. Rom. 2:28f.).

Death

While Joshua 23:14 and 1 Kings 2:2 tell us that death is the way of all the earth, Genesis 19:31 informs us that procreation, which counteracts death (cf. Gen. 1:11; Heb. 7:23), is also the way of all the earth. This stands in sharp contrast with the world or the age to come where according to Jesus himself there is neither death nor procreation (Luke 20:34-36). On this basis we are forced to infer that death and corruption are natural and not necessarily associated with sin. (Confusion arises when we fail to recognize that while Adam was created mortal, pace Augustine, he was promised life if he kept the law. He didn’t, therefore having sinned, he earned wages in death. If he had kept the law and achieved the righteousness which was its consequence, he would, like Jesus, have gained life, Lev. 18:5, etc., and escaped from the natural mortality characteristic of this evil age, Gal. 1:4.)

God

The Bible makes it clear beyond dispute that God is not only immortal but also incorruptible. Though these characteristics are closely related, it is vital for us to recognize that they not synonymous.  So when we read in 1 Timothy 1:17, NIV, for example, that God is ‘immortal’ (cf. Rom. 1:23; 2:7) we need to be aware of the fact that the word is aphtharsia which means ‘incorruptible’. On the other hand, in 1 Timothy 6:16 we read correctly that God is immortal (athanasia).  Regrettably this distinction is eroded by most translations with the result that Paul’s statement in 2 Timothy 1:10 in the NIV, for example, is reduced to a tautology. (9* Sad to say Harris entitles one of his books “Raised Immortal”, yet the text on which he bases this is 1 Corinthians 15:52 which refers to incorruption – aphthartoi.) Since life and immortality are virtually synonymous it repeats itself. But in fact the word translated ‘immortality’ is aphtharsia not athanasia. The importance of this is fundamental for understanding Jesus’ incarnation, resurrection and ascension. For when he became incarnate Jesus also became subject to the death and corruption which characterize the flesh by nature. But when he rose physically from the dead, even though he was still flesh (Luke 24:39) he had conquered death and was no longer subject to it (cf. Rom. 6:9; Rev. 1:18). On the other hand, it is of paramount importance to recognize that, since he had been restored as flesh (cf. John 10:17f.) but had not experienced corruption (Acts 2:27,31; 13:35,37), he was obviously still corruptible. In this condition he was daily growing older and hence about to disappear (Heb. 8:13). So, in order to overcome his fleshly bondage and liability to corruption he had of necessity to be set free and escape (cf. Rom. 8:21). This was achieved by his ascension transformation (cf. John 20:17; 1 Cor. 15:50f.). In this way, he gained complete generic as well as moral and spiritual conformity with his Father at whose right hand he sat. Alternatively expressed, he regained as man the glory he shared with his Father before the world began (John 17:5,24). As Paul intimates, having brought life and incorruption to light (2 Tim. 1:10) and inherited the sure or eternal blessings of David, he would no more return to corruption (Acts 13:34, cf. Heb. 7:26; 9:28), which would have been, metaphorically speaking, tantamount to returning to Egypt. This of course is the essence of Paul’s gospel.

So, to emphasize my point, when Jesus was glorified, he had as man gained both his Father’s immortality and his incorruptibility and was fitted to sit at his right hand (cf. Phil. 3:21; Heb. 1:3). If we accept Christ as Saviour, we can do the same (Rev. 3:21, cf. Heb. 2:10ff.).

Justification By Faith and Judgement By Works

There is no question that justification by faith is the heart of the gospel (Rom. 1:16f., etc.). Fortunately, since the Reformation this has received a great deal of emphasis in Protestantism, but, regrettably, it has not always been fully applied. The mere fact that many churches still implicitly deny it by baptizing babies which cannot by nature exercise faith provides ample evidence of this. This point having been made, however, it needs to be remembered that Luther himself not only loudly proclaimed that he had been baptized (baptizatus sum) as a baby also cast aspersions on the letter of James as an epistle of straw. Bluntly, he failed to give due emphasis to the importance of works not only in the Christian life but in the lives of non-Christians. The latter point is seldom if ever made, but it appears clearly enough in Scripture. Paul himself points out that the heathen man’s uncircumcision becomes circumcision when he keeps the law by nature (Rom. 2:26-29). The implication is that though the heathen may lack the written law and the informed faith based on the promises peculiar to the Jew, yet since faith is relative it is nonetheless on occasion demonstrated by works, and  flowers when Christ is received (Eph. 2:12f.,17). After all, ultimately the promise embraces believers, their children and all those who are far off (Acts 2:39). And we must never forget that the ‘gospel’ was preached to Abraham the great exemplar of faith (Gal. 3:8f.) who was certainly among the “far off” (cf. John 8:56; Heb. 11:13). If this is so, the idea that all the heathen are indiscriminately damned is not supported by Scripture (contrast e.g. Qu. 60 of the Larger Catechism and sometimes the idea that extra ecclesiam non salus, that is, outside the church there is no salvation. Little wonder, for if it were true, it would imply the universal damnation also of children! Again, we must infer diminished responsibility even if the term is not actually used in the Bible (cf. e.g. Mt. 12:38-42; Luke 11:29-32). Recognition that Scripture teaches recapitulation (or what might be variously called trans-generationalism or genealogical continuity) would rid us of many problems regarding this subject. (10* See my Recapitulation in OutlineI Believe in Recapitulation. Christopher Wright refers to “trans-generational inclusiveness”, p.287, and J.A.Thompson to “genealogical continuity”, p.281.)

End Times

In describing his trials and tribulations in passages like 2 Corinthians 6:4f. and 11:23-29 Paul makes it plain that though sin is often involved, so too are outward circumstances associated with nature and this age. From time to time he uses general words like thlipsis and ananke which frequently relate to the end-times. Thus while the Bible makes it clear that at the end of history comes the judgement (cf. Heb. 9:27) more than one factor is involved. Jesus likens the end to Sodom and Gomorrah (Luke 17:28-30) where it is noticeable that along with the judgement of man (cf. Heb. 9:27) there is also the destruction of the land (Rom. 9:28, cf. Luke 13:1-5 referred to above and also the temple, Mt. 23:38). Two factors are also in evidence in Luke 21:9-36 and parallel passages: on the one hand, there is evidence of judgement on human wickedness and, on the other, signs of creation’s natural corruptibility and destructibility even if it is exacerbated by sin. It may be claimed, of course, that the two are interconnected and that the one leads to the other as is maintained by Augustinians who believe in a universal curse following the Fall. But there is some powerful evidence militating against this. For example, despite being inhabited by the wicked Canaanites, the Promised Land remained nonetheless an “exceedingly good” land (Num. 14:7), a type of heaven in fact, and one (compulsorily) to be desired by the Israelites as the promised gift of God. (Would God have deliberately given his chosen people a bad inheritance? Cf. Rom. 8:32.) Again, after the flood it is made clear that seedtime and harvest will continue while the earth remains (Gen. 8:22. See further my Cosmic Curse?)  So though, at the end, creation like the material temple will be desolate or uninhabited on account of man’s malevolent rejection of Christ, it needs to be recognized that it (creation) was slated for destruction from the start in that it was “made by hand” (Ps. 102:25, cf. Mark 14:58) and was hence shakable and destructible irrespective of sin. (Pace modern translators of Romans 8:18-25 who make this passage mean the redemption of creation which is surely the polar opposite of what the apostle intended. See further my Romans 8:18-25. Note also Galatians 4:21-31 where the present Jerusalem, the home of bondage, is implicitly dispensed with. France’s comments on Matthew 23:38 are appropriate at this point.) The same is true of the human body of flesh which derives from the corruptible earth. It will be either destroyed on account of sin (2 Cor. 5:1, cf. Rom. 8:10; 1 Cor. 6:13) or changed, that is, replaced as in the case of Jesus and the end-time saints (1 Cor. 15:50f., cf. Heb. 1:12).

Galatians 1:4

It is all too easy to assume that when Paul refers to this evil age in Galatians 1:4 he has only sin in mind. But has he? We have no sure way of knowing though we may note references like 1 Kings 5:4 where evil may be both natural (cf. Isa. 45:7; Amos 3:6) and moral. (11* It is arguable, however, that Galatians in its entirety is an explanation of how we can escape from this present age. See further my Escape). In light of what he says in Romans 8:18-25 and 2 Corinthians 4:16-5:10, for example (12* Cf. my The Correspondence Between Romans 8:12-25 and 2 Corinthians 4:7-5:10), where sin is not mentioned, Paul suggests that, like creation itself and the lowly (cf. Phil. 2:7f.; 2 Cor. 8:9) body or tent subject to destruction or change (i.e. replacement), which we presently inhabit, this age is inherently defective. (13* It is doubtless failure to appreciate the natural corruption of creation which led to Job’s perplexity, see e.g. 10:8f. He rightly maintained his integrity and could not accept that his sin provided an adequate explanation of all his troubles.) If this were not so, there would be no need for a second (cf. Heb. 8:7; 10:9b). In John’s gospel, not to mention the Pauline epistles where we must concede that sin is often in evidence, the flesh as such is constantly regarded in depreciatory fashion (cf. 3:6; 6:63). Thus this (present) age is set in strong contrast with the glorious age to come (Mt. 12:32; Luke 20:34-36; Rom. 8:18; 2 Cor. 4:16-18; Eph. 1:20f.; 1 Tim. 6:17, etc.). Without going into more detail, I conclude that not only is sin characteristic of this age but so also is its inherent defectiveness or corruptibility (cf. 1 K. 5:4, KJV; Eccl. 9:11f.). And this is surely by divine design as Paul teaches in Romans 8:18-25 (cf. Heb. 1:10-12). If this is so, then escape is paramount and it can be achieved only through faith in Christ, our pioneer into heaven itself (cf. Heb. 2:10). (14* Commentators often refer to the frustration of creation as if it is the result of sin. But this is to miss the point that creation, including the flesh which stems from it is inherently corruptible, futile and unprofitable, cf. Ecclesiastes, John 1:13; 3:1-8; 6:63. It simply serves a temporary purpose and will eventually disappear having outlived its usefulness, cf. Heb. 1:11; 8:13. The whole of nature, not to mention modern scientific theory, testifies to this. See again my Romans 8:18-25)

Creation and Evolution

In the dispute between (atheistic) scientific theory and Christian insistence on creation by God there is a good deal of misunderstanding on both sides. While the former emphasizes evolution as if it in itself (inexplicably) possesses inherent creative power, Christians stress the beginning of creation (Gen. 1:1) out of nothing (cf. Rom. 4:17) but usually ignore its intrinsic developmental or evolutionary nature under the Spirit of God. (15* I reject the literal 24-hour days of Genesis 1 out of hand. It runs contrary to everything we know by science, by history, by experience and above all by theology. See further my Twenty-Four Hours? – Reasons why I believe the Genesis days are undefined periods of time, The Two Ages) On the one hand, time, chance and spontaneous generation are difficult to swallow regarded as sources of this world; on the other hand, “Christian”, especially fundamentalist, denial that man has an animal beginning (cf. 1 Cor. 15:46, etc.) is also surely beyond the pale. (16* See further my  Creation and / or Evolution) The God who created the world also sustains it until it has served its purpose (cf. Gen. 8:22) and then brings it to its appointed end in destruction (Heb. 12:27; 2 Pet. 3:10). Since man is a product, even a miniaturization of creation (dust) on the natural level, he inevitably follows the pattern of creation (cf. 1 Cor. 6:13; 15:50; 2 Cor. 5:1). However, since he is also created in the image of God, he is able to transcend his flesh on the spiritual level through faith in Christ who serves as his pioneer into the age to come (cf. Heb. 2:10; Phil. 3:21; Col. 1:5; 1 Pet. 1:3f., etc.). Naturalistic physical evolution is, as is freely admitted by many, aimless, purposeless, meaningless and ultimately futile. But this is precisely as God intended it to be (Rom. 8:20, cf. Eccles.; 1 Cor. 15:12-19). Not for nothing did Paul talk of crucifying to himself the world (Gal. 6:14) and the flesh (Gal. 5:24, cf. Rom. 6:6) and Jesus of being in the world but not of it (John 17:14f., cf. 6:63). My assumption on the basis of the evidence is that man is the subject of both creation and evolution (perfection) on both the physical and spiritual levels. While the former is merely temporal (cf. animal life in general) and is subject to age (Heb. 1:11; Luke 3:23; 2 Cor. 4:16-18; Heb. 8:13, etc.) and ultimate demise, the latter is permanent. When faith in Christ is exercised, a new (spiritual) creation is involved (John 3:3-7; 2 Cor. 5:17) by which man is fitted for heaven and the presence of God. (17* The distinction between creation and physical development in the old covenant and spiritual recreation and sanctification in the new covenant should be noted. Whereas in the former the end is universal death and destruction, cf. 2 Cor. 3; Heb. 8:13, in the latter the end is eternal life, cf. Rom. 6:22.  See further my Creation and / or Evolution).

Conclusion

I began this article by denying that sin is the sole cause of ‘evil’ in this present age (Gal. 1:4). The truth is that the contrast between this world and world to come stems primarily from the divine decree, plan and purpose. Even the Pharisees, if not the Sadducees, believed that this present ephemeral age was to be followed by the permanent (eternal) age to come (Luke 20:27-40, cf. Eph. 1:20f.; Heb. 1:6, 2:5; 6:5, etc.). While it is true beyond equivocation that sin exacerbates the situation in this present age, it also ensures that God alone will be our Saviour or Rescuer (Isa. 45:20-25; Phil. 2:9-11) as he always intended to be (Rom. 3:19f.; 11:32; Gal. 2:16; 3:22, etc.). Unless we take both factors, that is, not only sin but also natural corruption, into consideration, understanding the Bible and the world in which we live becomes impossible. The Augustinian worldview which is dominated by sin is frankly absurd and represents a massive distortion of what the Bible actually teaches. (18* See further my WorldviewThe Biblical Worldview)

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References

J.D.G.Dunn in Covenant Theology Contemporary Approaches, ed. Cartledge and Mills, Carlisle, 2001.

R.T.France, The Gospel of Matthew, Grand Rapids, 2007.

A.S.Kulikovsky, Creation, Fall, Restoration, Geanies House, Fearn, 2009.

J.A.Thompson, Deuteronomy, Leicester, 1974.

Christopher Wright, Deuteronomy, Massachusetts, 1996.

Another Shot at Romans 8:18-25

ANOTHER SHOT AT ROMANS 8:18-25
I have examined this passage in greater detail elsewhere (1* See e.g. my Romans 8:18-25 Revisited at www.kenstothard.com /), assuming that a purely exegetical approach to it is inconclusive. Here I set out five arguments seeking to prove that sin could not possibly have been behind Paul’s thinking, least of all Genesis 3:17-19 (2* As suggested, for example, by C.E.B.Cranfield, ICC Romans, p.413, and practically all commentators under the influence of Augustine of Hippo).
(1) Jesus
The sinless Jesus himself as incarnate, that is, flesh, was unavoidably in bondage to the futility and corruptibility that characterize creation. He was mortal or he could not have died, and he was subject to decay or he could not have got older (Luke 3:23; John 8:57, cf. Heb. 1:11). He stood in patent contrast to his Father in heaven (Ps. 102:26f.) who was both immortal (1 Tim. 6:16) and incorruptible (1 Tim. 1:17). As a son of Adam through his mother (Luke 3:38) his earthly life in effect began where Adam’s began (Eph. 4:9, cf. Ps. 139:15). As one who was also made in the image of God (Gen. 5:1-3), his main object was to achieve perfection by conquering the world, the flesh and the devil (Mt. 5:48; Heb. 6:1;7:11). With regard to the world, he had to overcome its natural futility in order to regain his former glory, but this time having assumed human nature (John 17:5,24). Once his work was successfully completed (Luke 13:32; John 17:4) and he had ascended transformed into heaven (John 17:5), he was in a position (Heb. 1:3,13, etc.) as a life-giving spirit (1 Cor. 15:45) to bring many children to glory (Heb. 2:10; 1 Pet. 3:18). On their side, faith in him was both imperative and necessary. And the reason why Paul so strongly emphasized the resurrection of Christ was that if he had not been raised, mankind would have been doomed like the animals (Ps. 49; Eccl. 3:18-21) to the inevitable futility and corruption that characterizes creation (1 Cor. 15:17, cf. Rom. 8:13; Gal. 6:8).
(2) A Manufactured Creation
Creation, including man, was manufactured or “made by hand” (Gk cheiropoietos) as many texts make clear (e.g. Job 10:3,8; Ps. 102:25; 119:73; Isa. 45:11f.; 48:13; 64:8). The visible material creation which includes our fleshly bodies relates exclusively to the visible, hand-written (Col. 2:14, Gk) and hence temporary old covenant (2 Cor. 4:7,16-18, cf. Heb. 8:13). Heaven, which is “not made by hand” (Gk acheiropoietos), is “not of this creation” (Heb. 9:11, cf. v.24).  It is the heavenly kingdom, obliquely referred to in Daniel 2:34f.,44f., of which Jesus as the (living) stone  not cut by hand was the foundation (cf. 1 Pet. 2:4-8). Since it was not like the temporary manufactured earthly temple (Mark 14:58) but eternal (Dan. 4:3,34; 7:14), it replaced not only all earthly kingdoms with feet of clay but finally the entire kingdom of this world, as Revelation 11:15 (cf. 6:14; 8:5; 16:20; 20:11; 21:1-4) indicates. Again, like the spiritual body (1 Cor. 15:44) that is heavenly and “not made by hand” (2 Cor. 5:1), it relates exclusively to the eternal new covenant (Heb. 9:15,24, cf. Luke 20:34-36). The difference is that between the transient present age and the eternal age to come (cf. Rom. 8:18; 2 Cor. 4:16f.). While the former like the old covenant is passing away (1 Cor. 7:31;1 John 2:8,15-17; Rev. 20:11) because it is inherently temporary (2 Cor. 3; 4:18), the latter, which already exists (cf. Gal. 4:26) remains eternally unshakable (Heb. 1:11f.; 12:27). Though still invisible to us it remains nonetheless in prospect (Heb. 6:5, cf. 4:1). (3* Note Rom. 1:20 and Col. 1:16 where things visible and invisible are distinguished. See further my Manufactured or Not So, Faith and Invisibility, The Case Against the Redemption of Creation, at www.kenstothard.com /.)
Flesh, Death and Sin
(3) In John 8:34f., Jesus talks of those who are the slaves of sin and asserts that unlike the son they do not remain in the house forever. By contrast, in Galatians 4:21-31 Paul conspicuously ignores sin and focuses attention on the fleshly nature of Ishmael the son of the slave woman Hagar. He goes on to assert that Ishmael, the natural-born son who symbolizes the flesh and the old covenant, persecuted Isaac, the potentially (or proleptically) reborn child of promise, and was cast out of the house. From this the apostle infers that Ishmael, as one who is in the permanent bondage of his flesh, will not inherit the heavenly Jerusalem. This ties in with his assertion in 1 Corinthians 15:50 that flesh and blood cannot inherit the kingdom of God, and with Jesus’ insistence that all of us who are born naturally as (physical) flesh (like Ishmael) must be born again, that is, undergo a spiritual birth from above, if we are to enter the kingdom of heaven (John 3:1-8, cf. 1:13; 6:63). (4* The importance of the ordo salutis or order of salvation is important at this point. See my The Order of Salvation, The Order of Salvation in Romans, Cart-Before-The-Horse Theology, Redemption Applied at www.kenstothard.com /.) Here, significantly, like Paul in Galatians, Jesus does not mention sin, but instead focuses on what we are as unprofitable flesh (John 1:13; 6:63) who emanate from the visible, temporary, manufactured and corruptible earth. Again by contrast, Augustine of Hippo, obsessed with sin as he was, taught that sin, and especially original sin, constituted the essence of this passage (cf. e.g. Needham, p.251, etc.). And even today many commentators and ordinary Christians wrongly follow his lead instead of that of, for example, Bishop Westcott (5* The Gospel of John, 1880, pp.50f., cf. L.L.Morris who stresses man’s earthiness p.219. We may compare this with Paul’s reference to the perishable man of dust in 1 Cor.15:47-49.). (It is worth adding here that Jesus’ argument in John 6:49 regarding the Israelites in the wilderness brings out the fact that perishable food, even manna from heaven (v.31), cannot sustain man eternally. Sin is not the only factor involved in death. See again below.)
But this passage from Galatians has more to teach us. Trying to spell it out as briefly as possible, I draw attention to the two covenants referred to in Paul’s anachronistic allegory (4:24). The only covenant in existence prior to Abraham was the covenant with Noah. After the flood which had threatened universal death, it guaranteed future natural, that is, physical or fleshly life but only until the plan of salvation was completed (Gen. 8:22, cf. Jer. 31:35-40; 33:19-26; Isa. 54:10). The animals in the ark were saved only to reproduce, propagate and then to die. In contrast, as a believer Noah was saved by his “baptism” which prefigured or heralded his regeneration (1 Pet. 3:21).
Now in contrast with Abraham and his son Isaac, no covenant was made with Ishmael, though both he (Gen. 17:20) and Hagar his mother were promised great fruitfulness (Gen. 16:10) under the covenant with Noah which still operates today (cf. Acts 14:16f.; 17:24ff.). On the other hand, the covenant of promise made with Abraham also embraced Isaac (Gen. 17:21; 26:2-5) and Jacob (Gen. 28:3f.) and indeed all Abraham’s spiritual seed (Gal. 3:14,29), though the sensual and faithless Esau repudiated it (Heb. 12:16f.). What this clearly implies is that just as there was no salvific covenant with the fleshly slave Ishmael, so at the beginning there was no covenant with creation or with Adam who also epitomized the flesh (1 Cor. 15:47-49). (6* See further my Did God Make a Covenant with Creation?) The inference I draw from this is that just as the flesh is ultimately unprofitable (John 6:63, cf. 1:13; Rom. 7:18; 8:7f.,13; Gal. 6:7f.), so is the material creation from which it stems. Consequently, like the flesh (1 Cor. 6:13; 2 Cor. 5:1), once it has served its purpose, it is finally destroyed (Heb. 12:27). So, whatever Romans 8:18-25 teaches it certainly does not teach the redemption of creation, least of all from sin and curse. I conclude that the idea that Genesis 3:17-19 lies behind Paul’s thinking in Romans 8 is a figment of commentators’ imaginations.
According to Paul, then, so long as Ishmael as the representative of legalistic Jews is still allegorically at Mount Sinai in mortal flesh (2 Cor. 4:11, cf. Rom. 7:14), he is unable as such to attain to the heavenly Jerusalem by means of a faulty law (Heb. 7:18f.; 8:7), that cannot give life (Gal .3:21, cf. 2:21; 5:2-6). In fact, he along with the unbelieving Jews he represents (cf. Acts 15:1,5) is doomed to death, like a wild ass (Gen. 16:12), even apart from sin.
A third point can be made. Both the Romans and the Galatians passages stress freedom. Just as the law kept  those under it in bondage (Gal. 3:23, cf. Rom. 7:1-3,6), so does creation itself especially as flesh (Ps. 49: 12,20; Eccl. 3:18-21, cf. Gal. 6:8; Rom. 8:13), and just as we must escape from the law either by dying to it (Gal. 2:19; 5:1; Rom. 8:2, cf. 7:3) or by keeping it as Jesus did, so we must escape from the corruptible temporal creation by dying to it (Col. 3:1-5) and committing ourselves to Christ (Gal. 6:14, cf. 5:24; John 8:23; 1 John 2:15-17, contrast 2 Tim. 4:10). Failure to find this freedom means inevitable death as Adam was warned in Genesis 2:17. (7* See my Escape.) Whereas Jesus escaped at his ascension transformation having in contrast with Adam kept the law, which promised life (Lev. 18:5), and achieved perfection, we, since we are incapable of keeping it (Gal. 2:16; 3:12), are forced to accept the salvation that he alone can offer (John 14:6; Acts 4:12; Gal. 3:13f., etc.). In support of this we have only to consider such passages as Matthew 3:7-10 and especially John 8:31-59 where the difference between being merely the fleshly children of Abraham (like Ishmael) and his spiritual children (like Isaac) is stressed. Refusal to believe inevitably means that that we cannot be saved, for we are all fleshly sinners who have failed to keep the law which promised life (cf. Rom. 11:32; Gal. 3:22). Not for nothing did Jesus say that it is a natural necessity (not imperative) for us to be born again to enter the kingdom of God. Why? Because flesh and blood, as opposed to spirit, are intrinsically incapable of inheriting the kingdom of heaven (1 Cor. 15:50). (8* When Jesus died on the cross he committed his spirit to his Father, Luke 23:46, cf. v.43; John 19:30, but left his body in the tomb. When he rose again his spirit returned to his lifeless body as the spirit of the ruler’s daughter had done to her body when Jesus earlier raised her from the dead, Luke 8:55. In view of the fact that many nowadays erroneously insist that Jesus was glorified at his resurrection, it should also be carefully noted that when the latter was raised, at Jesus’ direction she was given something to eat. As flesh, Luke 24:39, Jesus also ate when he was raised, John 21:9-14; Acts 10:41.) As human beings made in the image of God we have to feed not merely on material bread but on the word of God to live forever (Mt. 4:4). (9* See further my Biblical Dualism.) By contrast, animals which are only flesh, and sinless because they do not know the law (cf. Rom. 4:15), are by nature confined to perishable food even though it too is provided by God (Ps. 104:21, etc.). Ishmael, a wild ass of a man, is like them and the Israelites who, though fed by manna (cf. v.31), died in the wilderness (John 6:49, cf. Isa. 31:3). As we saw above, sin is not part of the picture. (10* It has to be said with great regret that the churches even today hold a false view of the order of salvation. Assuming original sin and regeneration as its cure a la Augustine, they have put the new birth first and hence have “sinful” babies baptized in order to regenerate them! Needless to say in this scenario, development or evolution and the perfecting process from flesh to spirit are hidden, even abolished, 1 Cor. 15:46. See further my articles on the order of salvation referred to above.)
It should further be noticed that both Romans 8:18-25 and Galatians 4:21-31 indicate the nature of the freedom that is anticipated in the age to come. In the Romans passage freedom involves adoption and invisible glory (vv.21,24f.); in Galatians it involves birth according to the Spirit and a place in the invisible heavenly Jerusalem. Clearly the two are one and the same and they are both attained by faith and not by sight (cf. 2 Cor. 5:6-8). Creation (Rom. 8:18-25) and its corollary the flesh (Col. 3:1-5) spell bondage and both are necessarily excluded.
I conclude then that these two factors, sin on the one hand and natural physical corruption on the other, are, though closely related, separate categories of permanent relevance and validity (cf. Job). To confuse flesh and spirit (1 Cor. 15:35-55) with sin and grace (Rom. 5:12-21) as the church has constantly done for centuries is to court theological disaster. In Romans 8:18-25, as in Galatians 4:21-31 (cf. John 3:1-8; 1 Cor. 15:42-55 and 2 Cor. 4:7-5:9), sin is not on the horizon: the focus of Paul’s attention is natural physical corruption followed by spiritual adoption/regeneration (cf. 1 Cor. 15:48f.), and to drag sin into the picture is eisegesis not exegesis. In Matthew 6:19f., Mark 13:8, Luke 12:33, 13:1-5, 16:9 (cf. 21:23,35), and so forth, Jesus clearly makes the same distinction. In these verses he focuses on both sin and the corruption naturally inherent in all created things, and these obviously include man according to the flesh (Isa. 45:11f.; 51:6; Heb. 1:10-12). (11* Natural corruption is surely the unmistakable implication of the comparison between Romans 1:20 and Hebrews 12:27.)
Hope
(4) Paul says that as the product of the temporal creation the creature was subjected by God to futility not on account of sin (which obviously could not occur until the commandment (law) had been given) but in hope (Rom. 8:20). That hope turns out to be an invisible (cf. Heb. 11:1), that is, a spiritual and hence an immaterial, hope (Rom. 8:24f.). In light of Romans 1:20 and Hebrews 12:27 this hope must be the better (Heb. 7:19) or living hope (1 Pet. 1:3) of sharing the heavenly glory of God (Rom. 5:2; 8:30; 2 Cor. 4:17; Gal. 5:5; Col. 1:5,27) where bodily corruption (decay) does not figure (Luke 20:34-36; 1 Pet. 1:4). Little wonder that Paul in 1 Corinthians 15:44 talks of a “spiritual” as opposed to a natural or physical body (cf. Luke 20:34-38; Rom. 8:23)! Along with the rest of the material creation (Zeph. 1:18; Heb. 1:11, etc.), the latter is in fact destroyed (1 Cor. 6:13; 2 Cor. 5:1, cf. Phil. 3:19; Rom. 16:18) by death and corruption on account of sin (Rom. 8:10) as Adam’s was when he failed to meet the condition of life by keeping the commandment (Gen. 2:17, cf. Lev. 18:5).
Corruption and Incorruption
(5) Creation has both a beginning (Gen. 1:1) and, because it is temporal, a necessary end (1 John 2:17; Rev. 21:1). The eternal God has neither (Job 36:26; Ps. 90:2; 102:27; Isa. 41:4; 48:12; 57:15; 66:1, cf. Isa. 43:10b; Heb. 7:3). So while the material creation is inherently perishable (Ps. 102:26), its Creator is imperishable (12* Rom. 1:23, Gk. The Greek is important since practically all English translations fail to translate Rom. 1:23; 2:7 and 2 Tim. 1:10 accurately.) In other words, visible created things (Rom. 1:20) are not only temporary, as Paul asserts explicitly in 2 Corinthians 4:18, but as such they are by nature shakable and will be removed (Heb. 12:27, cf. 2 Pet. 1:13f., Gk). Since God is a consuming fire (Heb. 12:29) and Christ himself will return in fire (2 Thes. 1:7f.; 2:8; Rev. 20:9) both to rescue and destroy (cf. Amos 4:11; Jude 23), the material cosmos will be subject to combustion quite apart from sin (2 Pet. 3:7,10-12, and note also 1 Cor. 3:12-15; Heb. 6:7f., 12:27). Genesis 19:24,25 and 28 (cf. Luke 17:28-30) indicate that both  the inhabitants (cf.. Gen. 6:11-13 and “those who dwell on the earth” in the book of Revelation) and their habitat (cf. Heb. 6:7f.) were destroyed as in Revelation 6:14; 20:11; 21:1, etc.
In Luke 21:9,23 distress, which stems from earth’s natural corruption, is the necessary means by which God expresses his wrath against the people (cf. Hab. 3:8; Rev. 6:12-17; ch.16.). As the Jewish Book of Wisdom (5:17, JB) says, “He will arm creation to punish his enemies” (quoted by Wilcock, p.143). When the final storm comes those who have failed to build on the rock of the words of Christ (cf. Mt. 24:35) are doomed (Mt. 7:24-27).
In light of these arguments alone, I conclude that Romans 8:18-25, like 2 Corinthian 4:7-5:9 with which it corresponds (13* See my The Correspondence Between Romans 8:18-25 and 2 Corinthians 4:7-5:10.), has nothing to do with sin. Creation is naturally subject to decay and destruction quite apart from sin (Heb. 1:11), and since the corruptible (perishable) cannot inherit the incorruptible (imperishable) (1 Cor. 15:50b), English translations referring to ‘creation’ as opposed to ‘creature’  like the NIV and ESV currently in use in 2010 are highly misleading. (14* It must be added here that the NIV consistently translates ‘flesh’ as ‘sinful nature’ even in Romans 8:13 and Galatians 6:8. With its Augustinian bias, it clearly misses the point.) Referring to the ‘creation’ instead of the ‘creature’, they are by implication suggesting the redemption/transformation of the material ‘creation’ as opposed to the spiritual ‘creature’ made in the image of God. To that extent, they are denying the plain teaching of Scripture. It is not the ‘creation’ which includes the flesh, but the ‘creature’ as the image of God who will be set free from (escape from) its bondage to decay and exchange it for the freedom of the glory of the children of God (Rom. 8:21, 23, cf. John 8:32,36; 11:25f.; 2 Cor. 4:16-18; Gal. 5:1; Phil. 3:21; 1 John 3:2). The contrary view suggesting that creation is subject to adoption is, all else apart, plainly absurd. Furthermore, it flies in the face of typology and the escape of the children of Israel from ‘ruined’ Egypt (Ex. 10:7) to which they were under strict orders never to return (15* Dt. 17:16; 28:68, cf. Acts 13:34 on which see my No Return to Corruption.). The old KJV translation is clearly correct at this point. As Jesus implied in Matthew 6:19f., 24:35, etc., the transience of all material things which is even recognized from time to time in the somewhat materialistic OT (e.g. Isa. 51:6; 54:10), is basic to the NT. Bluntly, the perishable cannot inherit the imperishable (1 Cor. 15:50b). (16* See my Biblical Dualism.)
There is a final point to make. The earth is obviously older (a significant word!) than man as both Genesis and modern scientific research plainly indicate (cf. Job 15:7, contrast Ps. 90:2; Prov. 8:25), and it was clearly subject to decay before corruptible man who emanated from it came on the scene. It had to produce perishable food for both man and animal in preparation for their arrival or they would have starved to death (Gen. l; John 6:31-58). Grass is a symbol of death throughout Scripture. If it is argued that vegetable death is different from animal death (nephesh), we have to reckon with the fact that Isaiah says all flesh is grass (40:6-8, cf. John 6:49). (17* In 1 Peter 1 in contrast with the word of the Lord, v.25, cf. vv.3f., reference is made to animal, vegetable and mineral death.) This being the case, sin was no more involved than when God fed the lions (Ps. 104:21, etc.). The Augustinian worldview is manifestly false and is clearly a perversion of biblical teaching. In fact, sin is alien to crucial passages like John 3:1-8, Romans 8:18-25, 1 Corinthians 15:35-55 and 2 Corinthians 4:7-5:10 whose ‘obvious’ meaning many under the spell of Augustine distort. (18* On these see along with my “Correspondence” articles my Worldview, The Biblical Worldview, Death Before Genesis 3, A Double Helping, Did Jesus Rise Physically From the Grave?,  etc. at www.kenstothard.com /.)
Notes
1. It is worth noting with regard to the physical/material creation that reference is made not to its redemption, purification by fire or transformation (except in the sense of replacement, e.g. Heb. 1:12), which according to Paul is impossible (1 Cor. 15:50b), but to the revelation, the appearance and the parousia (presence or arrival) of Christ when creation flees away (Rev. 20:11, cf. Dan 2:34f.,44f.).  The inference I draw from this is that the kingdom of the world is destroyed and replaced by the kingdom of our Lord (Rev. 11:15, cf. 21:1-5).  Perfection (maturity, completeness) has always been the goal or telos of man, and perfection is found in God alone (Mt. 5:48) whose throne is heaven. By contrast, the earth, over which man is called to exercise dominion, is his footstool (Mt. 5:34f.). (19* Physical perfection or maturity is of course achieved in this world but it is followed by the inevitable but natural ageing, decline and death of all created things, Rom. 1:20; Heb. 1:11; 12:27. Sin is not directly involved though it can be a potent exacerbating factor.) Jesus was our pioneer to a ‘remaining’, hence pre-existing, eternal and ‘unshakable’, glory (Col. 1:27; Heb. 2:10; 12:28, cf. John 17:5,24). In this scenario humans are given a spiritual, heavenly or glorious body like that of Jesus himself (Phil. 3:21, cf. 1 Cor. 15:45-49). So continuity is bodily not fleshly. Dunn accurately and succinctly sums up the situation when he says that soma can cross the boundary of the ages, whereas sarx belongs firmly to this present age (20* James Dunn, WBC Romans, p. 391, Theology, pp.70ff. In note 92 on p.71 of his Theology, Dunn writes, “Possibly … Paul assumed the transmutation of Jesus’ dead body into a spiritual body” a view with which I respectfully beg to differ and which in any case appears to depend on his false assessment of Romans 8:18-25, p.488, cf. pp.100f., WBC Romans pp. 470ff. In fact, his interpretation of Romans 8:18-25 is plainly at loggerheads with his understanding of the status of the flesh which he implicitly admits shares creation’s natural futility, p.391. What is true of the one is true of the other. My contention, in contrast with Dunn’s, is that since man as flesh shares in creation’s natural corruptibility and futility, Rom. 1:23, his pursuit of worthless things, Jer. 2:5,13; Rom. 1:21-23; Dt. 4:15-19; Luke 12:33f.; 16:9; 1 Pet. 1:18, etc., renders him worthless. Otherwise expressed, for man who is spirit, there is no final future in either creation or the fleshly creature. See further my essays listed below.). So far as the new heavens and new earth are concerned (Isa. 65:17ff.; 66:22ff.), they are not a new edition of the first (cf. Morris, Revelation, p.243). Since they are parallel with the new or heavenly Jerusalem which already exists (Gal. 4:26; Heb. 12:22-24, etc.), this OT concept must be a periphrasis for heaven where righteousness permanently dwells (Mt. 6:10,33; 2 Pet. 3:13). And the hope of our righteousness (Gal. 5:5) through faith in Christ is heavenly glory.
2. One of the chief arguments for the redemption of creation popular today (2010) is the so-called resurrection transformation of Jesus. It can be briefly put as follows: If Jesus at his resurrection from the dead was glorified as earth-derived flesh, then it clearly follows that creation can likewise be glorified. The two ideas stand or fall together. Therefore, if the one proves false, so does the other. So, since the resurrected Jesus was physically visible, tangible and audible (1 John 1:1-3, cf. Heb. 12:18-21), we are compelled to conclude that he was not glorified (John 20:29; 2 Cor. 4:18). But once he was restored to his normal state as flesh (Luke 24:39, cf. John 10:17f.) thereby proving his physical resurrection, he was ready to be glorified at his ascension (John 20:17, cf. 1 Cor. 15:51f.).
What is written above demonstrates the falsity of the ‘resurrection’, transformation, rejuvenation, regeneration, salvation, redemption or repristination of creation as opposed to the spirit of man made in the image of God (John 3:1-8; 1 Pet. 1:9; 4:6; Heb. 12:23). Having said this, in these days of global warming, deforestation, loss of species and the like, we need to keep in mind the importance of healing and restoring creation in accordance with widespread OT teaching. After all, until we die we have to live here on earth and there is no reason why we should not do so as comfortably as is reasonably possible.
(I have sought to deny the resurrection/transformation/glorification of Jesus especially in my essays Re the Body of the Resurrected Jesus; Restoration and Resurrection, When Was Jesus Transformed?, Did Jesus Rise Physically From the Grave?, Romans 8:18-25 Revisited,  etc., at www.kenstothard.com /).
Two Questions
1. Galatians 4:27 (Isa. 54:1) surely leads to the conclusion that despite her physical infecundity, the children of the free woman, whose spiritual offspring are through faith made up of both Gentiles and Jews, are greater in number than the natural children of the slave woman. If this is so, can we draw the conclusion that at the last judgement the number of the saved (Rev. 7:9) will be greater than the number of the lost? Since even a little faith like that of a mustard seed is enough to remove mountains (Mt. 17:20; Mark 4:30-32), I remain optimistic on this issue believing that ultimately grace will outweigh sin (cf. Rom. 5:20). (On the order of salvation see my essays referred to above. The attempt to put regeneration first on account of original sin, which does not exist, has disastrous consequences for our understanding of the plan of salvation.)
2. As I write in July 2010 there is yet more evidence of disturbance in nature, this time in China and Pakistan. Though now that I am getting old and my reading is limited, I have come across very little by way of Christian comment on this type of thing. Perhaps this is because it is now recognized that to attribute natural disaster including global warming exclusively to sin, as has been the habit in the past, is both offensive and incredible to many. But on the assumption that disturbances in the physical realm, though often man-made as crimes and wars are, reflect in the main natural corruption, we do well to take note and reread the teaching of Jesus on the issue (e.g. Mt. 24; Mark 13; Luke 17:22-37; ch.21). They really may be signs, distresses (Luke 21:23, 34f.), birth pangs if you like (Mt. 24:8; Rom. 8:22, cf. John 16:21f.; 1 Thes. 5:3), of the end of the physical world, no matter how far away that final end may be.
There is another point: the kingdom of God, as described, for example, in Matthew 13:32, would appear to replace the heathen kingdom of Nebuchadnezzar in Daniel 4:12,21. (For comment see France, p.527, Bock, p.1226.) If so, little wonder that John wrote Revelation 11:15 (cf. Phil. 2:9-11). Furthermore, we do well to remember that God so loved the world (John 3:16), even if many, if not most, appear to reject his Son (John 1:10-13).
REFERENCES
D.L.Bock, Luke, 9:51-24:53, Grand Rapids, 1996.
C.E.B.Cranfield, ICC Romans, Edinburgh. 1975.
J.D.G.Dunn, Romans 1-8, Dallas, 1988.
The Theology of Paul the Apostle, London/New York, 1998, 2003 ed.
R.T. France, The Gospel of Matthew, Grand Rapids, 2007.
L.L.Morris, The Gospel According to John, Grand Rapids, 1971.
Revelation, London, 1969.
N.R.Needham, The Triumph of Grace, London, 2000.
M.Wilcock, The Message of Revelation, Leicester/Downers Grove, 1975.
B.F.Westcott, The Gospel of St.John, repr. London, 1958.

I have examined this passage in greater detail elsewhere (1* See e.g. my Romans 8:18-25), assuming that a purely exegetical approach to it is inconclusive. Here I set out five arguments seeking to prove that sin could not possibly have been behind Paul’s thinking, least of all Genesis 3:17-19 (2* As suggested, for example, by C.E.B.Cranfield, ICC Romans, p.413, and practically all commentators under the influence of Augustine of Hippo).

(1) Jesus

The sinless Jesus himself as incarnate, that is, flesh, was unavoidably in bondage to the futility and corruptibility that characterize creation. He was mortal or he could not have died, and he was subject to decay or he could not have got older (Luke 3:23; John 8:57, cf. Heb. 1:11). He stood in patent contrast to his Father in heaven (Ps. 102:26f.) who was both immortal (1 Tim. 6:16) and incorruptible (1 Tim. 1:17). As a son of Adam through his mother (Luke 3:38) his earthly life in effect began where Adam’s began (Eph. 4:9, cf. Ps. 139:15). As one who was also made in the image of God (Gen. 5:1-3), his main object was to achieve perfection by conquering the world, the flesh and the devil (Mt. 5:48; Heb. 6:1;7:11). With regard to the world, he had to overcome its natural futility in order to regain his former glory, but this time having assumed human nature (John 17:5,24). Once his work was successfully completed (Luke 13:32; John 17:4) and he had ascended transformed into heaven (John 17:5), he was in a position (Heb. 1:3,13, etc.) as a life-giving spirit (1 Cor. 15:45) to bring many children to glory (Heb. 2:10; 1 Pet. 3:18). On their side, faith in him was both imperative and necessary. And the reason why Paul so strongly emphasized the resurrection of Christ was that if he had not been raised, mankind would have been doomed like the animals (Ps. 49; Eccl. 3:18-21) to the inevitable futility and corruption that characterizes creation (1 Cor. 15:17, cf. Rom. 8:13; Gal. 6:8).

(2) A Manufactured Creation

Creation, including man, was manufactured or “made by hand” (Gk cheiropoietos) as many texts make clear (e.g. Job 10:3,8; Ps. 102:25; 119:73; Isa. 45:11f.; 48:13; 64:8). The visible material creation which includes our fleshly bodies relates exclusively to the visible, hand-written (Col. 2:14, Gk) and hence temporary old covenant (2 Cor. 4:7,16-18, cf. Heb. 8:13). Heaven, which is “not made by hand” (Gk acheiropoietos), is “not of this creation” (Heb. 9:11, cf. v.24).  It is the heavenly kingdom, obliquely referred to in Daniel 2:34f.,44f., of which Jesus as the (living) stone  not cut by hand was the foundation (cf. 1 Pet. 2:4-8). Since it was not like the temporary manufactured earthly temple (Mark 14:58) but eternal (Dan. 4:3,34; 7:14), it replaced not only all earthly kingdoms with feet of clay but finally the entire kingdom of this world, as Revelation 11:15 (cf. 6:14; 8:5; 16:20; 20:11; 21:1-4) indicates. Again, like the spiritual body (1 Cor. 15:44) that is heavenly and “not made by hand” (2 Cor. 5:1), it relates exclusively to the eternal new covenant (Heb. 9:15,24, cf. Luke 20:34-36). The difference is that between the transient present age and the eternal age to come (cf. Rom. 8:18; 2 Cor. 4:16f.). While the former like the old covenant is passing away (1 Cor. 7:31;1 John 2:8,15-17; Rev. 20:11) because it is inherently temporary (2 Cor. 3; 4:18), the latter, which already exists (cf. Gal. 4:26) remains eternally unshakable (Heb. 1:11f.; 12:27). Though still invisible to us it remains nonetheless in prospect (Heb. 6:5, cf. 4:1). (3* Note Rom. 1:20 and Col. 1:16 where things visible and invisible are distinguished. See further my Manufactured Or Not SoFaith and Invisibility – Seeing the InvisibleThe Case Against the Redemption of Creation)

(3) Flesh, Death and Sin

In John 8:34f., Jesus talks of those who are the slaves of sin and asserts that unlike the son they do not remain in the house forever. By contrast, in Galatians 4:21-31 Paul conspicuously ignores sin and focuses attention on the fleshly nature of Ishmael the son of the slave woman Hagar. He goes on to assert that Ishmael, the natural-born son who symbolizes the flesh and the old covenant, persecuted Isaac, the potentially (or proleptically) reborn child of promise, and was cast out of the house. From this the apostle infers that Ishmael, as one who is in the permanent bondage of his flesh, will not inherit the heavenly Jerusalem. This ties in with his assertion in 1 Corinthians 15:50 that flesh and blood cannot inherit the kingdom of God, and with Jesus’ insistence that all of us who are born naturally as (physical) flesh (like Ishmael) must be born again, that is, undergo a spiritual birth from above, if we are to enter the kingdom of heaven (John 3:1-8, cf. 1:13; 6:63). (4* The importance of the ordo salutis or order of salvation is important at this point. See my The Order of SalvationThe Order of Salvation in RomansCart-Before-The-Horse TheologyRedemption Applied (Order of Salvation)) Here, significantly, like Paul in Galatians, Jesus does not mention sin, but instead focuses on what we are as unprofitable flesh (John 1:13; 6:63) who emanate from the visible, temporary, manufactured and corruptible earth. Again by contrast, Augustine of Hippo, obsessed with sin as he was, taught that sin, and especially original sin, constituted the essence of this passage (cf. e.g. Needham, p.251, etc.). And even today many commentators and ordinary Christians wrongly follow his lead instead of that of, for example, Bishop Westcott (5* The Gospel of John, 1880, pp.50f., cf. L.L.Morris who stresses man’s earthiness p.219. We may compare this with Paul’s reference to the perishable man of dust in 1 Cor.15:47-49.). (It is worth adding here that Jesus’ argument in John 6:49 regarding the Israelites in the wilderness brings out the fact that perishable food, even manna from heaven (v.31), cannot sustain man eternally. Sin is not the only factor involved in death. See again below.)

But this passage from Galatians has more to teach us. Trying to spell it out as briefly as possible, I draw attention to the two covenants referred to in Paul’s anachronistic allegory (4:24). The only covenant in existence prior to Abraham was the covenant with Noah. After the flood which had threatened universal death, it guaranteed future natural, that is, physical or fleshly life but only until the plan of salvation was completed (Gen. 8:22, cf. Jer. 31:35-40; 33:19-26; Isa. 54:10). The animals in the ark were saved only to reproduce, propagate and then to die. In contrast, as a believer Noah was saved by his “baptism” which prefigured or heralded his regeneration (1 Pet. 3:21).

Now in contrast with Abraham and his son Isaac, no covenant was made with Ishmael, though both he (Gen. 17:20) and Hagar his mother were promised great fruitfulness (Gen. 16:10) under the covenant with Noah which still operates today (cf. Acts 14:16f.; 17:24ff.). On the other hand, the covenant of promise made with Abraham also embraced Isaac (Gen. 17:21; 26:2-5) and Jacob (Gen. 28:3f.) and indeed all Abraham’s spiritual seed (Gal. 3:14,29), though the sensual and faithless Esau repudiated it (Heb. 12:16f.). What this clearly implies is that just as there was no salvific covenant with the fleshly slave Ishmael, so at the beginning there was no covenant with creation or with Adam who also epitomized the flesh (1 Cor. 15:47-49). (6* See further my Did God Make a Covenant with Creation?) The inference I draw from this is that just as the flesh is ultimately unprofitable (John 6:63, cf. 1:13; Rom. 7:18; 8:7f.,13; Gal. 6:7f.), so is the material creation from which it stems. Consequently, like the flesh (1 Cor. 6:13; 2 Cor. 5:1), once it has served its purpose, it is finally destroyed (Heb. 12:27). So, whatever Romans 8:18-25 teaches it certainly does not teach the redemption of creation, least of all from sin and curse. I conclude that the idea that Genesis 3:17-19 lies behind Paul’s thinking in Romans 8 is a figment of commentators’ imaginations.

According to Paul, then, so long as Ishmael as the representative of legalistic Jews is still allegorically at Mount Sinai in mortal flesh (2 Cor. 4:11, cf. Rom. 7:14), he is unable as such to attain to the heavenly Jerusalem by means of a faulty law (Heb. 7:18f.; 8:7), that cannot give life (Gal .3:21, cf. 2:21; 5:2-6). In fact, he along with the unbelieving Jews he represents (cf. Acts 15:1,5) is doomed to death, like a wild ass (Gen. 16:12), even apart from sin.

A third point can be made. Both the Romans and the Galatians passages stress freedom. Just as the law kept  those under it in bondage (Gal. 3:23, cf. Rom. 7:1-3,6), so does creation itself especially as flesh (Ps. 49: 12,20; Eccl. 3:18-21, cf. Gal. 6:8; Rom. 8:13), and just as we must escape from the law either by dying to it (Gal. 2:19; 5:1; Rom. 8:2, cf. 7:3) or by keeping it as Jesus did, so we must escape from the corruptible temporal creation by dying to it (Col. 3:1-5) and committing ourselves to Christ (Gal. 6:14, cf. 5:24; John 8:23; 1 John 2:15-17, contrast 2 Tim. 4:10). Failure to find this freedom means inevitable death as Adam was warned in Genesis 2:17. (7* See my Escape) Whereas Jesus escaped at his ascension transformation having in contrast with Adam kept the law, which promised life (Lev. 18:5), and achieved perfection, we, since we are incapable of keeping it (Gal. 2:16; 3:12), are forced to accept the salvation that he alone can offer (John 14:6; Acts 4:12; Gal. 3:13f., etc.). In support of this we have only to consider such passages as Matthew 3:7-10 and especially John 8:31-59 where the difference between being merely the fleshly children of Abraham (like Ishmael) and his spiritual children (like Isaac) is stressed. Refusal to believe inevitably means that that we cannot be saved, for we are all fleshly sinners who have failed to keep the law which promised life (cf. Rom. 11:32; Gal. 3:22). Not for nothing did Jesus say that it is a natural necessity (not imperative) for us to be born again to enter the kingdom of God. Why? Because flesh and blood, as opposed to spirit, are intrinsically incapable of inheriting the kingdom of heaven (1 Cor. 15:50). (8* When Jesus died on the cross he committed his spirit to his Father, Luke 23:46, cf. v.43; John 19:30, but left his body in the tomb. When he rose again his spirit returned to his lifeless body as the spirit of the ruler’s daughter had done to her body when Jesus earlier raised her from the dead, Luke 8:55. In view of the fact that many nowadays erroneously insist that Jesus was glorified at his resurrection, it should also be carefully noted that when the latter was raised, at Jesus’ direction she was given something to eat. As flesh, Luke 24:39, Jesus also ate when he was raised, John 21:9-14; Acts 10:41.) As human beings made in the image of God we have to feed not merely on material bread but on the word of God to live forever (Mt. 4:4). (9* See further my Biblical Dualism) By contrast, animals which are only flesh, and sinless because they do not know the law (cf. Rom. 4:15), are by nature confined to perishable food even though it too is provided by God (Ps. 104:21, etc.). Ishmael, a wild ass of a man, is like them and the Israelites who, though fed by manna (cf. v.31), died in the wilderness (John 6:49, cf. Isa. 31:3). As we saw above, sin is not part of the picture. (10* It has to be said with great regret that the churches even today hold a false view of the order of salvation. Assuming original sin and regeneration as its cure a la Augustine, they have put the new birth first and hence have “sinful” babies baptized in order to regenerate them! Needless to say in this scenario, development or evolution and the perfecting process from flesh to spirit are hidden, even abolished, 1 Cor. 15:46. See further my articles on the order of salvation referred to above.)

It should further be noticed that both Romans 8:18-25 and Galatians 4:21-31 indicate the nature of the freedom that is anticipated in the age to come. In the Romans passage freedom involves adoption and invisible glory (vv.21,24f.); in Galatians it involves birth according to the Spirit and a place in the invisible heavenly Jerusalem. Clearly the two are one and the same and they are both attained by faith and not by sight (cf. 2 Cor. 5:6-8). Creation (Rom. 8:18-25) and its corollary the flesh (Col. 3:1-5) spell bondage and both are necessarily excluded.

I conclude then that these two factors, sin on the one hand and natural physical corruption on the other, are, though closely related, separate categories of permanent relevance and validity (cf. Job). To confuse flesh and spirit (1 Cor. 15:35-55) with sin and grace (Rom. 5:12-21) as the church has constantly done for centuries is to court theological disaster. In Romans 8:18-25, as in Galatians 4:21-31 (cf. John 3:1-8; 1 Cor. 15:42-55 and 2 Cor. 4:7-5:9), sin is not on the horizon: the focus of Paul’s attention is natural physical corruption followed by spiritual adoption/regeneration (cf. 1 Cor. 15:48f.), and to drag sin into the picture is eisegesis not exegesis. In Matthew 6:19f., Mark 13:8, Luke 12:33, 13:1-5, 16:9 (cf. 21:23,35), and so forth, Jesus clearly makes the same distinction. In these verses he focuses on both sin and the corruption naturally inherent in all created things, and these obviously include man according to the flesh (Isa. 45:11f.; 51:6; Heb. 1:10-12). (11* Natural corruption is surely the unmistakable implication of the comparison between Romans 1:20 and Hebrews 12:27.)

(4) Hope

Paul says that as the product of the temporal creation the creature was subjected by God to futility not on account of sin (which obviously could not occur until the commandment (law) had been given) but in hope (Rom. 8:20). That hope turns out to be an invisible (cf. Heb. 11:1), that is, a spiritual and hence an immaterial, hope (Rom. 8:24f.). In light of Romans 1:20 and Hebrews 12:27 this hope must be the better (Heb. 7:19) or living hope (1 Pet. 1:3) of sharing the heavenly glory of God (Rom. 5:2; 8:30; 2 Cor. 4:17; Gal. 5:5; Col. 1:5,27) where bodily corruption (decay) does not figure (Luke 20:34-36; 1 Pet. 1:4). Little wonder that Paul in 1 Corinthians 15:44 talks of a “spiritual” as opposed to a natural or physical body (cf. Luke 20:34-38; Rom. 8:23)! Along with the rest of the material creation (Zeph. 1:18; Heb. 1:11, etc.), the latter is in fact destroyed (1 Cor. 6:13; 2 Cor. 5:1, cf. Phil. 3:19; Rom. 16:18) by death and corruption on account of sin (Rom. 8:10) as Adam’s was when he failed to meet the condition of life by keeping the commandment (Gen. 2:17, cf. Lev. 18:5).

(5) Corruption and Incorruption

Creation has both a beginning (Gen. 1:1) and, because it is temporal, a necessary end (1 John 2:17; Rev. 21:1). The eternal God has neither (Job 36:26; Ps. 90:2; 102:27; Isa. 41:4; 48:12; 57:15; 66:1, cf. Isa. 43:10b; Heb. 7:3). So while the material creation is inherently perishable (Ps. 102:26), its Creator is imperishable (12* Rom. 1:23, Gk. The Greek is important since practically all English translations fail to translate Rom. 1:23; 2:7 and 2 Tim. 1:10 accurately.) In other words, visible created things (Rom. 1:20) are not only temporary, as Paul asserts explicitly in 2 Corinthians 4:18, but as such they are by nature shakable and will be removed (Heb. 12:27, cf. 2 Pet. 1:13f., Gk). Since God is a consuming fire (Heb. 12:29) and Christ himself will return in fire (2 Thes. 1:7f.; 2:8; Rev. 20:9) both to rescue and destroy (cf. Amos 4:11; Jude 23), the material cosmos will be subject to combustion quite apart from sin (2 Pet. 3:7,10-12, and note also 1 Cor. 3:12-15; Heb. 6:7f., 12:27). Genesis 19:24,25 and 28 (cf. Luke 17:28-30) indicate that both  the inhabitants (cf.. Gen. 6:11-13 and “those who dwell on the earth” in the book of Revelation) and their habitat (cf. Heb. 6:7f.) were destroyed as in Revelation 6:14; 20:11; 21:1, etc.

In Luke 21:9,23 distress, which stems from earth’s natural corruption, is the necessary means by which God expresses his wrath against the people (cf. Hab. 3:8; Rev. 6:12-17; ch.16.). As the Jewish Book of Wisdom (5:17, JB) says, “He will arm creation to punish his enemies” (quoted by Wilcock, p.143). When the final storm comes those who have failed to build on the rock of the words of Christ (cf. Mt. 24:35) are doomed (Mt. 7:24-27).

In light of these arguments alone, I conclude that Romans 8:18-25, like 2 Corinthian 4:7-5:9 with which it corresponds (13* See my The Correspondence Between Romans 8:12-25 and 2 Corinthians 4:7-5:10), has nothing to do with sin. Creation is naturally subject to decay and destruction quite apart from sin (Heb. 1:11), and since the corruptible (perishable) cannot inherit the incorruptible (imperishable) (1 Cor. 15:50b), English translations referring to ‘creation’ as opposed to ‘creature’  like the NIV and ESV currently in use in 2010 are highly misleading. (14* It must be added here that the NIV consistently translates ‘flesh’ as ‘sinful nature’ even in Romans 8:13 and Galatians 6:8. With its Augustinian bias, it clearly misses the point.) Referring to the ‘creation’ instead of the ‘creature’, they are by implication suggesting the redemption/transformation of the material ‘creation’ as opposed to the spiritual ‘creature’ made in the image of God. To that extent, they are denying the plain teaching of Scripture. It is not the ‘creation’ which includes the flesh, but the ‘creature’ as the image of God who will be set free from (escape from) its bondage to decay and exchange it for the freedom of the glory of the children of God (Rom. 8:21, 23, cf. John 8:32,36; 11:25f.; 2 Cor. 4:16-18; Gal. 5:1; Phil. 3:21; 1 John 3:2). The contrary view suggesting that creation is subject to adoption is, all else apart, plainly absurd. Furthermore, it flies in the face of typology and the escape of the children of Israel from ‘ruined’ Egypt (Ex. 10:7) to which they were under strict orders never to return (15* Dt. 17:16; 28:68, cf. Acts 13:34 on which see my No Return To Corruption). The old KJV translation is clearly correct at this point. As Jesus implied in Matthew 6:19f., 24:35, etc., the transience of all material things which is even recognized from time to time in the somewhat materialistic OT (e.g. Isa. 51:6; 54:10), is basic to the NT. Bluntly, the perishable cannot inherit the imperishable (1 Cor. 15:50b). (16* See my Biblical Dualism)

There is a final point to make. The earth is obviously older (a significant word!) than man as both Genesis and modern scientific research plainly indicate (cf. Job 15:7, contrast Ps. 90:2; Prov. 8:25), and it was clearly subject to decay before corruptible man who emanated from it came on the scene. It had to produce perishable food for both man and animal in preparation for their arrival or they would have starved to death (Gen. l; John 6:31-58). Grass is a symbol of death throughout Scripture. If it is argued that vegetable death is different from animal death (nephesh), we have to reckon with the fact that Isaiah says all flesh is grass (40:6-8, cf. John 6:49). (17* In 1 Peter 1 in contrast with the word of the Lord, v.25, cf. vv.3f., reference is made to animal, vegetable and mineral death.) This being the case, sin was no more involved than when God fed the lions (Ps. 104:21, etc.). The Augustinian worldview is manifestly false and is clearly a perversion of biblical teaching. In fact, sin is alien to crucial passages like John 3:1-8, Romans 8:18-25, 1 Corinthians 15:35-55 and 2 Corinthians 4:7-5:10 whose ‘obvious’ meaning many under the spell of Augustine distort. (18* On these see along with my “Correspondence” articles my WorldviewThe Biblical WorldviewDeath Before Genesis 3A Double HelpingDid Jesus Rise Physically From The Grave?)

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Notes

1. It is worth noting with regard to the physical/material creation that reference is made not to its redemption, purification by fire or transformation (except in the sense of replacement, e.g. Heb. 1:12), which according to Paul is impossible (1 Cor. 15:50b), but to the revelation, the appearance and the parousia (presence or arrival) of Christ when creation flees away (Rev. 20:11, cf. Dan 2:34f.,44f.).  The inference I draw from this is that the kingdom of the world is destroyed and replaced by the kingdom of our Lord (Rev. 11:15, cf. 21:1-5).  Perfection (maturity, completeness) has always been the goal or telos of man, and perfection is found in God alone (Mt. 5:48) whose throne is heaven. By contrast, the earth, over which man is called to exercise dominion, is his footstool (Mt. 5:34f.). (19* Physical perfection or maturity is of course achieved in this world but it is followed by the inevitable but natural ageing, decline and death of all created things, Rom. 1:20; Heb. 1:11; 12:27. Sin is not directly involved though it can be a potent exacerbating factor.) Jesus was our pioneer to a ‘remaining’, hence pre-existing, eternal and ‘unshakable’, glory (Col. 1:27; Heb. 2:10; 12:28, cf. John 17:5,24). In this scenario humans are given a spiritual, heavenly or glorious body like that of Jesus himself (Phil. 3:21, cf. 1 Cor. 15:45-49). So continuity is bodily not fleshly. Dunn accurately and succinctly sums up the situation when he says that soma can cross the boundary of the ages, whereas sarx belongs firmly to this present age (20* James Dunn, WBC Romans, p. 391, Theology, pp.70ff. In note 92 on p.71 of his Theology, Dunn writes, “Possibly … Paul assumed the transmutation of Jesus’ dead body into a spiritual body” a view with which I respectfully beg to differ and which in any case appears to depend on his false assessment of Romans 8:18-25, p.488, cf. pp.100f., WBC Romans pp. 470ff. In fact, his interpretation of Romans 8:18-25 is plainly at loggerheads with his understanding of the status of the flesh which he implicitly admits shares creation’s natural futility, p.391. What is true of the one is true of the other. My contention, in contrast with Dunn’s, is that since man as flesh shares in creation’s natural corruptibility and futility, Rom. 1:23, his pursuit of worthless things, Jer. 2:5,13; Rom. 1:21-23; Dt. 4:15-19; Luke 12:33f.; 16:9; 1 Pet. 1:18, etc., renders him worthless. Otherwise expressed, for man who is spirit, there is no final future in either creation or the fleshly creature. See further my essays listed below.). So far as the new heavens and new earth are concerned (Isa. 65:17ff.; 66:22ff.), they are not a new edition of the first (cf. Morris, Revelation, p.243). Since they are parallel with the new or heavenly Jerusalem which already exists (Gal. 4:26; Heb. 12:22-24, etc.), this OT concept must be a periphrasis for heaven where righteousness permanently dwells (Mt. 6:10,33; 2 Pet. 3:13). And the hope of our righteousness (Gal. 5:5) through faith in Christ is heavenly glory.

2. One of the chief arguments for the redemption of creation popular today (2010) is the so-called resurrection transformation of Jesus. It can be briefly put as follows: If Jesus at his resurrection from the dead was glorified as earth-derived flesh, then it clearly follows that creation can likewise be glorified. The two ideas stand or fall together. Therefore, if the one proves false, so does the other. So, since the resurrected Jesus was physically visible, tangible and audible (1 John 1:1-3, cf. Heb. 12:18-21), we are compelled to conclude that he was not glorified (John 20:29; 2 Cor. 4:18). But once he was restored to his normal state as flesh (Luke 24:39, cf. John 10:17f.) thereby proving his physical resurrection, he was ready to be glorified at his ascension (John 20:17, cf. 1 Cor. 15:51f.).

What is written above demonstrates the falsity of the ‘resurrection’, transformation, rejuvenation, regeneration, salvation, redemption or repristination of creation as opposed to the spirit of man made in the image of God (John 3:1-8; 1 Pet. 1:9; 4:6; Heb. 12:23). Having said this, in these days of global warming, deforestation, loss of species and the like, we need to keep in mind the importance of healing and restoring creation in accordance with widespread OT teaching. After all, until we die we have to live here on earth and there is no reason why we should not do so as comfortably as is reasonably possible.

(I have sought to deny the resurrection/transformation/glorification of Jesus especially in my essays Re The Body of The Resurrected Jesus, Restoration and ResurrectionWhen Was Jesus Transformed?Did Jesus Rise Physically From The Grave?Romans 8:18-25).

Two Questions

1. Galatians 4:27 (Isa. 54:1) surely leads to the conclusion that despite her physical infecundity, the children of the free woman, whose spiritual offspring are through faith made up of both Gentiles and Jews, are greater in number than the natural children of the slave woman. If this is so, can we draw the conclusion that at the last judgement the number of the saved (Rev. 7:9) will be greater than the number of the lost? Since even a little faith like that of a mustard seed is enough to remove mountains (Mt. 17:20; Mark 4:30-32), I remain optimistic on this issue believing that ultimately grace will outweigh sin (cf. Rom. 5:20). (On the order of salvation see my essays referred to above. The attempt to put regeneration first on account of original sin, which does not exist, has disastrous consequences for our understanding of the plan of salvation.)

2. As I write in July 2010 there is yet more evidence of disturbance in nature, this time in China and Pakistan. Though now that I am getting old and my reading is limited, I have come across very little by way of Christian comment on this type of thing. Perhaps this is because it is now recognized that to attribute natural disaster including global warming exclusively to sin, as has been the habit in the past, is both offensive and incredible to many. But on the assumption that disturbances in the physical realm, though often man-made as crimes and wars are, reflect in the main natural corruption, we do well to take note and reread the teaching of Jesus on the issue (e.g. Mt. 24; Mark 13; Luke 17:22-37; ch.21). They really may be signs, distresses (Luke 21:23, 34f.), birth pangs if you like (Mt. 24:8; Rom. 8:22, cf. John 16:21f.; 1 Thes. 5:3), of the end of the physical world, no matter how far away that final end may be.

There is another point: the kingdom of God, as described, for example, in Matthew 13:32, would appear to replace the heathen kingdom of Nebuchadnezzar in Daniel 4:12,21. (For comment see France, p.527, Bock, p.1226.) If so, little wonder that John wrote Revelation 11:15 (cf. Phil. 2:9-11). Furthermore, we do well to remember that God so loved the world (John 3:16), even if many, if not most, appear to reject his Son (John 1:10-13).

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References

D.L.Bock, Luke, 9:51-24:53, Grand Rapids, 1996.

C.E.B.Cranfield, ICC Romans, Edinburgh. 1975.

J.D.G.Dunn, Romans 1-8, Dallas, 1988.

The Theology of Paul the Apostle, London/New York, 1998, 2003 ed.

R.T. France, The Gospel of Matthew, Grand Rapids, 2007.

L.L.Morris, The Gospel According to John, Grand Rapids, 1971.

Revelation, London, 1969.

N.R.Needham, The Triumph of Grace, London, 2000.

M.Wilcock, The Message of Revelation, Leicester/Downers Grove, 1975.

B.F.Westcott, The Gospel of St.John, repr. London, 1958.

Why and How We Must Be Born Again

The Fact
In John 3:1-8 Jesus maintains that the need to be born again is paramount. He insists that apart from the new birth it is impossible for anyone to enter the kingdom of God (= gain eternal life) which is the goal of man made in the image of God (Gen. 2:17, cf. John 3:3,5; Acts 14:22; Col. 1:13; 2 Pet. 1:11; 1 John 2:25). While all Christians who have reasonable understanding of the Bible realize that the way to gain eternal life is through faith in Jesus (John 3:16), prior to the preaching of the gospel Jesus himself made it plain that keeping the law to perfection was its indispensable precondition (Mt. 19:16, cf. Lev. 18:5, etc.). The issue requires clarification.
The Reason Why
Traditionally, under the prevailing influence of Augustine of Hippo it has been assumed in the churches that that the need for regeneration or eternal life arises because we are born sinful ‘in Adam’ and are hence doomed to eternal death under the wrath of God. (Romans 5:12 is traditionally held to teach this, but it has been long noted that the words ‘in Adam’ based on Augustine’s ‘in quo’ or ‘in whom’ are missing.) Thus the new birth conveyed even in infancy by baptism is regarded not simply as the antidote of the sins we personally commit but primarily of the original sin in which we are born. However, this poses a problem since in John 3:1-8 neither Jesus nor Nicodemus mentions sin which does not appear to be on their horizon. Rather, their emphasis falls exclusively on the flesh (though Augustine regarded even this as sinful) or on what man is physically by nature. Clearly the background of the new birth requires further exploration.
Christian Orthodoxy
According to Augustine by whom the church in the West has been so pervasively and deeply influenced, at the beginning God created a ‘good’ even perfect world (Gen. 1). Adam and Eve as those who were created in the image of God and called to exercise dominion over the rest of creation were assumed to be characterized by holiness, righteousness, perfection and even immortality by nature. Despite this, they mysteriously gave way to temptation, ‘fell’ into sin and thereby brought a curse on the very creation over which they were intended to exercise lordship. Against this backcloth it has been assumed that sin is the only problem to be overcome and hence the new birth has to all intents and purposes been  regarded as a moral imperative like repentance (Mark 1:15).
The Biblical Background
The Bible itself teaches something substantially different. For a start we must recognize that Augustine failed to appreciate that the meaning of the word ‘good’, even ‘very good’ (cf. Num. 14:7), in Genesis 1 was not ‘perfect’ but ‘serviceable’ or ‘useful’. (1* The material creation is said to be the work of God’s hands, Ps. 102:25, cf. Isa. 45:12; 48:13, etc. This in itself indicates its intrinsic imperfection, profanity or secularity, cf. Heb. 9:11,24.  See further my Manufactured or Not So at www.kenstothard.com /. ) In other words, he did not perceive that the visible creation was a temporary tool (cf. 2 Cor. 4:18, etc.) in the hands of God serving a purpose rather like Eve’s ‘apple’ which was good for food (Gen. 3:6, cf. 2:9,18). Since it had a beginning, it surely had to have an end (Genesis 1, Revelation 21f., cf. Heb. 1:10-12). This in itself constituted a problem for man who as dust or clay was clearly formed from the temporal earth and was by nature mortal and subject to corruption (cf. Job 10:8f., 2 Cor. 4:16-18, etc.). How could he who was himself naturally temporal and inherently imperfect like his material source gain eternal life and attain to glory (Gen. 1:26; Ps. 8:5)? Genesis 2:17, while significantly pointing up man’s mortality, supplies the answer. The condition he must meet is perfect obedience to the commandment which was the road to righteousness (cf. Rom. 2:13, etc.). Of course, a single commandment resembling a prohibition imposed by a parent on a child with diminished responsibility was all that was required to test the spiritually infantile Adam (cf. Dt. 8:2,16) who at the start knew neither good nor evil. However, as both physical and mental development took place so the greater became the requirements (cf. Luke 2:40-52; Mt. 3:15). In the end the entire law of Moses was to provide the test which man had to pass if he was to gain life (Lev. 18:5; Dt. 30:15-20, etc.). But as the OT itself makes abundantly plain, though the trans-generational condition of eternal life remained (Dt. 30:6; Jer. 31:33; 32:39-31, etc.) no one proved capable of meeting it (1 K. 8:46; Ps. 130:3; Eccl. 7:20, etc.). And it was precisely this situation which made necessary the coming of Christ, the second or last Adam. It was he who was to achieve what all the natural offspring of the first Adam failed to do (1 Pet. 2:22, cf. Rom. 5:12) and thus fulfil the promise.
Jesus
In becoming incarnate or flesh Jesus’ primary objective was to do his Father’s will and to keep his commandments (Heb. 10:7). But to what end? Initially, his purpose was to achieve personal righteousness (cf. Rom. 2:13; 1 John 3:7), the precondition that Adam failed to meet. Ultimately of course Jesus’ intention was to save his people by giving them eternal life (cf. John 17:2f.), but in order to do this he himself had to be qualified as a genuine member of the race to whom the promise had originally been made (Gen. 2:17; Heb. 2:17f.). So whereas the first Adam disqualified himself by breaking the commandment and was paid wages in death, Jesus the man, the second Adam, succeeded in keeping all the commandments, the entire law in fact, and thereby gained eternal life for himself. Thus having met his Father’s requirements, as man he became his spiritual Son at his baptism (Mt. 3:13-17). In his case, who he was (ontology) was matched by what he did (function). Truly did his reception of and sealing with the Spirit (cf. John 6:27) at his baptism testify to the fact that he had kept the law to perfection. He had proved himself to be righteous by meeting the indispensable precondition of eternal life or regeneration (Lev. 18:5). So, once he had attained to eternal life as a man he was in a position to grant it to all his fellows who believed in him (cf. Heb. 2:10-13, cf. 1 Cor. 15:45). He did this, first, by dying on their behalf to achieve the forgiveness of their sins, and, secondly, he sent the Spirit to sanctify them (John 14:16; 15:26; 16:7) just as his Father had done for him. So, the redemption he had accomplished on the cross was then applied to those who put their trust in him.
The author of Hebrews explains that Jesus as the Son of God came into the world not to offer ineffective sacrifices according to the law but to do God’s will (cf. John 4:34; 5:30; 6:38; 8:29), ultimately by making the supreme sacrifice of his body once for all (Heb. 10:9f., cf. Rom. 8:3; 1 Pet. 3:18). Why was this so important?  The answer is that he had to do for man what all men had previously proved incapable of doing for themselves (cf. Mark 10:45). The blunt truth was that all sinned by breaking the law in some sense and came short of the glory of God (Rom. 3:23; 5:12). Thus Jesus was crowned with glory and honour after suffering death on behalf of those who believed in him (Heb. 2:9). In further explanation and clarification our author maintains that it was fitting that God in bringing many sons to glory should make the founder of their salvation perfect through suffering (2:10) and thus make him a merciful high priest (2:17f.). Needless to say, this was a far cry from anything the first Adam achieved.
Jesus the Regenerate Son
The idea that Jesus himself had to attain to life and be born again in order to spearhead or pioneer salvation for the rest of mankind has not been exactly popular in the history of the church despite its clear implication in Hebrews 2. Obviously, if with Augustine we associate regeneration primarily with sin, the idea is anathema, for Jesus, as is acknowledged by all, was sinless (1 Pet. 2:22, cf. Mt. 3:14). But if he was truly incarnate and John 3:1-8 does not allow for exceptions, even though he was the physical Son of God as the virgin birth implied (cf. Luke 3:38; Heb. 10:5), Jesus must have been born again too.
So, assuming what I have suggested above is correct, we must expect it to be supported elsewhere in the New Testament.
Galatians 3
First, we need to recognize that Jesus’ own baptismal reception of the Spirit which was the consequence of his keeping the law is implied whenever the apostle discusses the salvation of all others. When he states categorically in Galatians 2:16 that no one (Gk flesh, cf. 1 Cor. 1:29) will be justified by works of the law, Paul implies not only that ordinary men and women are incapable of attaining to righteousness by obedience (cf. Rom. 3:19f.; Gal. 2:16; Tit. 3:5) but also that they need Jesus to supply for them what Luther called an ‘alien righteousness’. What is more, it is vital to appreciate that justification (getting right with God) precedes regeneration in the order of salvation. This truth becomes evident when he asks his readers specifically in Galatians 3:2 whether they received the Spirit, that is, eternal life by the works of the law as we noted above that Jesus had done or by hearing with faith (cf. Rom. 10:17). Again in 3:5 he implies that faith in Jesus (and hence justification), not the works of the law, occurs before the granting of the Spirit (cf. Lev. 18:5). Now, since it is accepted universally among Protestants that we are justified by faith, it follows that justification or righteousness precedes regeneration and is not its fruit. To re-iterate what was asserted above, righteousness is the indispensable prerequisite of life as Scripture plainly teaches (Gen. 2:17; Lev. 18:5, etc.). In any case, plain logic should teach us that to be born again, that is, granted the Spirit and eternal life before we are justified or accounted righteous would mean that we would be eternally characterized by sin (cf. Rev. 22:11). This idea is implicitly repudiated in Genesis 3:22-24.
Reformed and Evangelical Theology
Strangely this latter inference is denied especially in Reformed circles. The classic Calvinist view which is enshrined in the Westminster Confession of Faith, for example, is plainly Augustinian. Here original sin, despite its patently unbiblical nature (2* On this see my articles relating to original sin, including An Exact Parallel, Imputation, J.I.Packer on Original Sin, etc.), looms so large that the new birth is called in to overcome it even in infancy. (3* Catholics believe in regeneration by means of baptism and are unquestionably more consistent at this point than Protestants who baptize infants but usually deny their regeneration. Protestant failure to deal adequately with baptism at the Reformation continues to cause trouble in the Christian camp to this day. See further my articles Concerning Infant Salvation, Regarding The Baptism of Jesus, Baptism Revisited.) In this scheme of things it is little wonder that the doctrines of election and predestination play such an important role and logically undermine man’s responsibility. It has been traditionally held, for example, that elect infants can be saved apart from faith and justification, (see Westminster Confession of Faith, ch.10.3). However, according to Scripture, while both faith (Eph. 2:8) and repentance (conversion) leading to life (Acts 11:18; 2 Cor. 7:10) are said to be the gift of God, they are nonetheless gifts that man must exercise (cf. Phil. 2:12f.) on pain of death (Luke 13:5). Here divine sovereignty and human responsibility clearly harmonize even if we have difficulty in understanding exactly how. And it is important that they do since, while it is beyond dispute that regeneration (cf. physical birth) is exclusively the work of God, a clear example of divine monergism, salvation does not dispense with human accountability (synergism).
Why?
But why is the new birth so vitally necessary if sin is not the reason as John 3 surely implies? (4* It is important here it recognize that the new birth does indeed have an important role in overcoming sin. On the assumption that regeneration is the first step in sanctification, then along with the work of the Spirit in general it plays its part in combating the works of the flesh in the justified sinner. See, for example, Romans 8:11, Galatians 5:22-25, Titus 3:4-8, etc.) The answer to this question is given by Paul in 1 Corinthians 15 and is succinctly summarized in verse 50. Here the apostle maintains that the flesh (dust), as opposed to the spirit, by its very nature as created by God from the corruptible earth is quite incapable of inheriting eternal life. Once we see this we gain insight into the meaning of other texts, not least Romans 8:18-25 (5* On this passage see my article.) where Paul teaches that the temporal material creation as such, and hence the creature which derives from it, was subjected to the futility of corruption (decay) from the start. And the reason he gives for this is that God always had in mind something better than earthly life in the flesh for the creatures made in his image. His plan from the foundation of the world was to give them an invisible hope (Rom. 8:24f.), the hope of glory (Col. 1:27), in fact to make them his children and joint heirs with Christ (Rom. 8:14-17; Eph. 1:4f.; 1 John 3:1-3).
Jesus
In further support of this we have only to consider Jesus. It is clearly taught in Scripture that having died for the sins of his people he was physically raised from the dead, never to die again (Rom. 6:9, cf. Acts 2:23f.). Since by keeping the law he had gained immortality (6* As the acknowledged Son, Jesus was of course spiritually immortal (regenerate) after his baptism but he freely laid down his life (psyche) for his sheep, John 10; 1 Pet. 3:18, etc.), it is possible to infer that he should literally have rebuilt David’s tent (Acts 15:16) and established his eternal throne on earth (Dan. 2:44; 7:14; Luke 1:32f., etc.). In the event he did nothing of the sort. Rather he ascended into heaven and sat at the right hand of the throne of God (Heb. 1:13; Rev. 3:21, etc.). Why? The answer to this question is obviously that as corruptible (perishable) flesh himself operating in a temporal corruptible creation (Gen. 1:1, cf. Rom. 8:18-25) he had of necessity to return to the eternal world from which he had originally emanated and regain the glory he enjoyed prior to his incarnation (John 17:5,24). To do this he had to undergo the change that Paul says is universally necessary if man is to reign forever in the presence of God (1 Cor. 15:51ff.). (6* See further my Two ‘Natural’ Necessities.) Thus it is of the essence of Paul’s gospel that Jesus abolished death and brought life and incorruption (Gk) to light (2 Tim. 1:10).
On reflection Jesus had implied this himself not merely in John 3 but in John 11, for example, when he paradoxically told Mary that though we die yet shall we live. Jesus’ audience was every bit as aware as we ourselves are that when we die we undergo permanent physical decay, decomposition and disintegration (Acts 13:36, cf. John 11:39). Since physical rebirth (re-entering our mother’s wombs, cf. John 3:4) is impossible, the unavoidable conclusion we draw from this is that we are raised spiritually even as we are born again spiritually and given what the apostle calls spiritual (1 Cor. 15:43-53) or glorified bodies like that of Jesus (Phil. 3:21, cf. Rom. 8:23).
Conclusion
Without categorically denying that the new birth relates to sin to some degree (Eph. 2:1-10; Tit. 3:3-8), I conclude that its prime purpose is to prepare us for heaven and eternity as purified or perfected spirits (Heb. 12:23; 1 Pet.4:6; 2 Pet. 1:4; cf. 1 Pet. 1:3f.; 3:4). Thus regeneration is the pearl of great price. In the words of Peter, Christ suffered for sins once for all, the righteous for the unrighteous in order to bring us to God (1 Pet. 3:18, cf. Heb. 2:10). If access to God is possible for us by prayer in this world (Eph. 2:18; 3:12), how much more is it in the world to come (John 14:2f.; Rev. 22:1-5, etc.). But this access can only be achieved by meeting God’s condition, that is, perfect holiness and righteousness (Mt. 5:48; Heb. 6:1). Since this is beyond our personal capabilities, all human beings made in the image of God are compelled as sinners to rely on Christ (Heb. 9:14) who alone achieved perfection (Heb. 2:10; 5:9; 7:28) and pioneered our way into the divine presence (Acts 2:33; 5:31; Rom. 8:34; Heb. 7:19,25; 9:11f.,24; Rev. 3:21) in a body of glory (Phil. 3:21; 1 Cor. 15:42-49; Rev. 3:21). Truly may it be said that no one comes to the Father but by him (14:6).
(In case it is assumed that only specific faith in Christ will bring ultimate salvation, it must be remembered that faith in God and his promises was exercised long before Jesus came into the world. So while full salvation eluded all who preceded him, nonetheless, since his atonement covered all history, cf. 1 John 2:2, all who exercised faith before his coming, cf. Heb. 11, will nonetheless find a place in heaven. Along with Abraham, and even John the Baptist, cf. Mt. 3:14, who preceded Christ chronologically in this world, there will be many who exercised a faith like his, Mt. 8:11. While like him they fell short of perfection, they will nonetheless be ultimately perfected along with all the rest, Heb. 11:39f. The order of salvation, see my The Order of Salvation, etc., at www.kenstothard.com /, which begins with repentance and faith, not regeneration as has been traditionally held, is of prime importance at this point.)

The Fact

In John 3:1-8 Jesus maintains that the need to be born again is paramount. He insists that apart from the new birth it is impossible for anyone to enter the kingdom of God (= gain eternal life) which is the goal of man made in the image of God (Gen. 2:17, cf. John 3:3,5; Acts 14:22; Col. 1:13; 2 Pet. 1:11; 1 John 2:25). While all Christians who have reasonable understanding of the Bible realize that the way to gain eternal life is through faith in Jesus (John 3:16), prior to the preaching of the gospel Jesus himself made it plain that keeping the law to perfection was its indispensable precondition (Mt. 19:16, cf. Lev. 18:5, etc.). The issue requires clarification.

The Reason Why

Traditionally, under the prevailing influence of Augustine of Hippo it has been assumed in the churches that that the need for regeneration or eternal life arises because we are born sinful ‘in Adam’ and are hence doomed to eternal death under the wrath of God. (Romans 5:12 is traditionally held to teach this, but it has been long noted that the words ‘in Adam’ based on Augustine’s ‘in quo’ or ‘in whom’ are missing.) Thus the new birth conveyed even in infancy by baptism is regarded not simply as the antidote of the sins we personally commit but primarily of the original sin in which we are born. However, this poses a problem since in John 3:1-8 neither Jesus nor Nicodemus mentions sin which does not appear to be on their horizon. Rather, their emphasis falls exclusively on the flesh (though Augustine regarded even this as sinful) or on what man is physically by nature. Clearly the background of the new birth requires further exploration.

Christian Orthodoxy

According to Augustine by whom the church in the West has been so pervasively and deeply influenced, at the beginning God created a ‘good’ even perfect world (Gen. 1). Adam and Eve as those who were created in the image of God and called to exercise dominion over the rest of creation were assumed to be characterized by holiness, righteousness, perfection and even immortality by nature. Despite this, they mysteriously gave way to temptation, ‘fell’ into sin and thereby brought a curse on the very creation over which they were intended to exercise lordship. Against this backcloth it has been assumed that sin is the only problem to be overcome and hence the new birth has to all intents and purposes been  regarded as a moral imperative like repentance (Mark 1:15).

The Biblical Background

The Bible itself teaches something substantially different. For a start we must recognize that Augustine failed to appreciate that the meaning of the word ‘good’, even ‘very good’ (cf. Num. 14:7), in Genesis 1 was not ‘perfect’ but ‘serviceable’ or ‘useful’. (1* The material creation is said to be the work of God’s hands, Ps. 102:25, cf. Isa. 45:12; 48:13, etc. This in itself indicates its intrinsic imperfection, profanity or secularity, cf. Heb. 9:11,24.  See further my Manufactured Or Not So ) In other words, he did not perceive that the visible creation was a temporary tool (cf. 2 Cor. 4:18, etc.) in the hands of God serving a purpose rather like Eve’s ‘apple’ which was good for food (Gen. 3:6, cf. 2:9,18). Since it had a beginning, it surely had to have an end (Genesis 1, Revelation 21f., cf. Heb. 1:10-12). This in itself constituted a problem for man who as dust or clay was clearly formed from the temporal earth and was by nature mortal and subject to corruption (cf. Job 10:8f., 2 Cor. 4:16-18, etc.). How could he who was himself naturally temporal and inherently imperfect like his material source gain eternal life and attain to glory (Gen. 1:26; Ps. 8:5)? Genesis 2:17, while significantly pointing up man’s mortality, supplies the answer. The condition he must meet is perfect obedience to the commandment which was the road to righteousness (cf. Rom. 2:13, etc.). Of course, a single commandment resembling a prohibition imposed by a parent on a child with diminished responsibility was all that was required to test the spiritually infantile Adam (cf. Dt. 8:2,16) who at the start knew neither good nor evil. However, as both physical and mental development took place so the greater became the requirements (cf. Luke 2:40-52; Mt. 3:15). In the end the entire law of Moses was to provide the test which man had to pass if he was to gain life (Lev. 18:5; Dt. 30:15-20, etc.). But as the OT itself makes abundantly plain, though the trans-generational condition of eternal life remained (Dt. 30:6; Jer. 31:33; 32:39-31, etc.) no one proved capable of meeting it (1 K. 8:46; Ps. 130:3; Eccl. 7:20, etc.). And it was precisely this situation which made necessary the coming of Christ, the second or last Adam. It was he who was to achieve what all the natural offspring of the first Adam failed to do (1 Pet. 2:22, cf. Rom. 5:12) and thus fulfil the promise.

Jesus

In becoming incarnate or flesh Jesus’ primary objective was to do his Father’s will and to keep his commandments (Heb. 10:7). But to what end? Initially, his purpose was to achieve personal righteousness (cf. Rom. 2:13; 1 John 3:7), the precondition that Adam failed to meet. Ultimately of course Jesus’ intention was to save his people by giving them eternal life (cf. John 17:2f.), but in order to do this he himself had to be qualified as a genuine member of the race to whom the promise had originally been made (Gen. 2:17; Heb. 2:17f.). So whereas the first Adam disqualified himself by breaking the commandment and was paid wages in death, Jesus the man, the second Adam, succeeded in keeping all the commandments, the entire law in fact, and thereby gained eternal life for himself. Thus having met his Father’s requirements, as man he became his spiritual Son at his baptism (Mt. 3:13-17). In his case, who he was (ontology) was matched by what he did (function). Truly did his reception of and sealing with the Spirit (cf. John 6:27) at his baptism testify to the fact that he had kept the law to perfection. He had proved himself to be righteous by meeting the indispensable precondition of eternal life or regeneration (Lev. 18:5). So, once he had attained to eternal life as a man he was in a position to grant it to all his fellows who believed in him (cf. Heb. 2:10-13, cf. 1 Cor. 15:45). He did this, first, by dying on their behalf to achieve the forgiveness of their sins, and, secondly, he sent the Spirit to sanctify them (John 14:16; 15:26; 16:7) just as his Father had done for him. So, the redemption he had accomplished on the cross was then applied to those who put their trust in him.

The author of Hebrews explains that Jesus as the Son of God came into the world not to offer ineffective sacrifices according to the law but to do God’s will (cf. John 4:34; 5:30; 6:38; 8:29), ultimately by making the supreme sacrifice of his body once for all (Heb. 10:9f., cf. Rom. 8:3; 1 Pet. 3:18). Why was this so important?  The answer is that he had to do for man what all men had previously proved incapable of doing for themselves (cf. Mark 10:45). The blunt truth was that all sinned by breaking the law in some sense and came short of the glory of God (Rom. 3:23; 5:12). Thus Jesus was crowned with glory and honour after suffering death on behalf of those who believed in him (Heb. 2:9). In further explanation and clarification our author maintains that it was fitting that God in bringing many sons to glory should make the founder of their salvation perfect through suffering (2:10) and thus make him a merciful high priest (2:17f.). Needless to say, this was a far cry from anything the first Adam achieved.

Jesus the Regenerate Son

The idea that Jesus himself had to attain to life and be born again in order to spearhead or pioneer salvation for the rest of mankind has not been exactly popular in the history of the church despite its clear implication in Hebrews 2. Obviously, if with Augustine we associate regeneration primarily with sin, the idea is anathema, for Jesus, as is acknowledged by all, was sinless (1 Pet. 2:22, cf. Mt. 3:14). But if he was truly incarnate and John 3:1-8 does not allow for exceptions, even though he was the physical Son of God as the virgin birth implied (cf. Luke 3:38; Heb. 10:5), Jesus must have been born again too.

So, assuming what I have suggested above is correct, we must expect it to be supported elsewhere in the New Testament.

Galatians 3

First, we need to recognize that Jesus’ own baptismal reception of the Spirit which was the consequence of his keeping the law is implied whenever the apostle discusses the salvation of all others. When he states categorically in Galatians 2:16 that no one (Gk flesh, cf. 1 Cor. 1:29) will be justified by works of the law, Paul implies not only that ordinary men and women are incapable of attaining to righteousness by obedience (cf. Rom. 3:19f.; Gal. 2:16; Tit. 3:5) but also that they need Jesus to supply for them what Luther called an ‘alien righteousness’. What is more, it is vital to appreciate that justification (getting right with God) precedes regeneration in the order of salvation. This truth becomes evident when he asks his readers specifically in Galatians 3:2 whether they received the Spirit, that is, eternal life by the works of the law as we noted above that Jesus had done or by hearing with faith (cf. Rom. 10:17). Again in 3:5 he implies that faith in Jesus (and hence justification), not the works of the law, occurs before the granting of the Spirit (cf. Lev. 18:5). Now, since it is accepted universally among Protestants that we are justified by faith, it follows that justification or righteousness precedes regeneration and is not its fruit. To re-iterate what was asserted above, righteousness is the indispensable prerequisite of life as Scripture plainly teaches (Gen. 2:17; Lev. 18:5, etc.). In any case, plain logic should teach us that to be born again, that is, granted the Spirit and eternal life before we are justified or accounted righteous would mean that we would be eternally characterized by sin (cf. Rev. 22:11). This idea is implicitly repudiated in Genesis 3:22-24.

Reformed and Evangelical Theology

Strangely this latter inference is denied especially in Reformed circles. The classic Calvinist view which is enshrined in the Westminster Confession of Faith, for example, is plainly Augustinian. Here original sin, despite its patently unbiblical nature (2* On this see my articles relating to original sin, including An Exact Parallel?ImputationJ.I.Packer on Original Sin, etc.), looms so large that the new birth is called in to overcome it even in infancy. (3* Catholics believe in regeneration by means of baptism and are unquestionably more consistent at this point than Protestants who baptize infants but usually deny their regeneration. Protestant failure to deal adequately with baptism at the Reformation continues to cause trouble in the Christian camp to this day. See further my articles Concerning Infant SalvationRegarding the Baptism of JesusBaptism Revisited) In this scheme of things it is little wonder that the doctrines of election and predestination play such an important role and logically undermine man’s responsibility. It has been traditionally held, for example, that elect infants can be saved apart from faith and justification, (see Westminster Confession of Faith, ch.10.3). However, according to Scripture, while both faith (Eph. 2:8) and repentance (conversion) leading to life (Acts 11:18; 2 Cor. 7:10) are said to be the gift of God, they are nonetheless gifts that man must exercise (cf. Phil. 2:12f.) on pain of death (Luke 13:5). Here divine sovereignty and human responsibility clearly harmonize even if we have difficulty in understanding exactly how. And it is important that they do since, while it is beyond dispute that regeneration (cf. physical birth) is exclusively the work of God, a clear example of divine monergism, salvation does not dispense with human accountability (synergism).

Why?

But why is the new birth so vitally necessary if sin is not the reason as John 3 surely implies? (4* It is important here it recognize that the new birth does indeed have an important role in overcoming sin. On the assumption that regeneration is the first step in sanctification, then along with the work of the Spirit in general it plays its part in combating the works of the flesh in the justified sinner. See, for example, Romans 8:11, Galatians 5:22-25, Titus 3:4-8, etc.) The answer to this question is given by Paul in 1 Corinthians 15 and is succinctly summarized in verse 50. Here the apostle maintains that the flesh (dust), as opposed to the spirit, by its very nature as created by God from the corruptible earth is quite incapable of inheriting eternal life. Once we see this we gain insight into the meaning of other texts, not least Romans 8:18-25 (5* On this passage see my article Romans 8:18-25) where Paul teaches that the temporal material creation as such, and hence the creature which derives from it, was subjected to the futility of corruption (decay) from the start. And the reason he gives for this is that God always had in mind something better than earthly life in the flesh for the creatures made in his image. His plan from the foundation of the world was to give them an invisible hope (Rom. 8:24f.), the hope of glory (Col. 1:27), in fact to make them his children and joint heirs with Christ (Rom. 8:14-17; Eph. 1:4f.; 1 John 3:1-3).

Jesus

In further support of this we have only to consider Jesus. It is clearly taught in Scripture that having died for the sins of his people he was physically raised from the dead, never to die again (Rom. 6:9, cf. Acts 2:23f.). Since by keeping the law he had gained immortality (6* As the acknowledged Son, Jesus was of course spiritually immortal (regenerate) after his baptism but he freely laid down his life (psyche) for his sheep, John 10; 1 Pet. 3:18, etc.), it is possible to infer that he should literally have rebuilt David’s tent (Acts 15:16) and established his eternal throne on earth (Dan. 2:44; 7:14; Luke 1:32f., etc.). In the event he did nothing of the sort. Rather he ascended into heaven and sat at the right hand of the throne of God (Heb. 1:13; Rev. 3:21, etc.). Why? The answer to this question is obviously that as corruptible (perishable) flesh himself operating in a temporal corruptible creation (Gen. 1:1, cf. Rom. 8:18-25) he had of necessity to return to the eternal world from which he had originally emanated and regain the glory he enjoyed prior to his incarnation (John 17:5,24). To do this he had to undergo the change that Paul says is universally necessary if man is to reign forever in the presence of God (1 Cor. 15:51ff.). (7* See further my Two ‘Natural’ Necessities) Thus it is of the essence of Paul’s gospel that Jesus abolished death and brought life and incorruption (Gk) to light (2 Tim. 1:10).

On reflection Jesus had implied this himself not merely in John 3 but in John 11, for example, when he paradoxically told Mary that though we die yet shall we live. Jesus’ audience was every bit as aware as we ourselves are that when we die we undergo permanent physical decay, decomposition and disintegration (Acts 13:36, cf. John 11:39). Since physical rebirth (re-entering our mother’s wombs, cf. John 3:4) is impossible, the unavoidable conclusion we draw from this is that we are raised spiritually even as we are born again spiritually and given what the apostle calls spiritual (1 Cor. 15:43-53) or glorified bodies like that of Jesus (Phil. 3:21, cf. Rom. 8:23).

Conclusion

Without categorically denying that the new birth relates to sin to some degree (Eph. 2:1-10; Tit. 3:3-8), I conclude that its prime purpose is to prepare us for heaven and eternity as purified or perfected spirits (Heb. 12:23; 1 Pet.4:6; 2 Pet. 1:4; cf. 1 Pet. 1:3f.; 3:4). Thus regeneration is the pearl of great price. In the words of Peter, Christ suffered for sins once for all, the righteous for the unrighteous in order to bring us to God (1 Pet. 3:18, cf. Heb. 2:10). If access to God is possible for us by prayer in this world (Eph. 2:18; 3:12), how much more is it in the world to come (John 14:2f.; Rev. 22:1-5, etc.). But this access can only be achieved by meeting God’s condition, that is, perfect holiness and righteousness (Mt. 5:48; Heb. 6:1). Since this is beyond our personal capabilities, all human beings made in the image of God are compelled as sinners to rely on Christ (Heb. 9:14) who alone achieved perfection (Heb. 2:10; 5:9; 7:28) and pioneered our way into the divine presence (Acts 2:33; 5:31; Rom. 8:34; Heb. 7:19,25; 9:11f.,24; Rev. 3:21) in a body of glory (Phil. 3:21; 1 Cor. 15:42-49; Rev. 3:21). Truly may it be said that no one comes to the Father but by him (14:6).

(In case it is assumed that only specific faith in Christ will bring ultimate salvation, it must be remembered that faith in God and his promises was exercised long before Jesus came into the world. So while full salvation eluded all who preceded him, nonetheless, since his atonement covered all history, cf. 1 John 2:2, all who exercised faith before his coming, cf. Heb. 11, will nonetheless find a place in heaven. Along with Abraham, and even John the Baptist, cf. Mt. 3:14, who preceded Christ chronologically in this world, there will be many who exercised a faith like his, Mt. 8:11. While like him they fell short of perfection, they will nonetheless be ultimately perfected along with all the rest, Heb. 11:39f. The order of salvation, see my The Order of Salvation, which begins with repentance and faith, not regeneration as has been traditionally held, is of prime importance at this point.)

Some Arguments Against Original Sin

 

 

First, there is general agreement among evangelicals at the moment (2006) that the best commentaries on Romans are those of Moo and Schreiner. The standard view among Protestants is that Adam’s sin was imputed to all his descendants, but Moo admits that Paul does not make explicit “how the sin of one man, Adam, has resulted in death for all” (except Jesus) (pp.323,328 n.61, cf. Murray, p.71).

 

Second, according to Scripture sin is defined as transgression of (the covenant of) law or commandment (Dt. 17:2; Jos. 7:11; 1 Sam. 15:24; Neh. 1:6f.; 9:26,29f.,34; Dan. 9:5,10f.; Jas. 2:9-11; 4:17; 1 John 3:4; . 5:17, etc.). This of course was implied in Genesis 2:17. Paul elaborates on this in Romans. First, he says that where there is no law there is no sin (4:15, cf. 5:13), and then proceeds to draw the conclusion that sin depends on law for its very existence (note 7:1-13. I would argue that this is what he is saying in 7:5, but this verse really needs separate treatment since modern translations suggest that the law ‘arouses’ sin, though this is certainly not in the Greek text.). This view would appear to be confirmed by 1 Corinthians 15:56 where he tells us that the law is the power of sin. And again in Galatians 5:23 he pointedly avers that the fruits of the Spirit are legitimate since there is no law against them!

 

When I was at university I remember one lecturer in philosophy telling us that it was a philosophical principle that where there is no knowledge (or law), there is no guilt. The same holds true in the Bible. Jesus tells us in John 9:41, 15:22 and 24 that if he had not spoken to and performed his works before those who opposed him, they would not be sinful. But in view of his words and actions they had no excuse (cf. 9:41). In Romans 1:18-32 Paul says the rejection of truth and knowledge by the heathen left them without excuse too (v.20, cf. 2:1). Since partial, as opposed to culpable, ignorance is always a mitigating factor in Scripture (see e.g. Mt. 11:20-24; Lu. 12:48, etc.), the total ignorance of babies implies total mitigation. While the term ‘diminished responsibility’ does not appear in the Bible, the concept certainly does. Again I conclude that sin is impossible where there is no law.

 

Third, in confirmation of all this we might note that at the beginning Adam and Eve knew neither good nor evil. It was only after they had been given the commandment and broken it that their state of innocence and ‘life’ became one of sinfulness and death. And it was on that account that they were ejected from the Garden of Eden and by implication excluded from heaven (Gen. 3:22-24). In other words, they became subject to death both physically and spiritually. From that point on they were dependent on the divine promise of Genesis 3:15. Justification is always by faith. Even though Jesus himself kept the law, it is quite plain that as a true son of Abraham he lived by faith (cf. Rom. 3:31).

 

Fourth, the experience of Adam and Eve is clearly paradigmatic in that it is true of all human beings in their childhood as texts like Deuteronomy 1:39, Numbers 14:3,29-35, 1 Kings 3:7, Isaiah 7:15f. and Hebrews 5:12-14 indicate (cf. also Ezek. 28:13-15). We are all born knowing neither good nor evil. Then like Adam and Eve we break the commandments of our parents. (Only one is referred to in Genesis, i.e. 2:17, but, as James was later to indicate, one is enough, 2:10, cf. Gal. 5:3.) Later, like the Jews who were uniquely under the law of Moses (Dt. 4:32-40; Ps. 147:19f.), we are subjected to extended teaching at (Sunday) school, for example (cf. Ps. 78:5-8). Eventually we experience the call of the gospel and achieve maturity in Christ. This is essentially the picture painted by Paul in Galatians 3:23-4:7. But as he makes clear in Galatians 3:22 (cf. Rom. 11:32), it is the law which promises life that consigns us to sin since we can’t keep it (Rom 3:19f.). In effect, he has already said the same in 2:16 where he states that no man (no flesh) will be justified by the works of the law (cf. 1 Cor. 1:29; Gal. 3:10f.).

 

Scripture also makes it evident that Jesus was a true human being and to that extent he was flesh (Heb. 2, etc.). If we accept Isaiah 7:15f. as a reference to him, he too as a baby knew neither good nor evil since he did not know (the) law. But in order to become righteous and gain life he had to keep not only his parents’ commandments (cf. Luke 2:51) but the entire law (cf. Gen. 2:17; Lev. 18:5; Dt. 6:25; Rom. 2:13; 1 John 3:7). And it was only after he had received the approval of his heavenly Father under the law that he received the Spirit and eternal life (Mt. 3:13-17). How was it then that he who was flesh succeeded in keeping the law in the flesh (Rom. 8:3, cf. Heb. 2; James 3:2)? There can be only one answer: he was the Son of God. He fulfilled the prophecies of the OT which indicated that God himself would save his people (see e.g. Isa. 45:22f.; 59:16, etc.), and he clearly did this in Christ who was the pioneer and perfecter of our faith (Heb. 12:2).

 

It might be pointed out at this juncture that while small children or little ones are apparently regarded as innocent in Scripture (see refs. above), it is noticeable that we are said to sin in our youth (Gen. 8:21; Job 13:26; Ps. 25:7, cf. Eph. 2:3; 4:14; 2 Tim. 2:22; Tit. 3:3 and Jer. 3:25, 31:19 and 32:20 re Israel). It is quite obvious that Psalm 58:3, like Job 31:18, involves hyperbole, since babies can’t speak lies. Arguably the same holds of Psalm 51:5 where the rest of the Psalm implies personal responsibility. In any case, unless David’s mother was sinless, as RC’s say Mary was, his mother certainly did conceive him in sin. Only a highly questionable translation like that of the NIV and of the NRSV (contrast RSV, ESV) suggests that David himself was born sinful. (It is interesting to note that Jesus refers to evil parents giving good gifts to their children, Luke 11:13.) The implication is, of course, that children receive both good and evil from all their forebears, cf. Abraham in Gen. 26:3-5, who was also evil, ungodly according to Paul in Rom. 4:5. If Deuteronomy 24:16, etc. is true and neither sin nor righteousness can be inherited, the inheritance of children is evil parents! And this has always been the case since Adam and Eve who alone were without a parental moral inheritance. There is a hint of this in Hebrews 12:9.)

 

Sixth, again according to Scripture death is the wages of sin (Gen. 2:17; Rom. 6:23). So if babies die, it cannot be because of sin since it is universally admitted that they haven’t committed any. If we say that the sin of Adam is imputed to them (Rom. 5:12), we have to remember that imputation excludes wages (Rom. 4:1-5). On the other hand, if we say with Romans Catholics that sin is transmitted, it is difficult to see how Jesus avoided it even if “carnal concupiscence” was not involved. The RC solution is to sanctify Mary with the unbiblical dogma of the immaculate conception, i.e. she was born sinless. But if that is so, we have to ask how she managed this. In other words, we are caught up in a process of infinite regress, which is both absurd and contradictory, since if we follow its logic to its conclusion, we are left with a sinless Eve!

 

Seventh, the Bible says time and time again that it is the soul that sins that dies (Ex. 32:33; Ezek. 18, etc.), again implying that death is the wages of sin. Even the heathen Pilate was concerned to know what Jesus had actually DONE to deserve death (see Luke 23:4,14f.,22 and note 40f.,47,51). There are many references in Scripture, especially in 1 & 2 Samuel and Acts, indicating that death has to be deserved. It is the result or wages of what is actually done (cf. 1 Tim. 5:18).

 

Following on from this, judgement throughout Scripture is always on the basis of works (Job 34:11; Ps. 62:12; Ezel. 7:3,8f.,27; Rom. 2:2-11; 2 Cor. 5:10, etc.). The problem here is that babies are incapable of works and imputed sin is by definition not a work (Rom. 4:1-5) which can earn wages (cf. Rom. 6:23). So the only conclusion we can safely draw is that they won’t come into judgement, let alone be damned for sinning “in Adam” as Augustine maintained.

 

Scripture also lays it down that the son cannot be punished for the sins of the father (Dt. 24:16; 2 K. 14:6; 2 Chr. 25:4) as was implied by Dt. 1:39 and Numbers 14:3,29-35, etc. referred to above. But traditionalists maintain that babies die because they sinned “in Adam”!

 

I have yet to read exegesis of verses like Romans 5:12 or Psalm 51:5 which convincingly demonstrates that original sin is propounded by the Bible. The plain truth is that the church, though not the Jews or the Orthodox, inherited Augustine’s false understanding of Romans 5:12, based on an inadequate Latin text and canonised it. It is high time that the dogma was seen for what it is and rejected once and for all.

 

 

Finally, it is sometimes claimed that there is no other way of accounting for universal sinfulness if original sin is rejected. This is an astonishing claim, for, first, original sin cannot account for the sin of Adam and Eve, and, second, their sin, being prototypical and paradigmatic, accounts for its repetition in all their offspring who are made in their image (Gen. 5:1-3, cf. Isa. 24:2 and like mother like daughter, and implicitly like father like son, Ezek. 16:44. I am not unaware, and certainly not seeking to deny, as Pelagius did, that in Romans 5:12ff. Paul is saying more is involved than mere repetition. But so did Isaiah 65:6f. and Jeremiah 14:20; 16:10-12; 32:18f.). And this is precisely what the NT writers imply. Among a wealth of material I would refer simply to one verse, Romans 7:14. Paul, having already stated that there was a time when like Adam (1* Moo (pp.437ff.) disputes this but in my judgement without conviction. He claims that Paul is referring to the tenth commandment (as he certainly is in verse 7). His assertion that Paul was relatively alive (!) until he became responsible for keeping the law of Moses is belied by his repeated contention that all, including Paul, having sinned in Adam are dead in him (pp.326,364,394, etc.). I humbly suggest that unlike faith, life is not relative. One is, in the final analysis, either alive or dead. According to Scripture, we die not in Adam’s sin but in our own (Ezek. 33:8-10; John 8:24; Eph. 2:1,5; Col. 2:13). (If it is argued that we die “in Adam”, 1 Cor. 15:22, it needs to be pointed out that in 1 Corinthians 15 Paul is dealing with the composition of the body. The conclusion then must be that we die, as even Jesus did (1 Pet. 3:18), in our naturally corruptible Adamic flesh, not in Adam’s sin.)) he was alive (v.9), says here in verse 14 that his sin stemmed from his carnal (2* The Greek word here (sarkinos) means composed of, not characterised by flesh (sarkikos)) or fleshly nature. Apart from the machinations of the devil, it did this in the case of Adam and Eve (see espec. Gen. 3:6, cf. James 1:14f.) and it does so in all other cases (Eph. 2:1-3, etc.). Clearly, as Jeremiah long ago pointed out, we, who are flesh, don’t need help to sin (4:22, cf. Rom. 3:12). As I noted above God never intended fleshly man to justify himself by the works of the law (which would be self-salvation or auto-soterism). Though the theoretical possibility is there (Mt. 19:17-21), the practical capability is lacking in all but Jesus. He alone, though weak in the flesh himself (cf. 2 Cor. 13:4), condemned sin in the flesh (Rom. 8:3). He alone proved strong enough (cf. Mt. 12:29) to defeat the world (John 16:33), the flesh (John 8:46; 1 Pet. 2:22) and the devil (Mt. 4:1-11, cf. Heb. 2; 4:15). For those who are flesh original sin is redundant, so why should God compromise his holiness by imputing Adam’s sin to them? Further, this raises the question of how Jesus avoided such putative imputation especially in view of Hebrews 2 (cf. 4:15) where his humanity (cf. Luke 3:38) is so strongly stressed. As far as I know, no satisfactory answer to this has yet been offered.

 

See further my More Arguments on Original Sin and Short Arguments Against Original Sin in Romans.

 

REFERENCES

D.J.Moo, The Epistle to the Romans, Grand Rapids, 1996.

J.Murray, The Imputation of Adam’s Sin, repr. Phillipsburg. 1979.

T.R.Schreiner, Romans, Grand Rapids, 1998.

 

Two ‘Natural’ Necessities

TWO ‘NATURAL’ NECESSITIES
I was brought up a Methodist and part of my staple diet was the evangelical revival of the eighteenth century. Essential to understanding of its message was the idea that the new birth was an absolute moral imperative for salvation. Later in life I realized that Jesus’ teaching in John 3 involved not so much a moral imperative like repentance but a natural necessity. The difference is of basic importance. Arminian though Wesleyan Methodism has always been in its thinking, it has been deeply influenced like the rest of the Western Church by the teaching of Augustine of Hippo for whom the new birth provided the remedy for sin, original sin in particular.
Against my background where sin was so evangelistically important, it was a long time before I came to understand the plan of salvation as it is taught in the Bible. Wesley himself was convinced that whatever else it involved it meant going to heaven at death. He wrote:
“I want to know one thing, the way to heaven …. God himself has condescended to teach the way ….He has written it down in a book. O give me that book: At any price give me the book of God ! I have it: here is knowledge enough for me. Let me be Homo unius libri (a man of one book) …. I sit down alone: only God is here. In His presence I open, I read His book; for this end, to find the way to heaven ….”  (Quoted by J.I.Packer, ‘Fundamentalism’ and the Word of God, p.75.)
I eventually realized that the first indication of salvation in the Bible occurs in Genesis 2:16f., before Adam had even sinned. There, in a rather negative sort of way, by means of a death threat in fact, he is promised eternal life which as a product of a temporal corruptible creation he obviously did not have. This is borne out especially by Paul who implicitly claims that as a child, he recapitulated Adam and Eve’s experience. He was born ‘alive’ (cf. Dt. 1:39; Isa. 7:15f., etc.) but when the (transgenerational) commandment dawned on his consciousness promising  eternal life, it led to death. Like his distant forebears Paul broke the commandment (Rom. 7:9f.) and thus earned the wages of death (Rom. 6:23). (In 2 Corinthians 3 Paul points out that the ministry of the law is a ministry of death, cf. 1 Cor. 15:56.)
It needs to be stressed, however, that Adam received the promise of life before he sinned. In light of this, we are compelled to conclude that man as created from a perishable earth, though in the image of God, is naturally mortal and perishable (corruptible) like all animal life, indeed like all created things (cf. Rom. 1:20; Heb. 1:11; 12:27) animal (Ps. 104:21,27-29, etc.), vegetable (James 1:10), mineral (1 Pet. 1:7,18). If this is so, two things immediately become apparent: first, man must somehow overcome his natural mortality or proneness to death; second, he must also triumph over his natural corruptibility which ensures that in contrast with God (1 Tim. 1:17, Gk incorruptible), but like the earth from which he stems he grows older (cf. Heb. 1:10-12; 8:13).
Of course, in Adam’s case the promise of eternal life was nullified by his sin. But what if he had never sinned? How would he have got to heaven and the presence of God where alone eternal life can be lived? It is here that the Bible’s two natural necessities come to our aid.
(1) John 3
First, pace Augustine, in Jesus’ conversation with Nicodemus there is no mention of sin. Jesus is clearly highlighting a ‘natural’ necessity* not a moral imperative like repentance and faith (cf. Mark 1:15). He is trying to inform Nicodemus that to gain eternal life and enter heaven that rebirth or birth from above is absolutely indispensable. If it was true of Adam before he sinned, it is true of everyone else including the incarnate Jesus himself who never sinned. Not surprisingly, Jesus as the second Adam achieved righteousness, which was the precondition of life (Lev. 18:5, etc.), by obeying the law, received the Spirit at his baptism and was acknowledged as God’s Son. Otherwise expressed, having pleased his Father by his obedience he was born from above when he saw the dove descending and the heavens open (Mt. 3:16f.). (The fact that Jesus at his incarnation was sent by the Father and was God’s natural son by creation, Heb. 10:5, is beside the point. As man he had to make his way to heaven as our pioneer, our elder brother in fact, cf. Heb. 2:10f. The truth is that he confirmed his divine pedigree by his obedience.)
It is evident that in Jesus’ view, as earth(l)y flesh we cannot even see let alone enter the spiritual kingdom of heaven and the presence of God who is a consuming fire. This is strongly implied even in the OT. For example, in Isaiah 33:14 the prophet pointedly asks “Who among us can dwell with everlasting fire? Who among us can dwell with everlasting burnings?” The prophet then answers his own questions by asserting that those who can have certain spiritual as opposed to physical qualities (cf. e.g. Ps. 15; 24:3-6). Though according to the OT just to see God is a death sentence, Isaiah nonetheless tells us in verse 17 (cf. vv.21f.; 66:19) that these righteous people will see the king in his beauty in a land that stretches far. This instantly reminds us of Jesus prayer that his believing, hence justified and regenerated people should be where he is to see his heavenly glory (John 17:24). In the meantime, as in 2 Corinthians 5:6-8, it is not simply sin that serves as a barrier but the physical creation as such including the flesh. After all, the visible is by nature temporary (2 Cor. 4:18, cf. Rom. 1:20) and subject to burning (Heb. 12:27-29; 2 Pet. 3:7,10-12, cf. 1 Cor. 3:12-15).
So since our native flesh is naturally weak, temporary, provisional, mortal and corruptible (Rom. 8:13; 1 Cor. 15:45-50; 2 Cor. 2 Cor. 5:1; 13:4; Gal. 6:8, etc.), I conclude that the birth from above is a natural necessity for entry into heaven. As Jesus implied, just as earthly birth fits us for life on the earth, so heavenly birth fits us for life in heaven (John 3:6).
(2) 1 Corinthians 15:51-54
Second, if for Jesus the new birth is absolutely indispensable (Gk dei, John 3:7, cf. Morris, pp.219f.), for Paul transformation is also a sheer necessity (Gk dei, 1 Cor. 15:53, cf. Thiselton, p.1297). In the nature of the case it is unavoidable.
As has already been intimated, Adam on account of his sin failed to gain eternal life and came short of the glory of God (Rom. 3:23). In fact, he earned the wages of death by breaking the commandment and lapsed into the dust from which he was taken. There he obviously underwent final physical corruption. In light of this we must ask what the situation would have been if he had kept the commandment and not died. Or to put the same question somewhat differently and non-speculatively, what happened to Jesus the second Adam who in fact did not sin but kept the law to perfection?
Jesus
First, we must be careful to recognize that Jesus died too but in his case in order to atone for the sins of his people. What is indisputable is that he did not earn death as wages for his own sins. Indeed, it was because his death was vicarious that it had no permanent hold over him personally (Acts 2:22-24). He therefore rose from the dead as he had promised regaining the life he had laid down (John 2:19-21; 10:17f.). In his gospel Luke makes it plain that Jesus’ resurrection was genuinely physical (24:39, cf. Acts 10:41; John 21:9-13). John also goes out of his way to record Jesus’ encounter with Doubting Thomas who subjects him to detailed physical scrutiny (20:24-29, cf. 1 John 1:1-3). Once Thomas is convinced, Jesus pertinently adds that those who have not seen but have believed are blessed (v.29, cf. 2 Cor. 5:7). Truly are we justified by faith.
In the Acts of the Apostles strong stress is laid on the fact that though he died Jesus did not experience corruption (Acts 2:27,31; 13:35-37). The unavoidable inference from this is that Jesus was still flesh when he underwent resurrection. But here lies a problem. For if Jesus is to receive the holy and sure blessings of David (Acts 13:34b, cf. Luke 1:32f.), the eternal kingdom referred to by Daniel (2:44; 7:14), how can he do so in perishable flesh? The answer to this conundrum lies in Acts 13:34 which tells us that God raised Jesus from the dead “no more to return to corruption”.
Many writers draw the conclusion from this and other evidence that Jesus was glorified when he rose from the grave but as we have just seen this would appear to be impossible. In view of this we are forced to conclude, first, that the expression ‘raised from the dead’ is sometimes used comprehensively to include the whole process of resurrection, ascension, exaltation and heavenly session (see e.g. Harris, p.93; GG, p.182), and this would appear to be the case here especially when we take into consideration affirmations like Hebrews 4:14; 7:26,28. This is further confirmed by Paul’s insistence that Jesus was no more to return to corruption, and this must refer to the fact that he would no longer be physical since this involves natural corruptibility. (See further my No Return to Corruption.) So we must ask when Jesus was transformed. The answer, in view of the evidence regarding his post-resurrection physicality presented in brief above, must be at his ascension (cf. John 20:17). (See further my When Was Jesus Transformed? at www.kenstothard.com /.)
A Body of Glory
It is at this point that we become aware of Paul’s insistence that flesh and blood cannot inherit the kingdom of God but that all must (of necessity) be changed (1 Cor. 15:50f.). If this holds for the  saints at the end of the age who do not die and experience resurrection, by parity of reasoning it must equally and necessarily apply to the incarnate Jesus who after his resurrection lived in the flesh as though he had never died, that is, like a sinless first Adam. It is thus implied in Philippians 3:21 that at his ascension Jesus dispensed with his flesh or body of humiliation and gained a body of glory (or what Paul calls in 1 Corinthians 15:44,46 a spiritual body), one that was certainly not in evidence before it. Furthermore, we are also informed that we ourselves will be similarly glorified after our death and resurrection which is different in kind (Phil. 3:21, cf. 1 Cor. 15:42-49; 2 Cor. 5:1).
Conclusion
Assuming the truth of all this we may safely conclude that Jesus’ ascension transformation provides the paradigm for the saints at the end of history just as his regeneration/sonship provides the paradigm for believers’ regeneration/adoption at an earlier stage, at our (believer’s) baptism in fact.
Traditional Teaching
If what has been set out above is correct, why all the confusion in the past? The answer is the church’s failure to recognize that the Augustinian worldview in which sin is the sole cause of all earthly troubles is false. Man both as community and individual begins his difficult and testing pilgrimage from earth to heaven before the onset of sin, but sin exacerbates the situation. And since all come short of the glory of God (Rom. 5:12, cf. 3:23) sin has to be dealt with and removed. This is achieved through faith in Jesus and prevents all boasting (Rom. 3:19f.; 1 Cor. 1:29; Eph. 2:9). Furthermore, it ensures that God himself gains the glory for man’s salvation as he always intended (cf. Isa. 45:22-25, etc.). Little wonder that Jesus as the Son of God is the way, the truth and the life (John 14:6) apart from whom there is no salvation (Acts 4:12; Phil. 2:9-11).
* I use the expression ‘natural’ necessity for convenience simply implying, first, that the necessity arises out of the nature of the situation and, second, that morals, sin in particular, are not involved. For all that, I am not sure what is behind Fee’s comment on the Greek word ‘dei’ in 1 Cor. 15:53 where he says, “Not a necessity of natural order but of divinely ordained eschatology”, p.802. Clearly both our regeneration and our transformation are supernatural.
REFERENCES
G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.
M.Harris, Raised Immortal, Basingstoke, 1883.
From Grave to Glory, Grand Rapids, 1990.
L.L.Morris, The Gospel According to John, Grand Rapids, 1971.
A.C.Thiselton,  The First Epistle to the Corinthians, Grand Rapids/Carlisle, 2000.
(See also my The Correspondence between John 3 and 1 Corinthians 15.)

__________________________

I was brought up a Methodist and part of my staple diet was the evangelical revival of the eighteenth century. Essential to understanding of its message was the idea that the new birth was an absolute moral imperative for salvation. Later in life I realized that Jesus’ teaching in John 3 involved not so much a moral imperative like repentance (Mark 1:15, etc.) but a natural necessity. The difference is of basic importance. Arminian though Wesleyan Methodism has always been in its thinking, it has been deeply influenced like the rest of the Western Church by the teaching of Augustine of Hippo for whom the new birth provided the remedy for sin, original sin in particular.

Against my background where sin was so evangelistically important, it was a long time before I came to understand the plan of salvation as it is taught in the Bible. Wesley himself was convinced that whatever else it involved it meant going to heaven at death. He wrote:

“I want to know one thing, the way to heaven …. God himself has condescended to teach the way ….He has written it down in a book. O give me that book: At any price give me the book of God ! I have it: here is knowledge enough for me. Let me be Homo unius libri (a man of one book) …. I sit down alone: only God is here. In His presence I open, I read His book; for this end, to find the way to heaven ….”  (Quoted by J.I.Packer, ‘Fundamentalism’ and the Word of God, p.75.)

I eventually realized that the first indication of salvation in the Bible occurs in Genesis 2:16f., before Adam had even sinned. There, in a rather negative sort of way, by means of a death threat in fact, he is promised eternal life which as a product of a temporal corruptible creation he obviously did not have. This is borne out especially by Paul who implicitly claims that as a child, he recapitulated Adam and Eve’s experience. He too was born ‘alive’ (cf. Dt. 1:39; Isa. 7:15f., etc.) but when the transgenerational commandment (cf. Prov. 1:8; 4:1ff.; 6:20) dawned on his consciousness promising  eternal life, it led to death. Like his distant forebears Paul broke the commandment (Rom. 7:9f.) and thus earned the wages of death (Rom. 6:23). (In 2 Corinthians 3 Paul points out that the ministry of the law is a ministry of death, cf. 1 Cor. 15:56.)

It needs to be stressed, however, that Adam received the promise of life before he sinned. In light of this, we are compelled to conclude that man as created from a perishable earth, though in the image of God, is naturally mortal and perishable (corruptible) like all animal life, indeed like all created things (cf. Rom. 1:20; Heb. 1:11; 12:27) animal (Ps. 104:21,27-29, etc.), vegetable (James 1:10), mineral (1 Pet. 1:7,18). If this is so, two things immediately become apparent: first, man must somehow overcome his natural mortality or susceptibility to death; second, he must also triumph over his natural corruptibility which ensures that like the earth from which he stems, he grows older (cf. Heb. 1:10-12; 8:13). (1* It is important to stress both man’s natural mortality and corruptibility since by contrast God himself is presented in Scripture as being immortal, athanasia, 1 Tim. 6:16, and incorruptible, aphthartos, 1 Tim. 1:17. If man is to become like God he must attain to both. The reason why both are important is illustrated by the story of the goddess Aurora and her lover Tithonus in classical mythology. According to Lempriere, Tithonus was so beautiful that Aurora fell in love with him and carried him away. He begged her to make him immortal but forgot to ask for his early vigour, youth and beauty and so soon grew old, infirm and decrepit. He thus prayed Aurora to remove him from the world. As he could not die, the goddess changed him into a cicada, or grasshopper.)

Of course, in Adam’s case the promise of eternal life was nullified by his sin. But what if he had never sinned? How would he have got to heaven and the presence of God where alone eternal life can be lived? It is here that the Bible’s two natural necessities come to our aid.

(1) John 3 and Spiritual Rebirth

First, pace Augustine, in Jesus’ conversation with Nicodemus there is no mention of sin, least of all original sin. By referring to ‘flesh’ Jesus is stressing our natural condition by creation (cf. John 1:13a). If this is so, he is clearly highlighting a ‘natural’ necessity (2* I use the expression ‘natural’ necessity for convenience simply implying, first, that the necessity arises out of the nature of the situation and, second, that morals, sin in particular, are not involved.  Gordon Fee rightly says in comment on the Greek word ‘dei’ in 1 Cor. 15:53, cf. John 3:7, it is “Not a necessity of natural order but of divinely ordained eschatology”, p.802. Both our spiritual regeneration and our bodily transformation, though ‘natural’ necessities, are supernatural in that they are ordained and monergistically accomplished by God.) not a moral imperative like repentance and faith (cf. Mark 1:15; 1 John 3:23). He is trying to inform Nicodemus that in order to gain eternal life and enter heaven spiritual rebirth or birth from above is intrinsically indispensable or naturally necessitous. If it was true of Adam before he sinned, it is true of everyone else including the incarnate Jesus himself who never sinned. By uniquely obeying the law Jesus as the second Adam achieved righteousness, which was the precondition of eternal life (Lev. 18:5, cf. Mt. 19:17, etc.). He thus received the Spirit at his baptism and was acknowledged and confirmed as God’s Son. Otherwise expressed, having pleased his Father by his obedience he was born from above and granted eternal life when he saw the dove descending and the heavens open (Mt. 3:16f.). (The fact that Jesus at his incarnation was sent by the Father and was God’s natural son by creation, Heb. 10:5, cf. Luke 3:38, is beside the point. It was as man that he had to make his way to heaven as our pioneer, our elder brother in fact, cf. Heb. 2:10f.. The truth is that he confirmed his divine pedigree by his obedience. He did as man what all other men and women had failed to do.)

In Jesus’ view, it is evident that as naturally unregenerate (that is, apart from sin, cf. 1 Cor. 2:14-16) we cannot even see, let alone enter the spiritual kingdom of heaven and the presence of God who is a consuming fire. This is strongly implied even in the OT. For example, in Isaiah 33:14 the prophet pointedly asks, “Who among us can dwell with everlasting fire? Who among us can dwell with everlasting burnings?” The prophet then answers his own questions by asserting that those who can have certain spiritual qualities which make them acceptable (cf. e.g. Ps. 15; 24:3-6). Though according to the OT just to see God is a death sentence, Isaiah nonetheless tells us in verse 17 (cf. vv.21f.; 66:19) that these righteous people will see the king in his beauty in a land that stretches far. This instantly reminds us of Jesus prayer that his believing, hence justified and regenerated people should be where he is to see his heavenly glory (John 17:24). Since this glory cannot be seen so long as we are spiritually unregenerate, that is, as we are by nature, the new birth is a paramount necessity. In the meantime, as in 2 Corinthians 5:6-8, it is not simply sin that serves as a barrier but our natural condition as ‘flesh’.

So since our earthly nature is provisional and mortal even apart from sin, I conclude that birth from above is a ‘natural’ necessity for entry into heaven. As Jesus implied, just as earthly birth fits us for life on the earth, so heavenly birth fits us for life in heaven (John 3:6, cf. 1 Cor. 15:48).

In clarification of the above, it should perhaps be pointed out in the midst of widespread confusion (3* Misled both by tradition and the language of Scripture I freely confess my own confusion over the years. In John 3 Jesus appears to be using the word ‘flesh’ to describe our total natural condition not just the physical side of us, cf. John 1:13. Cf. also ‘all flesh’ meaning all people in 1 Cor. 1:29, for example.) that our naturally unregenerate (as opposed to sinful) spirits though created by the God of spirits (Num. 16:22) must be regenerated by the Father of spirits (Heb. 12:9) in order to enter heaven. This was true even in the case of Jesus who, though created mortal ‘flesh’ (Heb. 10:5) and a true son of Adam (Luke 3:38), alone as man met the condition of eternal life by gaining the righteousness which was the result of keeping the commandments (Gen. 2:17; Lev. 18:5; Mt. 19:17, etc.). By contrast, we who prove incapable of obedience gain our righteousness through faith in him. Without holiness no one will see the Lord (Heb. 12:9-14). (4* Arguing that the second or new birth is the natural consequence of the first, Wheeler Robinson wrote: “… if regeneration be entrance into the life of conscious sonship to God, we must regard regeneration as the normal and ‘natural’ completion of what was begun in the first birth” (p.327, cf. Warfield, pp.158ff., 223ff., Westcott, pp.306,308,313)).

(2) 1 Corinthians 15:51-54 and Corporeal Change

Second, if for Jesus spiritual rebirth is absolutely indispensable (Gk dei, John 3:7, cf. Morris, pp.219f.), for Paul bodily transformation is also a sheer necessity (Gk dei, 1 Cor. 15:53, cf. Thiselton, p.1297). In the nature of the case it is essential (1 Cor. 15:50).

As has already been intimated, Adam on account of his sin failed to gain eternal life and came short of the glory of God (Rom. 3:23). In fact, he earned wages consisting of both spiritual and physical death by breaking the commandment. Thus when he died he lapsed into the dust from which he was taken and underwent final physical corruption. In light of this we must ask what the situation would have been if he had kept the commandment and not died. Or, to put the same question somewhat differently and non-speculatively, what happened to Jesus the second Adam who in fact did not sin but kept the law to perfection?

Jesus

First, we must be careful to recognize that Jesus died too but in his case in order to atone for the sins of his people. What is indisputable is that he did not earn death as wages for his own sins. Indeed, it was because his death was vicarious that it had no permanent hold over him personally (Acts 2:22-24). He therefore rose from the dead as he had promised regaining the life he had voluntarily laid down (John 2:19-21; 10:17f.). In his gospel Luke makes it plain that Jesus’ resurrection was genuinely physical (24:39, cf. Acts 10:41; John 21:9-13). John also goes out of his way to record Jesus’ encounter with Doubting Thomas who subjects him to detailed physical scrutiny (20:24-29, cf. 1 John 1:1-3). Once Thomas is convinced that his Lord is physically real, Jesus pertinently adds that those who have not seen but have believed are blessed (v.29, cf. 2 Cor. 5:7; 1 Pet. 1:8). Truly are we justified by faith.

In the Acts of the Apostles strong stress is laid on the fact that though he died Jesus did not experience corruption (Acts 2:27,31; 13:35-37). The unavoidable inference from this is that Jesus was still flesh at his resurrection from the grave. But here lies a problem. For if Jesus is to receive the holy and sure blessings of David (Acts 13:34b, cf. Luke 1:32f.), the eternal kingdom referred to by Daniel (2:44; 7:14), how can he do so in perishable flesh? The answer to this conundrum lies in Acts 13:34 which tells us that God raised Jesus from the dead “no more to return to corruption”.

Many writers draw the conclusion from this and other evidence that Jesus was glorified when he rose from the grave but as we have just seen this would appear to be impossible not least because it would logically exclude the reality of his physical resurrection. In view of this we are forced to conclude, first, that the expression ‘raised from the dead’ is sometimes used comprehensively to include the whole process of resurrection, ascension, exaltation and heavenly session (see e.g. Harris, p.93; GG, p.182), and this would appear to be the case here especially when we take into consideration affirmations like Hebrews 4:14; 7:26,28. This is further confirmed by Paul’s insistence that Jesus was no more to return to corruption, and this must refer to the fact that he would no longer be physical since physicality as such involves natural corruptibility. (See further my  No Return To Corruption.) So we must ask when Jesus was transformed. The answer, in view of the evidence regarding his post-resurrection physicality presented in brief above, must be at his ascension (cf. John 20:17). (See further my  When Was Jesus Transformed?)

A Body of Glory

It is at this point that we become aware of Paul’s insistence that flesh and blood cannot inherit the kingdom of God but that all must of necessity be changed (1 Cor. 15:50ff.). If this holds for the  saints at the end of the age who do not die and experience resurrection, by parity of reasoning it must equally and necessarily hold for the incarnate Jesus who after his resurrection lived in the flesh as though he had never died, that is, like a sinless first Adam. It is thus implied in Philippians 3:21 that at his ascension Jesus dispensed with his flesh or body of humiliation (cf. Heb. 5:7) and gained a body of glory (or what Paul calls in 1 Corinthians 15:44,46 a spiritual body), one that was certainly not in evidence before it. Furthermore, we are also informed that we ourselves will be similarly glorified after our death and resurrection which follows a different pattern, that is, one like that of David (Acts 2:29-31; Phil. 3:21, cf. 1 Cor. 15:42-49; 2 Cor. 5:1).

Conclusion

Assuming the truth of all this, we may safely conclude that Jesus’ ascension transformation provides the paradigm for the saints at the end of history just as his regeneration/sonship provides the paradigm for believers’ regeneration/adoption at an earlier stage, at our (believer’s) baptism in fact.

Traditional Teaching

If what has been set out above is correct, why all the confusion in the past? The answer is the church’s failure to recognize that the Augustinian worldview in which sin is the sole cause of all earthly troubles is false. Man as both community and individual (including Jesus) begins his difficult and testing pilgrimage from earth to heaven before the onset of sin, but sin exacerbates the situation. And since all come short of the glory of God (Rom. 5:12, cf. 3:23) sin has to be dealt with and removed. This is achieved through faith in Jesus and prevents all boasting (Rom. 3:19f.; 1 Cor. 1:29; Eph. 2:9). Furthermore, it ensures that God himself gains the glory for man’s salvation as he always intended (cf. Isa. 45:22-25, etc.). Little wonder that Jesus as the Son of God is the way, the truth and the life (John 14:6) apart from whom there is no salvation (Acts 4:12; Phil. 2:9-11).

Summing Up

Since human beings are anthropologically dualistic, that is, both flesh and spirit, in order to get to heaven we must be changed both spiritually and corporeally. On the one hand we must be born again of God (John 1:13; 3:1-8), on the other we must undergo a bodily transformation (1 Cor. 15:50-57). (It is interesting to note that on the natural level we have bodies of flesh before we are spirit, 1 Cor. 15:46, but on the supernatural level we are spirit before we have spiritual bodies or bodies of glory.)

________________________________________

References

G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.

M.Harris, Raised Immortal, Basingstoke, 1883.

M.Harris, From Grave to Glory, Grand Rapids, 1990.

Lempriere’s Classical Dictionary, 3rd ed. London, 1984.

L.L.Morris, The Gospel According to John, Grand Rapids, 1971.

Wheeler Robinson, The Christian Doctrine of Man, Edinburgh, 1911.

A.C.Thiselton,  The First Epistle to the Corinthians, Grand Rapids/Carlisle, 2000.

B.B.Warfield, Selected Shorter Writings 1, ed. Meeter, Nutley, 1970.

B.F.Westcott, The Epistles of John, London, 1883.

(See also my  The Correspondence Between John 3:1-8 and 1 Corinthians 15:35-57)

Recapitulation in Outline

Irenaeus is famous for his doctrine of recapitulation, but since his thinking was largely eclipsed by Augustine of Hippo recapitulation has almost disappeared from the church’s if not from the scientist’s view. (1* That recapitulation is integral to Scripture is illustrated by the following: “In terms of the whole way it functions in the book of Judges, the story of Samson is the story of Israel recapitulated and focused for us in the life of a single man. As Samson was a “holy”, Israel was a “holy” nation (Exod. 19:6). As Samson desired to be as other men, Israel desired to be as other nations. As Samson went after foreign women, Israel went after foreign gods. As Samson cried to God in his extremity and was answered, so did Israel. And finally … as Samson had to be blinded and given over to the bitter pain of Gaza before he came to terms with his destiny, so too would Israel have to be given over to the bitter suffering of exile in Babylon (cf. Judg 16:21; 2 Kings 25:7). The Samson story mirrors the story of Israel …. In the epilogue we are told that in the time of the Judges “every man did what was good in his eyes” (17:6; 21:25) (and so did Samson, 14:3b). Barry Webb, The Book of Judges, 1987, p.116, quoted by B.K.Waltke, And Old Testament Theology, 2007, p.613.) Yet the simple fact that we all follow physically in the steps of our Adamic forefathers as first embryos, babies, infants, children, adolescents, adults and finally corpses would suggest that recapitulation is part of the essence of life as we know it here on this temporal earth. The same is true on the mental, moral and spiritual levels. Unsurprisingly, there is a doctrine of perfection (or maturation) in Scripture in which Jesus himself participated and in fact uniquely fully effected (Heb. 2:10; 5:9). Again, because the worldview of Augustine appears inconsistent with it, it is usually muted.

However, as I have already suggested, recapitulation is basic to creation and is clearly implied in Genesis 1 where our attention is drawn to seed-bearing flora and fauna which reproduce according to kind. In light of this it is worth spending a short time seeking to understand recapitulation in the process of human salvation.

First, God created Adam from the earth and, since we all stem from him and are created in his image (Gen. 5:1-3), we are all flesh which is rightly regarded in Scripture as dust (Ps. 103:14; 1 Cor. 15:47-49). Thus in direct contrast with our eternal, immortal and incorruptible Creator we, as both individual and community, are naturally temporal, mortal and corruptible (cf. Rom. 1:23).

Second, along with the entire animal creation we are born like Adam in ignorance and unaware of good and evil. Knowing nothing we are innocent (Dt. 1:39, cf. John 9:41; 15:22,24).

However, third, in contrast with the animal creation we are made in the image of God. Thus in the process of our development like that of Adam we gain knowledge of law (or the commandment of our parents or guardians, cf. Prov. 1:8; 6:20) which threatens death if we break it but life if we keep it (Gen. 2:17; Lev. 18:5; Dt. 30:15-20; Ezek. 20:11,13,21; Rom. 10:5; Gal. 3:12, etc.). Again like Adam (Gen. 3:1-7) because as flesh we are weak (Rom. 7:14), we break it and become sinners by nature (Eph. 2:1-3, cf. Rom. 7:9f.).

Fourth, in pursuit of his plan of salvation, God gives us faith to believe his promises of life (cf. Gen. 3:15). When we do believe, we become the spiritual children of Abraham (Gen. 15:6; Gal. 3).

Fifth, for Gentiles brought up without access to the revelation of Scripture faith is based only on inferences from creation and the impulses of the Spirit. Where it exists in isolation from inherited and erroneous cultural norms, it is like that of Noah (cf. Heb. 11:1-7; Rom. 2:14). Even for them a lawless licentious life is without excuse (Rom. 1:18-32). For Jews who know the law of Moses accountability is greater (Amos 3:2; Rom. 3:2) but because they also sin (Rom. 3:9) they too need justifying faith. For modern Gentiles brought up where there is access to Scripture and under the influence of cultures informed by Jewish and/or Christian belief repentance and faith are basic requirements (Acts 17:30f., cf. Rom. 3:25).

Sixth, where Christ is proclaimed in the power of the Spirit, faith leads not merely to justification as under the old covenant but to regeneration or eternal life (John 3:16). Deliberate rejection or denial of the gospel leads ultimately to condemnation.

Seventh, as Christians we are like Jesus himself the beneficiaries of the fullness of God’s covenant grace as depicted in the covenants with Noah, Moses and Christ (Gal. 4:4f.). Just as Jesus recapitulated in his own experience heathen life in Egypt as a slave under Noah (cf. Mt. 2:15), Jewish life as a servant under the Mosaic covenant (Luke 2:40-52) and pioneered “Christian” or regenerate life as a son, the Son, under the Spirit (Mt. 3:13-17), so do we who follow him. (See further my Following Jesus.)


Christian Eschatology

Jesus told Martha that though we die yet we shall live (John 11:25, cf. Rom. 8:10). What did he mean? Is the resurrection of Jesus the model of our own? Many in these days seem to think so. Indeed, on the basis of it, though against all the evidence, they assume a new or renewed material universe arguing that since Jesus is the first-fruits of a physical resurrection, so we shall all be given new physical bodies which were only ruined in the first place by sin! This in essence is Old Testament restorationism and it cannot be the ultimate truth. If the entire physical universe is temporal (Gen. 1:1; Heb. 1:10-12), destructible (2 Pet. 3:7,10-12) and corruptible (Rom. 8:18-25), physicality or materiality is not a viable proposition in the age to come (cf. Luke 20:34-36). So what does Scripture really teach?

First, Jesus, the man, kept the law. Having committed no sin (1 Pet. 2:22) he met the condition and gained life (Gen. 2:17, cf. Lev. 18:5, etc.). As his baptism signified, he received the approbation of his Father and was acknowledged as his true or regenerate (spiritual) Son (Mt. 3:13-17). As such he was immune to death. In the event, however, he died the just for the unjust to bring those who believed in him to God (1 Pet. 3:18; Heb. 2:10, cf. Eph. 2:18). However, since he had eternal life and had not personally earned the wages of sin, death had no permanent claim on him. He was therefore raised from the dead (Acts 2:23f.) and resumed the fleshly life he had laid down (John 2:19f.; 10:17f.; Luke 24:39, etc.). As Scripture expresses the matter, though he truly died, he did not experience corruption (Acts 2:27; 13:35-37). This is clearly in striking contrast with David who died and did in fact decay.

It is obvious then that the model or paradigm of all believers who die before the return of Christ is David. In our case it is a question of dust to dust and ashes to ashes. Our physical bodies (flesh) are permanently destroyed like that of Adam (Gen. 3:19; 2 Cor. 5:1f.). In light of this we conclude that our resurrection is not physical like that of Jesus but spiritual. In other words, we are endowed at the general resurrection with spiritual bodies of glory like that of Christ (Phil. 3:21, cf. 1 Cor. 15:42-49).


The Body of Jesus

But this raises the question of Jesus’ fleshly body which, as already noted, did not submit to final decay. It is obvious that Jesus, though a child of Adam (Luke 3:38) and still corruptible flesh, was raised physically whole from the grave. Since he himself by implication (John 3:1-8) and Paul emphatically deny that he could go to heaven in the flesh (1 Cor. 15:50), we are forced to infer that he underwent change or glorification at his ascension. Jesus implies this when he asks Mary in view of his approaching ascension not to hang on to him (John 20:17). In other words, the transformation of Jesus at his ascension serves as the paradigm or template of that of the saints at the end who do not die and therefore do not experience physical resurrection. They are transformed and go directly to heaven (1 Cor. 15:51f., cf. 1 Thes. 4:13-17).


Two Natural Necessities

In order to go to heaven into the presence of God there are two basic necessities for man who is born naturally mortal and subject to decay (Rom. 1:23): (1) he must gain eternal life by keeping the law, and (2) he must undergo bodily (somatic) change involving replacement. In other words, regeneration and transformation are paramount ‘natural’ necessities, not imperatives.

So, as our trail-blazer, Jesus gained life on the one hand and was changed on the other. So far as the majority of believers are concerned, as sinners we die physically and like David are subject to decay. Yet because Christ conquered death we shall live. We shall be raised from the dead and eventually be accorded new bodies.

There is a sense then in which the vast majority of believers do not strictly speaking recapitulate the life of Jesus. While he did not experience decay, we, the end-time saints apart, do. However, Jesus’ victory as the pioneer of our salvation and first-born of many brethren (cf. Heb. 2:11) ensures that we shall be with him (John 14:3,19; 17:24) conformed to his image at the last day (Rom. 8:29; Phil. 3:21). We shall all together be the children of God (Rom. 8:15-17; 1 John 3:1f.), true sons of the resurrection (Luke 20:36) no more to return to corruption (Acts 13:34).

So, to sum up, as a true (incarnate) man (Heb. 2:10-18), Jesus lived the perfect(ed) human life (Heb. 2:10; 5:9) as God intended it to be lived (Mt. 5:48; 19:21). He began recapitulating to perfection first Adamic life by fulfilling the law, then he provided the model of regenerate or second Adamic life by fulfilling all righteousness (Mt. 3:15) as he pioneered our way into the presence of the Father under the leading of the Spirit (cf. John 14:6). While it may be true that when he died he did not experience decay, his resurrection, which defeated death, will lead to the transformation of all who are glorified with him (1 Cor. 15:51f.). Truly is he the first fruits of the resurrection of all those who die believing in him (1 Cor. 15:20,23).

(See further my I Believe in Recapitulation)

Covenant Theology in Brief

Towards the end of the ’60s I became convinced that received covenant theology in its various forms is false. After undertaking study of this issue in the Bible for myself I came to the following conclusions:

There is no covenant with creation or with Adam, man according to the flesh, who derived from the earth. On the assumption that a covenant necessarily involves at least minimal agreement, a unilateral covenant is a contradiction in terms. Thus the arrangement God made with Adam (Gen. 2:16f.) who knew neither good nor evil was an imposition totally devoid of reciprocation and hence non-covenantal. The inference I draw from this is that the temporal material creation of which man according to the flesh is a part is not intended for redemption (cf. John 3:1-8; 1 Cor. 15:50; 2 Cor. 4:18; Heb. 12:27, etc.). In contrast with its Creator, it has a beginning, undergoes development, achieves maturity, ages and dies naturally (Heb. 1:11). Sin exacerbates its corruptibility but does not cause it. Creation is by nature corruptible and ultimately futile (Rom. 8:18-25) like the flesh which derives from it (John 6:63; Rom. 7:18).

The first covenant God made was with Noah (Gen. 6:18, etc.). From the standpoint of the observer, the flood threatened the very existence of the material creation, but the covenant guaranteed its perpetuation until the plan and purpose of God to make his people his heavenly children (Eph. 1:4f.) was complete (Gen. 8:21f., cf. Isa. 54:9f.; Jer. 31:35-37; 33:19-26; Acts 17:8-17; 17; 17:22-31). Thus Noah as a man of faith undertook the propagation of the race (Gen. 9:1,7) and the exercise of dominion over creation as Adam had done before him (Gen. 1: 28) but with the confidence that his efforts would not be in vain (cf. Gen. 8:21f.).

God made a covenant of promise to Abraham that he would bless the world through him and his descendants (Gen. 12:1-3,7, cf. Rom. 4; Gal. 3, etc.).

Next, after the exodus with the agreement of the people (Ex. 19:8; 24:3,7) God made a covenant of law or works with his elect nation through Moses. Keeping it promised life (Lev. 18:5, cf. Gen. 2:17); breaking it threatened curse and death (Ex. 32:33; Dt. 11:26-28; 30:15-20; Ezek. 18:4). Since man who is mortal and corruptible flesh by nature (Rom. 1:23) proves incapable of meeting the condition of eternal life (cf. Mt. 19:17; Rom. 5:12), he needs a Saviour who can. Thus Jesus who alone kept the law and overcame the world (John 16:33; Heb. 2:9; Rev. 5:5) is universally indispensable (John 14:6; Acts 4:12, etc.).

The promissory covenant with David (2 Sam. 7; Ps. 89) is an extension of the covenant with Abraham. It provides the basis of the Messianic hope which is fulfilled in Christ.

The covenant inaugurated by Jesus (cf. Luke 22:20) is an eternal covenant (Heb. 13:20) which guarantees eternal redemption (Heb. 9:12) and an eternal inheritance (Heb. 9:15) for his people (cf. Rom. 8:31ff.).

There are therefore five divine covenants which apply to mankind in general. The covenants with Noah and Moses are clearly temporary and provisional (Gen. 8:22; Mt. 24:35; 2 Cor. 3; Heb. 8:13, etc.) and relate to life on earth alone (Mt. 5:18; Heb. 7:16; 9:10). The Abrahamic and Davidic covenants being promissory are fulfilled in Christ whose own covenant is eternal and finds its completion in heaven in the presence of God in accordance with his plan to save his people (cf. Heb. 2:9-13). It should also be noted that the covenants with Noah, Moses and Jesus are dispensational. Even though they overlap to some extent, they are not to be merged in such a way as to hide their distinctiveness and discontinuity. They are linked by faith (cf. Heb. 11).

There is one place in Scripture where all these five covenants are clearly implied: Romans 1:16-4:8. There we find the covenants with the Gentiles (Noah), the Jews (Moses) and Christians (Jesus) who constitute a third race (cf. e.g. 1 Cor. 10:32, etc.). In Romans 4:1-8 Paul refers to the covenants of promise with Abraham and David.

The word Adam (man) embraces both the individual and the race or community. This being so, it is hardly a surprise to find that the covenants with the race are miniaturized, embodied, telescoped, re-enacted or recapitulated within the individual man, supremely in Jesus, the Man or second Adam. This Paul makes plain in two places in particular: Galatians 4:1-7 and Romans 7-8. Elsewhere Paul says that Jesus summed up all mankind in himself (Eph. 1:10). In other words, just as the history of the race is covenantal so is that of the individual: once we become rational souls we all go through a Gentile, Jewish and Christian phase in the course of our lives (cf. John 1:9-13) even though Gentiles are never specifically under the law of Moses.  Jesus himself as the second Adam epitomized this progress when he recapitulated his forebears’ stay in Egypt as a slave (Mt. 2:15), became a son of the commandment as a circumcised Jew (Luke 2:40-52) and hence a servant (Lev. 25:39-46) and, having kept the law, pioneered life as a son, the Son, under the direction of the Spirit after his baptism. In covenantal terms we all experience spiritual childhood, adolescence and adulthood. At this point, the fact that Gentiles are never formally under the law like Jewish men if not women is relatively insignificant (cf. Gal. 3:23ff. and the suggestion of the KJV of the law as a ‘schoolmaster’).

Until he was eclipsed by Augustine of Hippo, Irenaeus the father of theology was perhaps most famous for his teaching on recapitulation. In effect he taught that ontology recapitulates phylogeny, Jesus being the prime example (Gal. 4:1-7, cf. Eph. 1:10). The idea is not exactly foreign to modern science and is implied by Genesis 1 where we are told that things are created and reproduced according to kind (cf. Mark 4:28).

Covenant theology then is of prime importance in understanding the teleological thrust of the Bible and the people, that is, all of us, to whom it relates. Since this is so, the Augustinian worldview which dominates the Western church and begins where the Bible ends with the  righteousness and perfection of man in his infancy is clearly false. Righteousness and holiness are inherent only in God himself and so far as man is concerned are attained only by keeping the law of which Adam like a baby even though he was physically adult was initially entirely ignorant (cf. Dt. 1:39, etc.). (Pro)creation is followed by development leading to perfection (maturity, completeness). One thing is clear: infant baptism, which is based on original sin and a fall from the maturity of supposed righteousness, has turned biblical teaching on its head. It has in effect reduced man to a flat uniformity devoid of development (evolution) and given rise to the idea of a fall from an initial ‘high estate’. This is ruled out of court by Jesus who became the Righteous One (Acts 3:14) or perfect(ed) man only by completing the work his Father gave him to do (John 17:4f.; Heb. 2:10, etc., cf. Phil. 3:12-14). Otherwise expressed, he had undergone normal human development by keeping (the) law (Luke 2:40-52) and having gained life (Lev. 18:5) reached maturity under the leading of the Spirit. Needless to say, believers follow his lead (Eph. 2:15; 4:12-16; Gal.3:28).

Even the wicked are not born evil (Dt. 1:39) but like us all they sin from their youth (Jer. 3:25, etc.). If they refuse to repent, they are ultimately perfected (achieve maturity) in their sin (James 1:15, cf. Gen. 15:16; Lev. 18:25-30; Rev. 20:11-15).

At the end both the good and the evil alike reap their respective rewards (Mt. 25:46).

See also my Covenant Theology,  Covenant Continuity and Discontinuity and Did God Make a Covenant with Creation? which examine the issue in more detail.

Question

If there are three dispensational covenants, why are there only two Testaments in the Bible? Early in my theological career I was somewhat puzzled by Professor John Murray’s dismissal in his commentary on Romans of the Gentile heathen and his apparent desire to lump Jew and Christian together as though they alone were saved or at least salvable. By contrast Paul in Romans 3 merges heathen and Jew as sinners together and separates both of them from redeemed Christians (Rom. 3:21-26). This surely points to the answer to my question. Both Gentile and Jew are natural or unregenerate by nature and hence sinners. To become Christians they must be born again through faith in Christ. See Galatians 4:21-31 and especially vv. 25 and 31.

But this prompts the question of how and why the Jews are differentiated from the Gentiles. The answer to this is that the Jews are the elect of God (Ex. 19:3-6; Dt. 7:6) and in contrast to the Gentiles have the law or the oracles of God (Rom. 3:2, cf. 9:4). So though distinguished at this point (Ex. 33:16; Lev. 20:24,26; Ps. 147:19f.), as sinners they are both in urgent need of salvation, arguably in light of Amos 3:2 the Jews even more so than the Gentiles who lacked the law. Here it is worth noting that Paul goes so far as to say that the present Jerusalem under law is in slavery like Hagar (Gal. 4:25).

Supplementary Note on C.J.H. Wright, The Mission of God, Nottingham, 2006.

In my view Wright makes a major mistake in allowing the possibility of an original covenant with creation and Adam (pp.326f.). This would surely suggest that creation (and its corollary the physical creature, 1 Cor. 15:50) is intended to be redeemed which Scripture clearly denies. He further maintains that though this world is cursed, it is also covenanted. But this is contradictory. The point of the temporary covenant with Noah was to forestall any future ‘cosmic’ curse before the end of the world (Gen. 8:21f.; Isa. 54:9f.) and the completion of the plan of salvation (cf. Luke 17:26-30). See further my A Brief Review of ‘The Mission of God’ by C.J.H.Wright.

Note

J. Stott, Authentic Christianity, pp. 334f. Stott rightly maintains that every man’s spiritual history becomes a microcosm of God’s dealings with the race.

The Biblical Worldview

It is generally agreed that everyone has a worldview or, as some would maintain, a “religion” even if it is never properly articulated. A worldview is the way we understand reality. According to Raeper and Smith it has been defined as “a set of presuppositions (or assumptions) which we hold (consciously or unconsciously) about the basic makeup of the world” (pp.278,337f.,340,351) (1* Cf. Byl who says “Our worldview consists of our most basic faith commitments, through which we interpret the world we experience and by which we live. Our worldview is the pair of spectacles through which we view the world and make sense of it”, p.14. Regrettably Byl’s own useful presentation of the Christian worldview is tarnished by Augustine, ch.10). As Christians we hold to a particular worldview, but when it clashes with others, the so-called scientific worldview, for example, the question arises as to whether it is “Christian” or biblical.

The biblical worldview is theistic, uncompromisingly theocentric (2* Cf. e.g. Dunn, Theology, pp.28-50). More specifically, God is the sovereign Creator and Sustainer of the universe. For believers there are in fact two worlds, the visible natural world of creation and the invisible supernatural world or heaven of the God who inhabits eternity (Isa. 57:15; 66:1). This cosmological dualism is reflected in us who derive physically from the earth but are also made in the image of God. We are thus anthropologically dualistic. (3* Cf. my Biblical Dualism)  We further believe that God alone knows his creation exhaustively but, while we his creatures do not, we nonetheless claim to be able to pursue meaning and truth. We believe that the Christian worldview is uniquely true and as such it makes the world intelligible and purposeful (4* Cf. M.Payne in Hoffecker, p.356). Furthermore, it is the Creator God of biblical revelation, the only God who is the Saviour and Redeemer (Ps. 96:5f.; Isa. 45:20-25; Jer. 10:10-16, etc.) of man who is appointed once to die and after death face judgement (Heb. 9:27).

In the West, so-called “Christianity”, or what might more accurately be termed “Churchianity”, has been built largely on the foundation laid by Augustine of Hippo, d. 430 AD. When he became a Christian against his pagan background, education and experience, Augustine developed a worldview dominated fundamentally by sin. Misunderstanding the word ‘good’ in Genesis 1, he believed that the world God created was originally perfect and Adam and Eve along with it. His contention regarding the latter was their original moral righteousness, holiness and even immortality. This, however, was clearly a major mistake. According to Scripture, man as both individual and race was created imperfect, that is, immature like a baby without knowledge of both (the) law and hence of good and evil (Gen. 2:16, cf. 3:5,22; Dt. 1:39; Isa. 7:15f., etc.). When with his physical and mental development the commandment (law) eventually made its impact on his mind, Adam was in a position to respond either positively or negatively to its requirement (Gen. 2:17). In the event, he responded negatively and set a pattern of sin which all his progeny who are made in his image (cf. Gen. 5:1-3) have not unnaturally followed (Rom. 3:23) under his influence (Rom. 5:12ff.). (5* A prime example of the latter is Paul who, having begun life innocent, followed first Eve’s then Adam’s lead when the commandment dawned on his mind, Rom. 7:9f. In other words, like all of us Paul became a sinner, Eph. 2:1-3; Tit. 3:3, not by the transmission or imputation of Adam’s sin as tradition has it but by breaking (the) law by which sin is established and defined, Rom. 7:8; James 2:9-11; 1 John 3:4; 5:17, etc. See further my The Pattern of Sin.) Nonetheless, man’s original challenge was to obey the commandment with a view to attaining to righteousness and eternal life by keeping the law in all its fullness (Gen. 2:17; Lev. 18:5; Rom. 7:10; 1 John 3:7, etc.) as Jesus, the second Adam, did (Luke 2:40ff.; Mt. 3:13-17, cf. 19:17). According to Augustine, however, our first parent Adam mysteriously “fell” from his putative perfection into sin and, as the divinely appointed lord of creation, dragged it down with him. Thus even today, despite Paul’s contention that creation is still ‘good’ (1 Cor. 10:26,31; 1 Tim. 4:3f., etc.) many constantly refer to creation as “fallen” and argue that it labours under an Adamic curse from which it needs redemption (e.g. C.Wright, p.395). (6* The word ‘fall’ is rightly queried by Dunn, pp.93f., cf. Romans 1-8, p.178, and Routledge, pp.154-156).

While Protestants differ from Roman Catholics in various ways, the Western church as a whole has largely adopted the Augustinian worldview. If for the Reformers and their Puritan successors the universal dominance of sin was manifest even in creation itself, how much more was it for some of their millenarian offspring (cf. Sizer, p.255). In the words of Ladd, “Premillennialism is the doctrine stating that after the Second Coming of Christ, he will reign for a thousand years over the earth before the final consummation of God’s redemptive purposes in the new heavens and the new earth of the Age to come. This is the natural reading of Revelation 20:1-6” (p.17).  Thus, superficially at least, all seems to be based on a very questionable interpretation of the book of Revelation. At bottom, sin is the cause of the corruption (decay) evident in the entire creation which consequently needs redemption. (7* For expansion of Ladd’s views which have in recent years come to exercise a profound influence on the Protestant worldview, see his The Gospel of the Kingdom, Jesus and the Kingdom, etc.)

Against the background of their Augustinian worldview, fundamentalists believe not only that the seven days of Genesis are literal but also that death did not appear on the earth until Adam “fell” and earned it as wages (Rom. 5:12; 6:23). (8* See my Death Before Genesis 3, A Double Helping.) Assuming the truth of all this, the idea of paradise lost and regained is rampant though it is more readily conceded nowadays that the paradise of Revelation is enhanced. (See, for example, the note on Wolters below.) The problem here is that Scripture contains a great deal of evidence suggesting that the visible material creation including man as flesh is temporal (Gen. 1:1, cf. 2 Cor. 4:18), provisional like the Promised Land which is a type of heaven (cf. Heb. 3,4) and corruptible by creation or nature (Heb. 1:10-12, cf. Rom. 8:18-25) and will, once it has served its purpose and produced its harvest, be destroyed and not redeemed (Ps. 90:2; 102:25-27; Isa. 54:10; Zeph. 1:18; 3:8; Mt. 24:35; Heb. 6:7f.; 12:27; 2 Pet. 3:7,10-12, etc.). (9* See e.g. my The Correspondence between Romans 8:12-25 and 2 Corinthians 4:7-5:10, The Destruction of the Material Creation, The Harvest of the Earth.) Once the harvest which comprises man made in the image of God has been garnered, the field, which is the world (Mt. 13:38), ceases to be of value and becomes redundant (Mt. 13:30; Heb. 6:7f. 2 Pet. 3:7,10-12, cf. Mt. 7:19; Luke 13:6-9, etc.).

So we are compelled to ask whether the traditional Augustinian worldview is correct. Is it a true reflection of what the Bible teaches or is it an imposition that leads to a major distortion with unacceptable ramifications?


Creation Temporal Not Eternal

First, the very first verse of the Bible teaches us that creation has a beginning and by implication an end. Genesis 8:22 confirms this. In other words, in contrast with its Creator who is eternal, immortal and incorruptible and has neither beginning nor end (Ps. 102:25-28; Isa. 40:28; 57:15; Rom. 1:23, cf. Heb. 7:3), it is temporal, corruptible and destructible by creation. Like all its products both plant and animal it grows old (Heb. 1:11, cf. Mt. 6:19f.; Luke 12:33). In light of this it is scarcely surprising that Paul tells us that the visible material is temporary (2 Cor. 4:18) and that our hope in view of the corruptibility of creation is an invisible one (Rom. 8:20,24f.). (See further my Faith and Invisibility – Seeing the Invisible.)


Perishable Food

Thus it is clear from Genesis 1 that the vegetation that stems from the ground as a result of the creation mandate (Gen. 1:11f.) is a source of food (cf. Gen. 2:9; 3:6) which implies death. Later in the Bible we learn that all flesh, which includes man who is also made from the earth, is (dependent on) grass, which is transient by nature (Isa. 40:6-8; James 1:10f.). The Psalmist is very conscious of the fact that though God feeds them, animals die (104:27-29; 147:9, cf. Job 38:39-41). Indeed, it can hardly escape notice that lions kill their prey by divine design (Ps. 104:21). Jesus himself stressed the fact that all who eat perishable food are themselves perishable (John 6:22ff.) like the creation from which they derive (Mt. 6:19f.; Luke 12:33). So the inference must be that all flesh, both man and animal, is subject to corruption (physical decay) apart from sin, though sin in its various forms may be an exacerbating factor. If this is so, it is more than questionable whether we can read Genesis 3:17-19 back into Romans 8:18-25. Yet this is constantly and apparently universally done without warrant.


Bread of Heaven

In fact, Jesus went further and insisted that those who were to live eternally needed to feed on heavenly food, that is, the word of God (Mt. 4:4). In John 4:10 and 6:51 he emphasized the necessity of drinking living water and feeding on living bread or bread from heaven. The implication of this is that the animal creation, which lacks the image of God and is limited by nature to earthly food, is excluded. Since as flesh it can do no other than sow to the flesh, it is from the flesh that it reaps inevitable decay (Gal. 6:7f., cf. Rom. 8:13). Men who act likewise do the same (Rom. 8:5-8; 1 Cor. 6:9f.; Gal. 5:19-21; Eph. 5:5; 2 Pet. 2; Jude).


Reproduction

That death and corruption are natural and not necessarily the wages of sin would appear to be implied by the fact that reproduction is built into creation from the start, that is, before sin made its appearance (Gen. 1:11f., etc.). Clearly, the different species (and man according to the flesh is one of them, cf. Gen. 2:7) can only be perpetuated by reproducing themselves (cf. Gen. 7:2f.,9). Reproduction, however suggests repetition, and repetition, as the author of Hebrews strongly stresses, implies futility. And futility is a prominent feature of creation which though exacerbated by sin exists irrespective of it (Eccl.; Rom. 8:20, cf. 1 Cor. 15:14,17). It scarcely needs adding that neither death nor the reproduction which counters it features in the eternal age to come (Luke 20:34-36). This being so, we are forced to deny that this present corruptible creation, including the flesh, is subject to redemption (1 Cor. 15:50).


Sacrifice

Another point can be made. In the OT, animals were amenable to service as sacrifices foreshadowing the one true and perfect sacrifice of Christ. Though physically without blemish (cf. Lev. 3:1), they were flesh and not spirit (Isa. 31:3) and consequently their sacrifice had no permanent moral value as the author of Hebrews strongly insists. The lesson we learn then is that the flesh as such is ultimately expendable because it is spiritually and morally useless (cf. John 6:63; Rom 7:18; 8:8).


The Death, Resurrection and Transformation of Jesus

This brings us to the sinless Jesus who as flesh was both mortal (he died) and corruptible (he got older) in contrast with his heavenly Father (cf. Rom. 1:23; 1 Tim. 1:17; 6:16, etc.). This being so, his flesh, though not liable to death since he had kept the law which promised life, was expendable too and he freely gave it in death as a sacrifice for our sin (Col. 1:22; 1 Pet. 3:18, etc.). Many traditionalists would doubtless respond to this by pointing out that he rose physically from the dead suggesting that his flesh, which had not succumbed as the wages of sin, was permanently saved. Some even draw the conclusion from this that the fruit of his resurrection was the redemption of creation, though 1 Corinthians 15:20-23 which refer to people clearly fail to suggest this. Obviously, this is a serious mistake. The fact is that there is no connection between the physical resurrection of Jesus and creation (10* Pace e.g. Harris, G to G, pp. 245ff., Raised Immortal, pp.165ff.). The NT makes the reason why Jesus rose physically from the grave unequivocally clear: he died not on account of his own sin but of ours. Having personally kept the law and, in contrast with the first Adam, gained life (Gen. 2:16f.; Lev. 18:5), he did not earn death as the wages of sin (Rom. 6:23). Rather, his life was freely laid down as a sacrifice for his people whose own life was forfeit (cf. John 10). And since death had no hold over him personally, he rose again (Acts 2:22-24) notably without experiencing corruption (Acts 2:27-31; 13:34-37).

But another point must be made. If Jesus died and rose on our behalf, his death and resurrection were not essential to his personal earthly life. To express the issue alternatively, had he not died for us, he would have been glorified by transformation ascension apart from resurrection altogether as Adam would have been if he had not sinned. This being so, we are forced to conclude that there was no connection between Jesus’ resurrection and the redemption of creation.

The truth is that as a product of the earth and a son of Adam through his mother (Luke 3:38), Jesus was naturally temporal, mortal and corruptible. (11* Jesus was incarnate only for a little while, Heb. 2:7,9, and since he inevitably got older, Luke 2:40ff.; 3:23; John 8:57, he was subject to decay, 2 Cor. 4:16; Heb. 8:13.) In light of this, the fact that he did not undergo corruption after his resurrection, which receives significant emphasis by both Peter (Acts 2) and Paul (Acts 13), can only mean that he was still corruptible. He was in his own words still flesh and bones (Luke 24:39, cf. John 20:19-25, etc.). Since, however, flesh and blood cannot by nature inherit the kingdom of God (1 Cor. 15:50, cf. John 3:1-8), like all his believing brethren who do not die at the end of the age he had to be changed at his ascension to avoid inevitable corruption on the one hand (John 20:17; 1 Cor. 15:51ff., cf. Zech. 14:12,15,18) and to inherit the eternal throne of David, who saw corruption (Acts 2:29), on the other (Luke 1:32f.; Acts 13:34). (12* See further my When Was Jesus Transformed?)


The Need for Spiritual Regeneration

It is clearly on this account that Jesus taught that those who are born of the flesh, which is by nature liable to decay (corruption), need a second or spiritual birth from above (John 3:1-8). They need to be born of God who is spirit in order to enter his heavenly presence as his spiritual children (John 1:12f., cf. 1 Pet. 1:3f.). If flesh gives birth to flesh and Spirit gives birth to spirit (John 3:6), this is absolutely necessary. It is clearly a question of nature and has nothing to do with sin as the traditional Augustinian interpretation would have it. Morally speaking, the flesh as created is neither good nor bad. It is in fact amoral as in all animals. It is only ‘good’ to the extent that it is useful or suited to a purpose (Gen. 1; 1 Tim. 4:4). (13* The reader should note that I am not denying that the new birth has an impact on sin. Paul notes the connection in Titus 3:3-7, for example, where regeneration (cf. Eph. 2:5) relates to sanctification. Cf. 1 John 3:9, etc.)


Flesh and Spirit

In the Bible flesh and spirit/Spirit are antithetical (Rom. 7:14, cf. Isa. 31:3) and properly at war with each other as in the case of Jesus who successfully resisted all the temptations of the flesh (Mt. 4:1-11; Gal. 5:16f.; Heb. 4:15; James 4:1ff.; 1 Pet. 2:11, cf. Jer. 17:5;.). As part of the material creation the flesh is intended to be under the dominion of man’s spirit (cf. James 3:2f.) just as creation as a whole is ultimately under the sovereignty of God. During the tenure of man the earth is in certain respects meant to be under his lordship or stewardship. Thus it follows that the mind that is set on the flesh is hostile to God (Rom. 8:7). But man in his weakness has always given way to his fleshly desires even though he is specifically commanded not to (Gen. 2:16f.; 3:1-6; 4:7). Only Jesus, though flesh himself, overcame the temptations of the flesh and conquered (Mt. 4:1ff.; Heb. 4:15, cf. Rom. 8:3).


The World

But he did more. In conformity with man’s original challenge to Adam (Gen. 1:26,28), he also overcame the world (John 16:33, cf. 17:4f.; Heb. 2:9; Rev. 5:5,12). (14* I am assuming here that the ‘world’ is comprehensive and means not simply the world of sinful men but also the world as a whole, cf. 1 Cor. 7:31; 1 John 2:15-17.) On the other hand, in overcoming or exercising proper dominion over the physical creation Jesus clearly did not change its very constitution, that is, its temporal, provisional and corruptible nature. If it had gained these characteristics as a consequence of the curse stemming from the sin of Adam as traditionalists maintain, he would have had to do precisely this. He would simply have reversed it, but this Scripture noticeably denies (cf. Heb. 2:8; 1 Cor. 15:25.) Since he aspired to return to his heavenly throne with his believing fellows in tow (cf. John 6:38-40; Heb. 2:10; 1 Pet. 3:18), Jesus, like his Father the heavenly warrior, made it his footstool (Isa. 66:1; Mt. 5:34f.) to be finally destroyed like Joshua’s enemies (Jos. 10:16-28; Ps.110:1; 2 Pet. 3:7,10-12). His success thus paved the way for his sinful brethren to follow in his steps (Heb. 2:9f.; Rev. 3:21) and thus escape corruption (decay). (15* See further my Escape.) And even they as believers in union with Christ while still on earth are reminded that they have crucified both the flesh (Rom. 6:6; Gal. 5:24) and the world (Gal. 6:14) which clearly includes creation (Col. 3:1-6). Thus to give way to the blandishments of both the flesh and the world is to act contrary to their new nature in Christ (cf. Rom. 6:1-7; 12:1-2) which has a heavenly orientation (cf. Mt. 6:19f. etc.).


The Devil

In contrast with Adam and all the rest of his progeny, Jesus also defeated the devil (John 14:30, etc.). Despite Satan’s temptations, which included the offer of an earthly kingdom, Jesus overcame (Mt. 4:1-11, cf. Luke 9:25; John 18:36). He not only kept the law and inherited life and/or the kingdom of God/heaven but, having died on behalf of his people and risen again, he finally ascended into heaven as their pioneer. In view of universal failure apart from him, it was vital that he did so for salvation had to be gained by man in accordance with the original promise (Gen. 2:17; Heb. 2). Like our first forebears, the rest of us all in our turn give way to fleshly temptation, to the pressures of the world and the machinations of the devil (Rom. 5:12). As a consequence, like them we too are banished from access to the Father (cf. Gen. 3:23f.) except insofar as we are found in Christ who is our Elder Brother (John 14:6; Heb. 2:10-13, etc.).


The Big Picture

So what then in essence is the biblical worldview or big picture? First, the material creation exists solely by the will of God (Gen. 1:1; Rev. 4:11). Next, though ‘good’, that is, useful or serving a purpose, it is inherently temporal, intrinsically transient and in fundamental contrast with its Creator who alone is immortal (1 Tim. 6:16) and incorruptible (1 Tim. 1:17). It moves from a beginning to an inevitable end irrespective of sin. As the author of Hebrews states, it grows old (Heb. 1:10-12). As products of creation all created or visible things are temporary (2 Cor. 4:18, cf. Luke 12:33; 1 Cor. 9:25; 1 Pet. 1:18; 3:4, etc.) and are in contrast with the invisible God himself (Rom. 1:20). Since they are all subject to decay (corruption), they are slated for ultimate destruction (Heb. 12:27; 2 Pet. 3:7,10-12). Deriving as he does from a corruptible creation, man as flesh is also visible and subject to time. He grows old, and according to Genesis 6:3 his earthly life is limited to about 120 years. Later this age is scaled down to three score years and ten. Though as a law-breaker man earns his death (Rom. 5:12; 6:23; 1 Cor. 15:56), nonetheless contrary to church tradition death as such is intrinsically natural as is implied in Genesis 1. For even the sinless Jesus who as flesh was born of woman got older and was hence corruptible. Had he remained on the earth he would eventually have faded away and died (2 Cor. 4:16; Heb. 8:13). While he died for us in the flesh he inherited from Adam (Luke 3:38; 1 Cor. 15:22), nonetheless after his physical resurrection he was necessarily transformed and glorified at his ascension (John 20:17; 1 Cor. 15:51ff.). (16* The widespread and longstanding (it goes back at least to Origen) idea that he was transformed at his resurrection is a denial of Paul’s explicit assertion in 1 Cor. 15:50. What is more, Scripture stresses that he did not see corruption. In light of this he must have remained corruptible flesh until he experienced transformation at his ascension. See further my When Was Jesus Transformed?)


Why Creation?

Stephen Hawking the famous British scientist has suggested that the biggest question facing man is why there is anything at all and admits that science cannot give an answer. So what does the Bible say? It tells us that creation’s prime purpose is the manifestation of the glory of God (Ps. 19; Rom. 1:20). However, since it was meant to be inhabited (Gen. 1; Isa. 45:18) it also reveals the riches of his grace to man made in the divine image. In other words, its purpose was and is ultimately the glory of God displayed supremely in the salvation and adoption of man (Rom. 8:12-17; Eph. 1:3-14, etc.). Isaiah 45 in particular points in this direction (Isa. 45:22-25, cf. Rom. 8:12-17; Eph. 1:3-7; Phil. 2:5-11; Col. 1:15-20). In the short term, however, man as God’s image is called on to exercise dominion over creation and by implication make the entire earth God’s sanctuary like Eden (18* cf. Isa. 51:3.  On this, see e.g. Beale and Alexander. Regrettably both of these writers are somewhat equivocal in their understanding of the New Jerusalem. Misled by OT materialism and its limited revelation of heaven, e.g. Isa. 65:17-19; 66:22, they fail to recognize that it is spiritual, eternal and hence already exists, cf. Gal. 4:26; Heb. 12:22, like the world/age to come as such, Luke 20:34-36; Heb. 9:11f.,24, etc. See further my Will Creation Be Redeemed?) In Eden, the womb of mankind, God as his Creator walked with Adam. Only sporadically did he do so in the rest of the OT though that was always the intention (cf. 2 Cor. 6:16; Rev. 21:3). So on the physical level creation nurtures man and beast alike; on the spiritual level it is a place of probation and testing to determine what is in man (cf. Ex. 16:4; Dt. 8:2,16; James 1:12, etc.) in preparation for the grand finale or the Day of the Lord which involves eternal life for all believers in the presence of God (Rev. 7:9). Thus at the end we shall all be judged on the basis of our works, thoughts and intentions of our hearts (Rom. 2:6-11; 1 Cor. 4:5; Heb. 9:27) and allotted our final inheritance (cf. 2 Tim. 4:8,18) as the Israelites were at the end of their pilgrimage from Egypt.


Man’s Failure

In himself man is of course a failure. He comes a cropper at the first hurdle. Adam fails in his first test, and all his progeny who are made in his image (Gen. 5:1-3) repeat or rather recapitulate his sin, follow in his tread (Rom. 5:12; 6:23; 7:9f.) and transgress in their youth (Jer. 3:25, etc.) They disobey the ‘no’ of their parents or guardians who teach them the law (Dt. 4:9, etc.). Having failed to keep the commandment that promises eternal life (Gen. 2:16f.; Lev. 18:5; Dt. 30:15-20, etc.), they fail to exercise proper dominion, and the earth which they are meant to till and tend frequently fails to respond as it should (cf. e.g. Prov. 24:30ff.). So bad is the situation in man’s infancy that the uncovenanted creation is threatened with immediate annihilation (Gen. 6:11-13, cf. Sodom and Gomorrah and Heb. 6:7f.).


The Covenant with Noah

In the event, however, though creation suffers the curse of the flood as a consequence of general sinfulness,  God in his grace makes a temporary covenant with Noah (Gen. 8:22) in order to undergird and guarantee the completion of the plan of human salvation (cf. Jer. 31:35-37; 33:19-21; Isa. 54:9). When the mountains and the hills are eventually removed (Isa. 54:10, cf. 2 Pet. 3:7,10-12; Heb. 12:27), God’s steadfast love and covenant of peace instead of being removed will remain forever. This is the consistent message of the Bible as references like the following make clear: Psalm 102:25-28; 103:14-18; Isaiah 40:6-8; 45:17; 51:6,8; Mt. 24:35, etc. (18* See further my Did God Make a Covenant With Creation?)

The implication of this is that temporal creation will give way to the eternal heaven, the kingdom of God or the new heavens and new earth where righteousness already dwells (Jer. 50:7 ESV; Mt. 5:6,10,20; 6:10,33; 2 Pet. 3:13, cf. Rev. 21:1 commenting on which Morris rightly says that the John is not looking for a new edition of the same thing!). See further below.


The Mosaic Covenant

While the covenant with Abraham like that with David promises future blessing to all who believe, the Mosaic covenant under the terms of which the children of Abraham become a holy nation and a royal priesthood serves as a temporary guardian of the chosen people and a means of educating them in preparation for the coming of Christ. Like the covenant with Noah it is temporary and provisional until salvation comes (Gal. 3:23-29).  It is limited in that it relates to the flesh and cannot deal with the conscience (Mt. 5:18; Rom. 7:1; Heb. 7:16; 9:8-10), and, since it requires works beyond the capacity of ordinary men to accomplish, it cannot bring salvation (Gal. 3:21). Paul stresses its provisional and temporary nature as a covenant and hence its ineffectiveness (2 Cor. 3). But whereas Paul tends to underline man’s inability to keep the law that promises life, the author of Hebrews, who stresses the futility associated with repetition, takes a slightly different tack and emphasizes its intrinsic inadequacy (7:18f.; 8:7). The mere fact that it requires replacement by another covenant demonstrates for him its ultimate ineffectiveness even apart from sin. (19* See further my Covenant Continuity and Discontinuity.) In other words, it reflects the natural defectiveness of creation and the flesh that derives from it (cf. 1 Cor. 15:45-49). This being the case, only Christ can bring salvation which involves escape from both physical and moral corruption to eternal life and glory (20* See my Escape.)


The Eternal Covenant and the Glorification of Man

Redemption (rescue/escape) from Egypt was central to the old covenant people. The problem was, however, that fleshly redemption and the subsequent acquisition of the sanctuary of the Promised Land were by nature merely temporary (Heb. 3,4). Furthermore, even in Jerusalem and its temple sin remained a problem underlined by the nature of the worship or cultus itself. What were clearly needed were an eternal redemption (Heb. 9:12) and an eternal inheritance (Heb. 9:15), including a permanent temple/city/country (Heb. 11:8-16; 13:14) where righteousness dwells (2 Pet. 3:13). This was provided by the new or eternal covenant historically inaugurated by Christ (Heb. 13:20). It is he who as man paved the way into the presence of God in heaven which, after all, was the goal from the start (Heb. 2:10, cf. John 6:38-40; Eph. 1:20f.). The high calling of man made in the divine image was his spiritual perfection (Phil. 3:12-14, cf. Heb. 3:1) as the spiritual child of God (John 1:12f.; Rom. 8:14-17; Gal. 4:4-7; Eph. 1:4-7; 1 John 2:29-3:3) with a resurrected or redeemed spiritual body suited to his glorious heavenly environment (Rom. 8:23; 1 Cor. 15:42-49; 2 Cor. 5:1; Phil. 3:21).

So whereas under the old covenant with its earthly orientation the God of heaven always came down to man finally in the incarnation (John 1:14), (21* Cf. Gen. 11:5; Ex. 3:8; 19:20; Dt. 1:30f.; 1 K. 8, etc., though note Enoch and Elijah who were like straws in the wind presaging Christ’s ascension.) under the heavenly new covenant man ascends to God to the new Jerusalem or the celestial city (1 Cor. 15:51ff.). Corresponding with this, while restoration is a basic theme in the OT (e.g. Jer. 30:18), change and replacement are characteristic of the NT (1 Cor. 15:51ff.; 2 Cor. 5:1-10). (22* Contrast Wolters, who like C.Wright, e.g. p.395, sets out what he calls the reformational worldview equating salvation with restoration, pp.69ff. Apart from ignoring a whole dimension of biblical evidence, he clearly lacks an adequate covenant theology and appreciation of the plan of salvation.)


Ultimate Presentation

In light of this, it is little wonder that ultimate presentation is stressed (1 Cor. 11:2; 15:24; Eph. 1:4; Jude 24, etc.). Jesus himself tells his disciples that he will prepare a place for them in his Father’s house (John 14:2f., cf. Phil. 3:20) in the eternal kingdom of God (John 3:5f., cf. 2 Pet. 1:11), in the new heavens and earth where righteousness dwells (2 Pet. 3:13). Since it is impossible for flesh, or the corruptible in general, to inherit the kingdom of God (1 Cor. 15:50; John 3:1-10), it ought to go almost without saying that just as he himself had to shed his corruptible flesh at his ascension, so they will have to do the same (1 Cor. 15:42-55; Phil. 3:21). If they have died and experienced corruption, their bodies like David’s will require redemption (Rom. 8:23) at the general resurrection (cf. Acts 2:27-35 and 13:34-37). If they have not died, they will have to undergo transformation like Jesus at their ascension. This is the fruit of the Christ’s own resurrection which demonstrated his victory over the world, the flesh and the devil (1 Cor. 15:20-23). Ultimately, according to Paul even Christ himself is subjected to God who will be all in all (1 Cor. 15:24-28). When this occurs restoration to universal fellowship and harmony will be achieved (Acts 3:21; 1 Cor. 15:24-28; Eph. 1:10; Phil. 2:9-11; 3:21; Col. 1:20).

If what has been briefly set out above is a true depiction of what the Bible teaches, then the traditional Augustinian idea that creation is corruptible on account of sin is plainly false. Creation and creature alike were subjected to decay in the purpose of God so that man might not only seek him and find him (Acts 17:26f.) but also have an invisible hope (Rom. 8:20,24f.; 2 Cor. 4:16-18). Since God is spirit his spiritual children must not only worship him in spirit and in truth (John 4:24) but also partake of his spiritual nature (2 Pet. 1:4; 1 Pet. 1:3f.,23; 4:6; 1 John 3:9, etc.). As intimated above, God intended man to be his spiritual child from the start (Gen. 2:17). However, to prevent human boasting (1 Cor. 1:29, Eph. 2:9) his plan was for all men to come short of his glory by failing to keep the law so that he himself might become their Saviour (Rom. 3:19f.,23; 11:32; Gal. 3:22). As we have already seen, this is taught in the OT, especially in Isaiah 45:22-25, for example. The NT clarifies this by teaching that this salvation is achieved by Jesus before whom every knee will eventually bend and every tongue confess that Christ is Lord to the glory of God the Father (Phil. 2:9-11).


A Manufactured Creation

There is a final point to make. The Bible clearly teaches that what is ‘made by hand’ (Gk cheiropoietos), like idols (e.g. Isa. 2:8; Acts 19:26), is inherently defective even apart from sin. (23* See my Manufactured or Not So.) So since God himself made the temporal creation (Gen. 1:1) including man ‘by hand’ (Ps. 102:25-27; 119:73; Isa. 45:12; 48:13, etc.) and forbade its worship (Dt. 4:15-19), it must be regarded as inherently defective (not evil, though note Gal. 1:4), that is, naturally temporal and subject to decay (cf. Rom. 8:18-25; Heb. 1:10-12). (24* The word ‘good’ = useful in Genesis 1 was seriously misunderstood by Augustine. Cf. 1 Tim. 4:4.). Just as the temporary ‘hand-made’ material creation has no guarantee apart from the temporary covenant made with Noah (Gen. 8:22, cf. Isa. 54:10), so the flesh has no guarantee apart from the temporal and provisional ‘hand-written’ covenant made with Moses which relates to it (Rom. 7:1, cf. Mt. 5:18; Heb. 9:8-10, etc.). (It might be added here by way of clarification that those who are under law are still unregenerate. The new birth, which is never more than a promise under the old covenant, comes only through faith specifically in Christ, John 3:16; 1 John 5:11f., who alone achieved the righteousness which was its condition, Gen. 2:17; Lev. 18:5, cf. Gal. 3:2,5, etc.) What the ‘manufactured’ creation points to, like the ‘manufactured’ temple (Mark 14:58), is heaven itself which is “not made by hand” (Heb. 9:11,24) and therefore remains forever unshakable (Heb. 12:27) like God himself (Heb. 1:12b; Rev. 4:10f., cf. 2 Chr. 32:19).

So, to sum up, it may be said that the Biblical worldview presents the ‘good’ creation as a temporary instrument (Ps. 102:25-27, etc.) ideally suited to serve the eternal purpose of God which is the manifestation of his glory and wisdom in human salvation (cf. Eph. 3:11f.). Thus man who alone is created in the divine image moves from ground to glory, or as David Seccombe has it from dust to destiny, to become the child of God through faith (John 1:12f., Rom. 8:12-17; 1 John 3:1-3, cf. Rom. 1:16f.). In no other conceivable way could God’s glory be more wonderfully displayed than in the death of Christ as Revelation 4:9-11 and 5:11-14 indicate (cf. Rom. 11:33-36; 16:25-27; 1 Cor. 8:6; Heb. 2:10-13; 13:20f.).


Final Word

I began this brief essay with a reference to worldviews including that of modern science. On the assumption that what has been written above is a true reflection of biblical teaching, it would appear that the difference in outlook even antipathy between so-called Christianity and science, naturalism apart, stems primarily from the creation/fall/redemption schema of Augustine. The Bible, especially its covenant theology, far from presenting the reader with a flat uniformity from the beginning followed by a fall from alleged perfection in Adam and redemption restoration in Christ points to divinely dictated development or evolution (cf. the idea now almost universal of the corresponding progress of revelation). In other words, even Jesus himself the antitype or true paradigm of mankind having begun his earthly life in the flesh in innocent immaturity (cf. Dt. 1:39; Isa. 7:15f., etc.) had to be perfected both physically and spiritually (Luke 2:52; Heb. 2:10; 5:9; 7:28) as he recapitulated the history of the race (Adam) in the flesh and pioneered or ‘precapitulated’ the regenerate life after his baptism as he was led by the Spirit (cf. Mt. 2:15; Eph. 1:10, etc.). (25* Before his eclipse by Augustine, Irenaeus, the father of theology, had taught Jesus’ recapitulation of the race or by implication that ontogeny recapitulates phylogeny. Apart from this the world (of man) could not be saved, cf. 1 John 2:2 and the notion expressed by Gregory of Nazianzus that what is not assumed cannot be healed, cf. Heb. 2. To the extent that he was a product of the material creation and was physically creation in miniature Jesus also recapitulated or followed the pattern of creation. He too had a physical beginning and an end.) So, what Christians should be opposed to is not evolution as such which implies physical maturation to perfection on both the individual and community levels but naturalism. Intrinsic to the development of the plan of salvation for man made in the image of God is diminished responsibility highlighted by covenant theology which applies as much to the individual as to the race (cf. Gal. 4:1-7; Rom. 7-8). Thus men and women and boys and girls as rational souls from every tribe and tongue and nation will stand before the throne of God and the Lamb and give praise (Rev. 7:9f.). That is why faith which is relative comes first in the order of salvation (pace Augustinians). For the immature and even the ungodly like Abraham can exercise faith of a limited kind as they are inspired by the Spirit (cf. Rom. 4:5; Eph. 2:8; Heb. 11). But if regeneration comes first, then faith, repentance and righteousness are superfluous on the one hand and mechanical election is central on the other as in Islam. (26* See my The Order of Salvation, The Order of Salvation in Romans, Cart-Before-the-Horse Theology, etc.)  This inevitably means that the number of the saved is severely curtailed and, according to Augustine, the unbaptised heathen who are damned en masse  constitute a massa damnata or massa perditionis since they are outside the church (extra ecclesiam non salus).

So, to sum up, the Bible is about the ascent of man from ground to glory, from earth to heaven, from flesh to spirit (1 Cor. 15:46), from death to life, from corruptibility to incorruptibility, from creature to new creature/creation (Gal. 6:15, cf. 5:6; 1 Cor. 7:19). (27* See further my The Ascent of Man.) Jesus, who epitomized the race as the perfect(ed) man (cf. Eph. 1:10; 2:15; 4:13), became, as Irenaeus expressed it, what we are so that we might become what he is  and thus share his glory as the children of God (cf. John 6:38-40; Rom. 5:2; 8:29; 1 Pet. 1:2; Eph. 1:5,11; Phil. 3:21; Heb. 2:10-13). Since God loved the world (John 3:16), we can be sure that the number of the saved will outweigh the number of the damned – a view that even Calvin, Augustinian though he was, held on the basis of Romans 5:12-21.

Additional Note: An Inherent Contradiction

Even restorationists writing on Hebrews recognize that the ministry of the Levitical priests related to a copy and shadow of the heavenly sanctuary not to the eternal reality itself. P.E.Hughes, for example, in comment on Hebrews 8:5 argues that the antitype or  heavenly original was also the archetype. He thus correctly perceives that the reality both precedes and follows the copy (cf. John 17:5,24). In other words, the shadow cast by the eternal original also foreshadowed its future fulfillment But on the assumption that all earthly things not merely the tabernacle/temple are but temporary shadows of the real world, to posit the restoration of the material creation is to posit the restoration of the shadow or copy which is by nature impermanent and soon to be replaced by the permanent. This is clearly contradictory (cf. 1 Cor. 15:50; 2 Cor. 4:18).  It must be concluded then that Hughes’ argument regarding the destructible manufactured tabernacle/temple (cf. Heb. 9:11,24) undermines his claim that the equally hand-made creation (Heb. 1:10) can be restored, regenerated or redeemed. The inconsistency in his thinking is patent. Since it does not arise from the text (of Hebrews in particular), it clearly stems from his false Augustinian worldview in which sin ruined an originally perfect creation.

In further support and clarification of this conclusion we have only to consider Jesus himself. According to Paul in Romans 5:14 Adam was a type of the one who was to come and hence not the reality (cf. Col. 2:17). So when Jesus temporarily entered this created world as the incarnate second Adam, a son of the first (Luke 3:38), he himself was but a shadow or copy of what he was to be. (It is surely significant that the NT contains no description of the physical Jesus at all.) Thus, he was incarnate only for a little while (Heb. 2:7,9). But since he met the condition of life in the flesh (Rom. 8:3) and eventually attained to heavenly glory (cf. Acts 1:9f.; 3:13; John 7:39; Phil. 3:21; 1 Tim. 3:16, etc.), he became a life-giving spirit (1 Cor. 15:45, cf. John 5:21,26; 6:33,50; 11:25). In his case, however, the glory that he received was that which he had with the Father before the foundation of the world (John 17:5) that is, in heaven itself. As the real or true he had descended so that he might ascend to where he was before (John 3:13; Eph. 4:9f. and note especially John 6:62f.) with his people in tow (Heb. 2:10; 1 Pet. 3:18). So again we must say in light of this that to posit the restoration (regeneration, redemption, etc.) of the impermanent shakable creation including the flesh from which Jesus had led the escape is manifestly absurd. It is contrary to the essence of the biblical worldview in which those who believe in Christ have eternal life (John 3:16) in the presence of their Saviour (John 17:24) with whom they will dwell forever (John 12:26; 1 Thes. 4:17).

Note on Wolters’ “Creation Regained”

I had virtually completed the above when Wolters’work came to hand. Like Gaffin’s in “The Forgotten Christ”, ed. S.Clark  (on which see my Did Jesus Rise Physically from the Dead?), it is such a strong statement of the Reformed worldview that it requires brief comment.

While there is much that is valuable in Wolters’ stance especially with regard to the living of the Christian life with which he deals mainly in the second part of the book, his emphasis on redemption as the “restoration of an original good creation” (p.12, cf. pp.69ff.) which he equates with physical re-creation is open to question. It smacks of  old covenant thinking like that of Nicodemus (John 3:4)

First, Wolters stresses the importance of Scripture (p.1) (though later he omits a great deal of scriptural teaching clearly opposing his thesis). He then defines worldview as “the comprehensive framework of one’s basic beliefs about things” (p.2),

Next, following the creation/fall/redemption schema of Augustine Wolters fails to differentiate between the physical creation and man made in the spiritual image of God. In other words, like many others he cannot tolerate the notion of dualism (e.g. pp.12,35) which is usually dismissed as Greek dualism and/or Gnosticism (pp.49,61,65) though this is more than debatable (see my Biblical Dualism). In true Augustinian fashion he stresses the “goodness” (= perfection) of the entire creation (pp.48ff.) and assumes that it was wholly corrupted by the sin of Adam. This in itself begs a huge question. He comments that God does not make junk (p.48) and so draws the conclusion that God does not destroy junk (p.49). This is said despite the fact that in Scripture the work of God’s hands (p.70) stands in sharp contrast with what is “not made by hand” (acheiropoietos on which see my Manufactured or Not So.) Thus 2 Peter 3:10 is made to refer not to annihilation but to purification (pp.47f., cf. my The Destruction of the Material Creation.) Nowhere does Wolters seem to recognize the natural limitations of both temporal creation (cf. e.g. Heb. 1:10-12) and the temporal law that relates to it (Mt. 5:18; Rom. 7:1; Heb. 7:16; 9:8-10, etc., contrast Mt. 24:35). Predictably his dubious handling of Romans 8:18-25 (pp.56f.) begs fundamental questions (see my Romans 8 Revisited). For him subjection to frustration, vanity, futility and corruption all stem from the sin of Adam (p.56) even though most commentators, even Reformed ones (e.g. Murray, p.303, Moo, p.516), acknowledge that God himself is the author of the subjection in question. In other words, the notion of corruptibility by creation about which the Bible has a good deal to say (Gen. 1; Mt. 6:19f.; Luke 12:33; 13:4, etc.) apparently fails to cross his mind. Rather he repeatedly emphasizes that sin is the sole basis of all our earthly problems. So just as Adam’s “fall” affected the whole creation so the redemption wrought by Christ will redeem it (pp.120f., cf. 56f.).

It is somewhat odd, however, that Wolters has a better appreciation than most of the development or evolution of creation (pp.41ff.) and, while implicitly rejecting literal 24-hour days in Genesis 1, he opts for restoration rather than repristination (e.g. pp.77f.).

I humbly suggest that with a better understanding of the plan of salvation, of covenant theology and recognition that the Bible is pervasively dualistic not least with regard to  flesh and spirit (cf. pp. 82f. where the former is wrongly ethicized),  Wolters would come to different conclusions.  The biblical worldview is a good deal more complicated than he allows and the inadequacies of earthly life cannot simply be attributed to the “fall”. (See further my The Corruptibility of Creation, Concerning Futility,  etc.).

____________________________________________________

References:

T.D.Alexander, From Eden to the New Jerusalem, Nottingham, 2008.

G.K.Beale, The Temple and the Church’s Mission, Leicester/Downers Grove, 2004.

John Byl, The Divine Challenge, Edinburgh/Carlisle, 2004.

S.Clark ed., The Forgotten Christ, Nottingham, 2007.

J.D.G.Dunn, The Theology of Paul the Apostle, London/NewYork, 1998.

Romans 1-8, Dallas, 1988.

W.A.Hoffecker, Revolutions in Worldview, Phillipsburg, 2007.

G.E.Ladd in The Meaning of the Millennium, ed. R.G.Clouse, Downers Grove, 1977.

D.J.Moo, The Epistle to the Romans, Grand Rapids, 1996.

Leon Morris, Revelation, London, 1969.

J.Murray, The Epistle to the Romans, London, 1967.

W.Raeper and L.Smith, A Brief Guide to Ideas, Oxford, 1991.

R.Routledge, Old Testament Theology, Nottingham, 2008.

S.Sizer, Christian Zionism, Leicester, 2004.

A.Wolters, Creation Regained, Grand Rapids/Cambridge, 2nd ed. 2005.

C.J.H.Wright, The Mission of God, Nottingham, 2006.

Death Before Genesis 3

It is often claimed that since death is the wages of sin (Rom. 6:23), there was no death in the created world until Adam sinned (cf. Rom. 5:12). It is also contended that since he was the divinely appointed lord of creation, all creation was affected by his action and as a consequence it now languishes under a universal curse. While it is freely acknowledged that animals lacking rational understanding do not sin, they die nonetheless on account of the curse stemming from Adam. So the question we are forced to ask is whether or not the evidence supports this traditional scenario? I would argue that it does not.


The Beginning of Creation

To start with, the very first verse of the Bible tells us that creation had a beginning. The implication of this is that it will also have an end (Ps. 102: 25-27; Mt. 24:35; Heb. 1:10-12, etc.). By contrast the Creator himself, being eternal, has neither beginning nor end (cf. Heb. 7:3) but inhabits eternity (Isa. 57:15; 66:1) and lives forever and ever (Rev. 5:13). In light of this we may conclude on the one hand that man who emanates physically from the ground (Gen. 2:7) is both mortal and corruptible (cf. Ps. 103:14), and on the other, that since he is made in the image of God, he has hope of eternal life, in fact of an eternal weight of glory in the age to come (2 Cor. 4:17). To cut the story short, in the words of Paul Christ our Saviour is the hope of glory (Col. 1:27).


Made By Hand

Second, creation is manufactured or “made by hand” (Ps. 102:25; Isa. 45:12). This pejorative expression which has an old covenant connotation is often erroneously taken to mean “made by human hands” or man-made (cf. 2 Cor. 5:1; Heb. 9:11,24 NIV), but the fact that creation, which is the work of God, is nonetheless “made by hand” (Isa. 45:12; 48:13; Heb. 1:10, etc.) rules this out of court. In the NT what is “not made by hand” (acheiropoietos) is eternal or perfect like God himself (Mark 14:58; 2 Cor. 5:1; Col. 2:11, etc.). (1* See further my Manufactured Or Not So.) What this implies is that all created or visible material things are perishable by divine design (1 Cor. 15:50; Rom. 8:24f.; 2 Cor. 4:18; 1 Pet. 1:18b) and will, once their purpose has been achieved, eventually pass away (Ps. 102:26), a point that is stressed in the NT (e.g. Mt. 24:35; Heb. 12:27; 1 John 2:17). In other words, the material creation which is the footstool of God will ultimately be destroyed like Joshua’s enemies (Jos. 10:16-27), disappear (2 Pet. 3:7,10-12; Rev. 6:14; 16:20; 20:11, cf. Heb. 8:13) and give way to the new (for us), unshakable world or the eternal heaven which is the throne of God (Rev. 21:1).

It needs to be added here that Adam was clearly “made by hand” (Gen. 2:7, cf. Job 10:8f.; Ps. 119:73; Rom. 1:23). As noted above, this old covenant expression, which contrasts with the new covenant “not made by hand”, is always pejorative in Scripture. Since this is so, the Augustinian idea that Adam was created immortal, perfect, etc., and yet “fell” into sin is manifestly false, absurd and implicitly blasphemous since it calls God himself into question. Paul supports this inference when he tells us that it was Jesus the second Adam in contrast with the first who first brought life and incorruption to light (2 Tim. 1:10). This fails to make sense unless we conclude that prior to his victory, death and corruption were part of the natural order from the beginning. In other words, Adam was created both mortal and corruptible like the animal world in general (Rom. 1:23) but unlike Jesus, the second Adam, failed to gain eternal life by not sinning (Gen. 2:16f.; Lev. 18:5; Rom. 10:5, etc.).


Green Plants

Third, Genesis 1 clearly teaches that God intended the earth’s vegetation to be used for food (vv. 29f.; Ps. 104:14; 147:8f.). In light of this it is hardly surprising that grass is a symbol of transience and death throughout Scripture (James 1:10f.; 1 Pet. 1:23-25). So when Isaiah says that men are grass, he is plainly portraying them as naturally mortal (Isa. 40:6-8). Again, when the Psalmist complains that men exchange the glory of God for the image of an ox that eats grass (Ps. 106:20), he is not only pointing up a contradiction but also highlighting intrinsic blasphemy. As Paul insinuates in Romans 1:23, the contrast between the incorruptible (Gk) Creator and the corruptible creature, both man and animal, is fundamental.


Perishable Food

Fourth, the Bible makes it unequivocally clear that whatever lives on perishable food is itself perishable (contrast Ps. 50:12f.). Though, according to the Psalmist, God himself feeds the animals (Ps. 104:14), they nonetheless die (Ps. 49:12,20; Eccles. 3:18-20, etc.). Carnivorous lions in the very act of eating kill other animals which are also created by God (Ps. 104:21). So while it may be conceded that in the early stages of life even lions suckle their young (cf. 1 Cor. 3:2; Heb. 5:12-14), the fundamentalist contention that the death of flesh (nephesh) as opposed to green vegetation is not on the agenda is not at all convincing (2* See e.g. Ham, ed., pp.53,99,264,326-328). While it is true that explicit permission to eat flesh was not given until Genesis 9:3, it must be maintained that it has nothing to do with sin (cf. Mark 7:19 and Acts 10:13-15.) The reason given for death in Genesis 6:3 is precisely that we are flesh which derives like grass from the corruptible creation (Rom. 8:18-25; Heb. 1:10-12), and this is supported by Psalms 78:39, 103:14 and Isaiah 40:6-8. The NT clearly endorses this view (Luke 12:33; 16:9; Rom. 8:13; Gal. 6:8; James 1:10f.; 1 Pet. 1:24, etc.). We need to recognize that the pattern of life was laid down from the start and that man as both individual and community follows this pattern. In other words, just as man the individual (including the second Adam) is created in the womb today (cf. Job. 31:15; Mal. 2:10), so he was at the start (cf. Ps. 139:13-16). The Garden of Eden, like the earth itself, is the symbolic womb of the race where the seed (cf. Gen. 2:8,15) is nurtured and man has access to a source of total supply. Once he has issued from the garden womb whether as a sinner (Adam) or not (babies and second Adam) he becomes increasingly dependent on his own sweat (Gen. 3:19) as he gathers the harvest of a creation whose natural recalcitrance (Gen. 2:15, cf. Rom. 8:18-25) is exacerbated by his own sinfulness. (3* See further my Cosmic Curse?. It may help the reader at this point to recognize that Adam though physically adult was nonetheless spiritually like a baby, cf. Dt. 1:39; Num. 14:3,31; Isa. 7:15f., etc. As Paul says, 1 Cor. 15:46, the flesh comes first. And its repetition or reproduction reflects its futility like sacrifice in Hebrews.)


Material and Spiritual Food

But there is another basic point to make. Jesus himself strongly stresses the fact that   whoever is solely dependent on perishable food, even that supplied miraculously by God himself, nonetheless dies (John 6:31,49). In view of this Jesus insists that man in general needs two kinds of food: the one is earthly and perishable, the other is heavenly and spiritual (John 6:52-63, cf. Mt. 4:4). While all created food and drink are dead, God supplies living bread (John 6:51) and living water (John 4:10) for man made in the image of the living God both to initiate (John 6:33; James 1:18; 1 Pet. 1:23) and sustain his spiritual life  (John 6:50f., cf. 11:25). The only reasonable conclusion we can draw from this is that all animal flesh, including man, is in contrast with the Creator corruptible or subject to decay (Rom. 1:23, cf. 8:13; Gal. 6:8) like the earth from which it is taken. It clearly cannot enter the eternal heaven (John 3:3,5; 1 Cor. 15:50). For man, even Jesus, to do so, he must of necessity undergo a spiritual, not a physical, regeneration (John 3:3) and be corporeally (somatically) changed (1 Cor. 15:51ff.), that is, given a spiritual (replacement) body (1 Cor. 15:42-49; 2 Cor. 5:1, cf. Rom. 8:23). The flesh, which by its very nature as part of the corruptible creation is intended to be the slave of the spirit (cf. Gen. 1:26-28; 2:16f.), cannot enter heaven (Gal. 4:29f., cf. John 8:35. See further myThe Flesh A Slave.)


Animal Sacrifice

No reader of the OT can fail to become aware of the prominent part played by animal sacrifice. Apart from noting the fact that only perfect or unblemished animals could be used implying that some were naturally imperfect (e.g. Lev. 22:22, cf. Lev. 21:17ff.) like the blind man in John 9, Moses who had a speech defect (Ex. 4:11), Sarah who was barren and the eunuch who was a dry tree (Isa. 56:3), we must ask how animals which according to tradition are themselves tainted by the curse can serve in atonement for sin? Surely the inference we must draw is that they are in fact innocent, unaffected by sin and naturally mortal (cf. 2 Pet. 2:12). If this is so, then their use as sacrifice makes sense.


Death and Reproduction

Yet another point must be made. According to Genesis 1 both plants and animals are created to reproduce (vv. 11f.,28f.). From this it might be inferred merely that God intended the world as a whole to be inhabited (cf. Isa. 45:18). It is far more likely that the basic reason was replacement as the result of death (cf. Gen. 6:19f.; 7:3; 38:8f.; Dt. 25:5f.). If this is so, then one could say almost ironically that the election of grace was thereby expanded exponentially to include many succeeding generations (cf. Rev. 7:9). (4* It might usefully be added here that man as community or race can only achieve the maturity of Christ over successive generations, cf. Eph. 2:15f.; 4:13; Gal. 3:28. It is the church as a whole that becomes the bride of Christ. The only individual whose life spanned the covenants enabling him to recapitulate the history of the race and become the pattern of human perfection/maturity was Jesus, the second Adam, Heb. 2:10; 5:8f.; 7:28; 12:2, cf. Rom. 8:14-17; Gal. 4:1-7.) This view is supported by reference to the fact that only two things in Scripture are said to be “the way of all the earth”: procreation (Gen. 19:31) and death (Jos. 23:14; 1 K. 2:2). Furthermore, both fail to feature in the world to come (Luke 20:34-36). Again, as the author of Hebrews says, the Levitical priests were many in number because they were prevented by death from continuing in office (Heb. 7:23). Of course, it may be replied to this that sin was the cause of death. True, but this is to ignore the fact that from the beginning man (Adam) was created mortal and was promised (eternal) life on condition of obeying the commandment (Gen. 2:17), a point expanded on at a later date (e.g. Lev. 18:5; Ezek. 20:11,13,21; Mt. 19:17; Rom. 10:5, etc.). Indeed, while it is clear that the sinless Jesus himself betrayed his physical corruptibility or proneness to decay by growing older (John 8:56, cf. Mt. 6:19f.; 2 Cor. 4:16-18; Heb. 1:11, cf. 8:13; Col. 2:22), he nonetheless met the condition of eternal life by keeping the law (Gen. 2:17; Lev. 18:5), being born again (cf. Mt. 3:13-17, etc.) and eventually by ascending transformed into heaven and the presence of his Father. And it is only to state the obvious that the first Adam and all his progeny including Paul, for example (Rom. 7:9f.), who sinned like him (Rom. 5:12) failed in this. (Tradition ignores the fact that the second Adam had two fathers: his fleshly and hence mortal father through his mother was the first Adam, Luke 3:38, while his spiritual Father was God himself.)

In case my point has been missed, let us ignore for a moment the vicarious death of the Saviour in atonement for sin. When we do this, we can see at once that Jesus, like a sinless Adam, would eventually have suffered corruption or decay by old age (cf. Mt. 6:19f.; Luke 12:33; 2 Cor. 4:16; Col. 2:22; Heb. 8:13) if he had remained permanently on this earth which was divinely subjected to corruption (Rom. 8:18-25; Heb. 1:10-12). As he himself implied (John 3:6) and Paul insisted (1 Cor. 15:50), once he had achieved the righteousness that led to life by keeping the law, he had of necessity to ascend to heaven (John 20:17) and be transformed (1 Cor. 15:51f., cf. Phil. 3:21) in order to live out his indestructible life (Heb. 7:16) and inherit the eternal blessings of David (Isa. 55:3; Luke 1:32f.; Acts 13:34). As the One who was incarnate only for a little while (Heb. 2:7,9) but was made perfect forever (Heb. 2:10; 5:9f.; 7:28), he became the radiance of God’s glory and the exact imprint of his nature (cf. John 17:5,24). He thus sat down at the right hand of the Majesty on high (Heb. 1:3, 13, etc.) occupying as man the eternal throne of God (Rev. 3:21, cf. Mt. 28:18). For this to occur it was impossible for him to remain in fleshly bondage to the corruption of creation (Rom. 8:20f.). (5* On this see my Romans 8:18-25When Was Jesus Transformed?Concerning Futility.) In fact, it was he who uniquely brought life and incorruption (Gk) to light (2 Tim. 1:10). And it is through this gospel that believers will live too and thereby be delivered from their body of death (Rom. 7:24, cf. 8:21).


Physical Impairment

The idea that sin is the universal cause of death and corruption (decay) is belied by yet another consideration easily overlooked. First, Jesus makes is quite clear that the blindness of the man he heals in John 9 is not related to sin (see v.3). Second, he implies the same with regard to Lazarus’ death (11:4). Indeed, this must be so or otherwise God is unjustly requiring Lazarus to die not once but twice since, though raised by Jesus the first time, he certainly died a second time on account of sin (Rom. 8:10; Heb. 9:27). The implication of this is that death and corruption (including illness, aging, decay, etc.) are basically natural (cf. Lev. 22:22). The truth is that the ‘good’, ‘hand-made’ world (Gen. 1; Isa. 48:13), like the ‘good’ (Rom. 7:12) ‘hand-written’ law (Col. 2:14; Heb. 7:18f.; 8:7), is inherently defective (Mt. 6:19f.; Rom. 8:18-25; Heb. 1:10-12; 1 Pet. 1:18b), and in direct contrast with the eternal heaven or what is ‘not made by hand’ (cf. 2 Cor. 5:1; Heb. 9:11, etc.)


Death Not Wages Apart From Law

Finally, it is vitally important to underline the fact that death is only wages when it is earned by breaking the law (Rom. 6:23). (See further the additional note below.) It is only with the onset of law that it gains both a sting and moral significance (1 Cor. 15:56). If where there is no law, there is no sin (Rom. 4:15, etc.), babies and animals are not included. The inevitable implication of this is that natural death, both animal and vegetable, occurred before Genesis 3 and that Adam arguably had fleshly precursors who failed like stillborn or undeveloped babies to attain to the image and likeness of God, to knowledge of the commandment which promised life (cf. Job 3; Jer. 20:14ff.; 1 Cor. 15:46). (6* The importance of recapitulation is paramount at this point. See further my I Believe in Recapitulation. “Christian” opposition to evolution as opposed to naturalistic evolutionism is misguided.)


Conclusion

The idea that there was no physical death before Genesis 3 not only puts Christians at odds with archeology and modern science but primarily with the Bible itself. It is the worldview inherited from Augustine of Hippo that leads believers to imagine that man was created holy, righteous and even immortal instead of merely innocent, mortal and corruptible (cf. babies, Dt. 1:39; Isa. 7:15f., etc.). The corresponding idea that the ‘good’, that is, useful, creation was ‘perfect’ from the start and became subject to a universal curse when Adam sinned is not only absurd but also plainly contrary to the plain teaching of Scripture. Death has been inherent in the temporal creation from the start for the simple reason that it had a beginning and that God always had something better in mind for man made in his image than fleshly life on this still ‘good’ but imperfect (inadequate) earth (cf. 1 Tim. 4:3f., etc.). (7* See my The Plan of Salvation – in outline (1).) The difference between the transient present age (earth, the footstool of God) and the eternal age to come (heaven, the throne of God) is part of the essence of Scripture (Luke 20:34-36; Rom. 8:18). The dualism that exists between these two ages is intrinsic. (8* See further my Biblical Dualism.)


Additional Note

The idea that death is always the wages of sin is the traditional Augustinian assumption elevated to a universal principle. In fact (a) wages can only be earned by breaking the law (Gen. 2:17; Gal. 5:19-21, etc.). Since animals and babies (cf. Rom. 7:9a) do not know the law, they cannot break it and thereby earn wages. But they die nonetheless. (b) According to Scripture where there is no law there is no sin (Rom. 4:15, etc.), but there is unquestionably ample evidence of death apart from it. So (c) death occurs apart from both wages and sin. In other words, the argument that there was no death before Genesis 3 when there was neither law nor sin does not hold water. It is disproved not merely by science but by the intrinsic corruptibility of creation which is constantly aging (Ps. 102:26; Isa. 34:4; 51:6; Mt. 24:25; Heb. 1:11). Like the incarnate but sinless Jesus himself while he as on earth it is growing old (Luke 2:40ff.; John 8:57) and about to disappear (2 Cor. 4:16; Heb. 8:13).

Additional Note (2)
The tendency of many to read sin into passages like John 3:1-7; Romans 18:18-25 and 1 Corinthians 15:35-54 (though note vv.55ff.) is quite gratuitous and involves adding to Scripture a la Augustine. This practice is strongly condemned and forbidden (e.g. Rev. 22:18). See further my Adding to Scripture in Romans and Did Jesus Rise Physically from the Grave?


Additional Note (2)

The tendency of many to read sin into passages like John 3:1-7; Romans 18:18-25 and 1 Corinthians 15:35-54 (though note vv.55ff.) is quite gratuitous and involves adding to Scripture a la Augustine. This practice is strongly condemned and forbidden (e.g. Rev. 22:18). See further my Adding to Scripture in Romans and Did Jesus Rise Physically From The Grave?

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Reference:

Ken Ham, ed., The New Answers Book, Green Forest, 2006.

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Addition


Letter to
Evangelicals Now 6 July 2009 (slightly amended)

Dear Dr Benton.

Professor McIntosh’s critical review of “Rescuing Darwein” (EN, July 09) was timely and thought-provoking. However, his own stance is more than questionable.

The idea that there was no death before Genesis 3 is unsustainable. I would make the following points:

  1. Fleshly animals (like creation as a whole, cf. Heb. 1:10-12; Rom. 8:18-25) in direct contrast with their Creator (Rom. 1:23) had a beginning and therefore an end (cf. Heb. 7:3). In other words while they were temporal, God was eternal.
  2. As flesh the animals, like Adam, were visible and therefore temporary (2 Cor. 4:18).
  3. Creation, animal vegetable and mineral (Gal. 6:8; James 5:3; James 1:10f.; 1 Pet. 1:4, 7,18,23-25; Mt. 6:19f., etc.), is naturally mortal and/or destructible and is in direct contrast with the incorruptible God who lives forever. Since Adam was naturally corruptible, he had to sustain his own existence by keeping the commandment to stay alive (cf. Rom. 7:9-11). He didn’t, so he died. Contrast Jesus.
  4. Since the animals were not made in the image of God, they couldn’t receive the commandment which promised life if kept. So they died naturally apart from sin (cf. Gal. 6:9).
  5. By divine design they fed on the perishable food God provided but nonetheless died (Gen. 1:29f.; Ps. 104:21,27f.). So did the Israelites (John 6:27ff, cf. 4:13f.). To live eternally we need to feed on the word of God (Mt. 4:4) – something mere animal flesh can’t do.
  6. Grass (or green plants, Gen. 1:29f.) is a symbol of death throughout Scripture. Therefore since according to Isaiah 40:6-8 all flesh is grass, it is mortal and corruptible by nature. There was no greater insult to the incorruptible God than worship of a grass-eating ox (Ps. 106:20; Rom 1:23).
  7. All species are mortal and need to reproduce themselves to maintain their existence (Gen. 1, cf. Rom. 8:18-25). According to 1 K. 2:2 and Gen. 19:31 death and procreation are the way of all the earth. The latter counteracts the former (cf. Heb. 7:23).
  8. Creation as a whole is ‘made by hand’ and hence impermanent (Isa. 48:13; Job 10:8; Ps. 119:73, etc.). Death characterises all creation, so escape is necessary, that is, by ascension transformation (1 Cor. 15:50ff.).
  9. Creation grows old naturally (Heb. 1:11). The sinless Jesus was incarnate only for a little while (Heb. 2:7,9). He grew older (John 8:57, etc.) and had to be changed at his ascension (Luke 24:39; John 20:17) in order to inherit incorruptible glory (1 Cor. 15:50ff.; John 3:1-8; Gal. 6:8; Phil. 3:21, cf. John 17:5,24, etc.).

Prof. McIntosh’s worldview is Augustinian, not biblical. See the attachments The Biblical Worldview and Romans 8:18-25.

Did Jesus Rise Physically From The Grave?

The doctrine of the resurrection of Jesus is absolutely indispensable to the Christian faith (1 Cor. 15:12-19) and failure to understand its character is fraught with potential disaster. While the vast majority of professing Christians would concede this, there are nonetheless subtle ways in which the Jesus’ physical resurrection can be undermined apart from express denial of it. One of these ways would appear to be the notion rampant in early twenty-first century that Jesus’ was transformed when he rose from the grave. It is vital for us to examine the issue, if only relatively briefly.

First, the Psalmist claimed that the Messiah would not see corruption (Ps. 16:10, cf. Acts 13:34-37). The unavoidable inference from this in light of later teaching is that in contrast with God (Rom. 1:23) he was to be by nature both mortal and corruptible, yet, as one who would keep the law and gain life (Lev. 18:5), he would escape permanent death (the wages of sin) and corruption (the normal result of death) (cf. Acts 2:22-24).

Second, Jesus taught that regeneration was the indispensable prelude of entry into the kingdom of God (cf. Gen. 2:17; Rom. 7:9f.). In other words, in order to serve as man’s pioneer to glory (Heb. 2:10-13; 6:20; 12:2), he himself, as one who was born of woman was flesh (Gal. 4:4), had to be born again (John 3:5f., cf. 1 Cor. 15:50).

Third, since he had gained (eternal) life (Mt. 3:13-17), Jesus was able to predict his physical resurrection but not (in as many words) his transformation (John 2:19f.; 10:17f., cf. Mark 9:31, etc.). However, he implies the latter by strongly emphasizing his return to the Father (e.g. John 7:33; 13:1,3; 17:5,24; 20:17). We conclude then that just as he had  undergone an incarnation transformation when he came into the world, so he had to undergo an ascension transformation when he left it (1 Cor. 15:51ff.).

Fourth, the suggestion that Jesus was transformed at his resurrection would seem to be a contradiction in terms. It smacks of evasion, not victory over death. A transformed Jesus is by definition not a physically resurrected Jesus. Bluntly, transformation would appear to eliminate or make redundant physical or fleshly resurrection. This inference is supported by the fact that those who experience decay like David (Acts 2:29) undergo bodily but not fleshly (1 Cor. 15:50) redemption or resurrection transformation (Rom. 8:23, cf. Luke 20:37f.; 1 Cor. 15:42-49; 2 Cor. 5:1) at the general resurrection.

Fifth, the NT proves the physicality of Jesus’ resurrection by asserting that he was seen, heard, touched (e.g. John 20:14-29; 1 John 1:1-3). Otherwise expressed, he was accessible to the physical senses of human beings (contrast 2 Cor. 4:18; Rom. 8:24f.). This being so, we are compelled to conclude that he had not been transformed and glorified (cf. 2 Cor. 5:6-8, pace Bruce, pp.36,228, Stott, p.191).

Sixth, Jesus himself said that he was flesh and bone (Luke 24:39). According to Marshall (p.902), bones are essential to resurrection (cf. Lazarus et al.).

If Jesus had been transformed:

1. He would not have asserted that he was still flesh (Luke 24:39).

2. Paul would not have insisted in 1 Corinthians 15:50 that it is impossible for flesh to enter heaven or the corruptible to inherit the incorruptible. In view of this, we must conclude that the inherently temporary cannot be eternalized or glorified (cf. John 3:5f.; 2 Cor. 4:18).

3. He would not have been visible (2 Cor. 4:18, cf. 5:6-8). Apart from the disciples who are exclusively eyewitnesses prepared beforehand (cf. Acts 10:40f.), Jesus tells Doubting Thomas that those who have not physically seen him are blessed (John 20:29). This clearly implies that they will see him only by faith (cf. Heb. 11:27) in order to be justified and thus gain life in conformity with the gospel (cf. Rom. 1:16f.).

4. In light of his teaching in John 6:25-69, where like the Psalmist (104:14,21) and Job (38:39-41) he underlines the implication of Genesis 1 which is that perishable food is eaten only by the perishable, Jesus would not have eaten with his disciples (John 21:9-14; Luke 24:42f.; Acts 10:41) unless he was intent on deceiving rather than enlightening them.

5. If he had already undergone transformation glorification as many claim, he would not have promised the outpouring of the Spirit after his glorification which clearly took place after his ascension (John 7:39; 16:7). (It would appear that John 20:19-23 is proleptic, anticipatory of Acts 2.)

6. He would not have prayed that his disciples should see his heavenly glory (John 17:5,24).

From this we infer that if he had been transformed, his glory (majesty and splendour) would have been manifest to his disciples here on earth. In the event, they either failed to believe or to recognize him or even mistook him for the gardener. Some glory!

7. He would not have told Mary not to hang on to him because he had not yet ascended to the Father (John 20:17).

8. He would not have appeared in one (physical) form to the early apostles before his ascension and in another (glorified) form to Paul after it (Acts 9,22,26). When Paul claims to have seen the Lord (1 Cor. 9:1), there is no indication that he ever saw him physically as the earlier apostles had seen him.

9. He would not have appeared different in heaven to John (Rev. 1:12-18; 2:18; 19:11-16). (Stephen’s vision at the point of his death in Acts 7:56 reflects Daniel 7:13.)

Corruption or Decay

In the NT there is a movement from the corruptible creation to the incorruptible heaven, from the natural to the spiritual (John 3:1-8; 1 Cor. 15:46; 1 Pet. 1:3f., cf. 2 Tim. 1:10), from the old covenant to the new covenant, from the temporary and provisional to the eternal and permanent, from the ‘hand-made’ to the ‘not hand-made’ and from the shakable to the unshakable (see espec. Hebrews). That creation is naturally corruptible apart from sin is implied or affirmed by numerous texts like Genesis 1:1; 8:22; Psalm 90:2; 102:25-27; Isaiah 34:4; 51:6; 54:9f.; Matthew 6:19f.; 24:35; 1 Corinthians 7:31; Hebrews 1:10-12; 1 Peter 1:4,7,18,23-25; 1 John 2:17 and so on. (1* It is worth noting that the perishable things of 1 Peter 1:18 are to be equated with the created things of Hebrews 12:27.) So the idea that Adam, who stemmed from the earth (Gen. 2:7), became mortal and corruptible only after he had sinned is an egregious error. Surely what is true is that in contrast with his Maker (Rom. 1:23) he was naturally mortal and corruptible by creation.  If it is replied to this that death is the wages of sin, one cannot but agree (Rom. 6:23; 1 Cor. 15:56). The point is, however, that though he was naturally corruptible flesh like the sinless perishable animals which are fed on perishable food, he was also made in the image of God and as such able to seek incorruption, honour and glory (Rom. 2:7,10; 1 Pet. 1:7). More specifically, Adam was promised eternal life IF he attained to righteousness by keeping the commandment (Gen. 2:16f.; Lev. 18:5, etc.). He failed and all his progeny like him in their turn (Rom. 5:12). But there was one exception, that is, Jesus who alone did not sin (Heb. 4:15; 1 Pet. 2:22, etc.). (2* The traditional order of salvation or ordo salutis, based as it is on the unbiblical notion of original and birth sin, gives priority to regeneration. It is clearly false. See my The Order of SalvationRedemption Applied (Order of Salvation)The Order of Salvation in RomansCart-Before-The-Horse Theology.)

Non-corruption

If Jesus was transformed and glorified at his resurrection from the dead, it must be asked why his non-corruption is stressed (Acts 2:27,31; 13:34-37)? Surely, if his flesh did not succumb to decay as flesh normally does after death, we are forced to infer that when he rose, he remained what he was before, that is, corruptible flesh (cf. Rom. 8:13; Gal. 6:8) and certainly not transformed or glorified (cf. Luke 8:55). Clearly the reason why he had to ascend is to be found precisely here (John 20:17). Though he had conquered death and was no longer subject to it (Rom. 6:9), as flesh (Luke 24:39) he was still liable to corruption. This being so, it was indispensably necessary for the transformation he had undergone at his incarnation to be counteracted or reversed by re-transformation at his ascension (1 Cor. 15:50ff.). If as man he was to share again the eternal glory of God (John 17:5,24), his corruptible flesh (like the corruptible creation from which it derived, Heb. 1:10-12), had to be subdued and ultimately dispensed with. Only in this way could he lead his fellows into the presence of God (Heb. 2:10-13; 1 Pet. 3:18).

We need also to consider the fact that Paul presents God the Father, in stark contrast with man his hand-made or manufactured creature (Job 10:8; Ps. 119:73), as both incorruptible, that is, not subject to decay (Rom. 1:23; 1 Tim. 1:17), and immortal (1 Tim. 6:16). Regrettably most modern translations erode this distinction and virtually make immortality and incorruptibility synonymous. (3* See e.g. Guthrie, p.130, Mounce, p.61, contrast Vine, pp.131,320). For the sake of clarification, it needs to be added here that the incarnate Jesus gained eternal life by uniquely keeping the law, whereas we, his disciples, gain it by being justified by faith in him. Keeping the commandment or law was the (pre)condition of life made to Adam (Gen. 2:17), and to others like the rich young man (Mt. 19:17), and Paul (Rom. 7:9f.). As one who had kept the commandments and had therefore gained life (Lev. 18:5; Mt. 3:13-17, etc.), Jesus was not liable to death, that is, the wages of sin (Rom. 6:23). So, once he had freely laid down his life for his sheep, death no longer had any hold over him (Acts 2:23f., cf. Rom. 6:9f.; Rev. 1:18). But since he could not live forever and inherit the eternal blessings of David on this temporal corruptible earth (Acts 13:34, cf. Luke 1:32f.; John 18:36), he had of necessity to ascend transformed to heaven to rule at his Father’s side as the paradigm of the saints at the end of history who neither die nor experience physical resurrection (Rev. 3:21, etc.). In case my point is missed, I would stress that Jesus’ death and resurrection occurred on our account not his. Thus, if we ignore his vicarious death, his sinless life was one of ‘natural’ or unhindered, though punctuated, progress to perfection (Mt. 5:48; Heb. 2:10; 5:9; 6:1; 7:28, cf. Phil. 3:14.)

The deduction we necessarily make from this is that the transformation of the incarnate and hence corruptible Jesus on earth is excluded.  If not, his physical resurrection is logically eliminated and rendered redundant and his ascension reduced to mere drama. To express the issue alternatively, since glorified flesh (sarx), as opposed to body (soma, cf. John 17:5,24; Phil. 3:21), is a contradiction in terms (1 Cor. 15:50, cf. John 3:1-8), Jesus’ resurrection transformation made him a ‘ghost’ (Luke 24:39) and not a physical body. In light of the evidence we are compelled to conclude that he was no more transformed at his resurrection than he was when he walked on the sea (Mt. 14:26; Mark 6:49). (It is pertinent to add here that ‘miracles’ like his appearance behind closed doors, John 20:26, were no more significant than were those that occurred to his disciples, Acts 5:19; 12:7-10, etc. They prove nothing except perhaps the fact that Jesus was kept hidden from the world, John 14:22; Acts 10:41. They are minor matters compared with walking on the sea or stilling the storm where transformation is clearly not at issue. On this see e.g. Geisler, pp.215f.)

Jesus and David

Furthermore, we must ask why the resurrection of Jesus is contrasted with that of David in Acts 2 and 13? The answer surely lies in the fact that whereas David underwent corruption, Jesus did not. For the decomposed David, whose death was the wages of sin (Rom. 6:23) like that of the rest of us (Rom. 8:10), a redemption transformation (cf. Rom. 8:23) lay ahead of him at the general resurrection, the fruit of Jesus’ own resurrection (1 Cor. 15:20,23). But for Jesus himself whose defeat of death (1 Cor. 15:54-57; Heb. 2:14f.) was evidenced by his rising uncorrupted (and hence still corruptible flesh) from the grave, transformation, which according to Paul is a universal necessity, had to occur at his ascension like that of the saints at the end of history (1 Cor. 15:51ff., cf. also Enoch and Elijah). It perhaps needs to be added here that various writers note that the term resurrection while used specifically of Jesus’ resurrection from the dead especially in the gospels is frequently used comprehensively to cover resurrection, ascension, exaltation and heavenly session. (4* See e.g. Gaffin in “The Forgotten Christ”, p.213; Harris, Raised Immortal, p.93.)

The Return of Jesus

While many (e.g. premillennialists who apparently hold a la Augustine that sin is the only problem with this world and that he was not transformed even at his ascension) think that Jesus will return to this corruptible earth in the flesh in spite of Acts 13:34, Hebrews 4:14 and 7:26, the NT clearly teaches that, though genuinely human, he will return in the glory of God (Luke 9:26, etc.) or as man glorified. They ignore the fact that from the beginning God intended the development, maturation, perfection or even evolution (cf. e.g. Beale, p.396 n.2) of man made in his image both as individual and community to full maturity (cf. Eph. 4:13), to his own moral and generic likeness (Gen. 3:5; Rom. 8:29; 2 Pet. 1:4, etc.). This intention was uniquely realized in Jesus, the second Adam and representative man. He alone attained to eternal life and achieved the perfection and glory of God (Mt. 5:48; Rom. 2:7,10; 3:23). Having done so, he now sits on the throne of God (Mt. 28:18; Rev. 3:21) as man embodied and glorified in the image and likeness of God (Heb. 1:3, etc.).  But definitely not in corruptible flesh (Rom. 1:23; 1 Cor. 15:50)!

ADDITIONAL NOTE on “The Forgotten Christ” ed. S.Clark, Nottingham, 2007

At the time of writing (Oct. 2008) it seems to be taken so much for granted that Jesus was transformed at his resurrection that scholarly writers do not even attempt to justify the assertion. However, assertion requires substantiation, and this brings me to works like the “The Forgotten Christ” ed. S.Clark, where the authors simply assume what clamours for proof.

It needs to be recognized first that the theology of this work is based on the traditional Augustinian worldview briefly set out by McGowan (p.46, cf. pp.201ff.): creation was originally not merely ‘good’, that is, useful, but perfect like God (cf. p.206); Adam was the covenant head and representative of all his progeny (e.g. pp.195,197); he disobeyed the commandment; universal death and curse ensued (cf. pp.46,51) altering the very constitution of creation including Adam (cf. pp.201ff.), so now on account of sin physical redemption is a necessity. In this scenario, though truly a son of Adam (Luke 3:38) and like his fellows in every respect (Heb. 2:17), Jesus mysteriously avoided the imputation of sin (cf. p.192), and became our Saviour. (5* To refrain from sinning is one thing, cf. John 8:46; 1 Pet. 2:22, but to avoid its imputation is wholly different. The fact that he was God is beside the point. Failure to impute sin to him as a man who was born of a sinful woman, cf. Ps. 51:5, makes him different from, not like, his fellows and hence docetic. See further my essays on original and/or imputed sin.) It is against this basic background that the essayists write, and, not surprisingly, though without adequate evidence, they discover that by postulating without apology the physical transformation of Jesus at his resurrection they can also postulate the redemption of the whole material creation (e.g. pp.158,202,226,230, etc.) to which the NT is clearly opposed (6* See e.g. John 3:1-8; 1 Cor. 15:50; 2 Cor. 4:18; Heb. 1:10-12; 6:7f.; 12:27; 2 Pet. 3:7,10-12 and, I would argue, especially Rom. 8:18-25 on which see my Romans 8:18-25).

To my knowledge the Bible nowhere links the resurrection of Jesus with the redemption of creation (pace e.g. Harris, G to G, pp.245ff.). Rather, man as flesh and spirit reflects cosmological dualism (cf. espec. 1 Cor. 15:47 and my Biblical Dualism). By nature, earth (from which flesh derives) and heaven (from which spirit derives) are even more fundamentally different than proverbial chalk and cheese. The former is God’s footstool and is intended to be man’s (Gen.1:28, cf. John 16:33; Heb. 2:6ff.). It belongs to the temporary present age and, since it has a beginning (Gen.1:1), it is doomed to pass away at its end (Mt. 24:35; Luke 20:34-36, etc.).  The latter is God’s throne and belongs to the eternal age which by definition already exists. For us, however, it is still to come and we still have to enter it (John 3:3,5f.; 1 Cor. 15:50).

It would seem to follow from this that in order to conquer death Jesus had to rise physically from the grave. Since his flesh did not experience the complete corruption (decay) that is the normal and universal consequence of death, it must have remained corruptible. But if so, he then had to be changed at his ascension like all his end-time fellows who neither die nor see corruption (1 Cor. 15:51ff.). Of course, what the writers in “The Forgotten Christ” (e.g. Gaffin, pp.199f.) are saying is that all death and corruptibility stem from sin (Gen. 3:17-19) despite the obvious fact that according to Genesis 1 before the advent of sin God made perishable food for perishable animals (Num. 22:4; Dt. 11:15; 104:14,21; 106:20), which do not sin (cf. John 6:25-69). (7* See further my Death Before Genesis 3.)

The apostle Paul makes it clear beyond reasonable dispute that where there is no law, there is no sin (Rom. 4:15; 5:13; 7:1-25). If this is the case, then death is the wages of sin (Rom. 6:23; 1 Cor. 15:56) only for those, that is, human beings, who are capable of understanding the law (cf. John 9:41; 15:22,24), which ipso facto excludes little children (Dt. 1:39, etc.) and animals. However, since we know that the latter die, we are forced to infer that death is a natural feature of this temporal creation which was never designed to last forever (Heb. 1:10-12, cf. Rom. 8:18-25, etc.) least of all to be redeemed. It follows from this that Adam did not experience a fall from the perfection, holiness and righteousness that characterize God alone; rather, being a naturally mortal and corruptible creature (cf. Rom. 1:23) made in the image of God, he was promised escape (to eternal life) if he kept the commandment or law (Gen. 2:16f.; Dt. 30:15-20, etc. See further my Escape.). He did not, but Jesus as the second Adam did! And having died for his people, he was raised from the dead in what was identically the same physical body, significantly referred to as a (removable) tent (John 1:14, cf. 2 Pet. 1:13f.), in which he had lived and died hitherto. If this was not the case, then his resurrection was phantasmagoric (Luke 24:39, cf. Mt. 14:26). It never really occurred, at least within human experience as we know it. In light of the fact that all resurrections on earth known to us (e.g. Lazarus) are physical, the same must surely hold true with regard to Jesus. (8* To argue as some do that after his resurrection Jesus was no longer subject to death, Rom. 6:9, fails to appreciate the fact that he was not personally subject to death BEFORE he died. The point of the gospel is that in contrast with Adam he first gained life for himself by keeping the law, cf. Mt. 3:13-17, then freely gave it for his people. Once he had done this and had risen from the dead, death no longer had any claim on him. He had no more reason to die.) On the other hand, the apostle makes it plain that transformation only occurs beyond history, and surely this is true of Jesus who, had he not given his life for his people, would not have died at all. If the saints at the end of history do not die and therefore do not rise but are nonetheless changed at their rapture ascension, surely the same must be true of Jesus.

But there is another point. In the above book, Gaffin, following his mentor Murray whose exegetical contortionism was noteworthy not least in his  “The Imputation of Adam’s Sin”, insists in his detailed analysis of 1 Corinthians 15:42-49 (which ideally requires much longer treatment) that “the biblical doctrines of creation, including man as God’s image, of the fall and sin, Christology, soteriology and eschatology are all addressed decisively by these verses” (p.193) and proceeds to maintain, rightly in a sense, that Paul goes back to creation before the putative ‘fall’. However, Gaffin is so conditioned by and imbued with the Augustinian worldview that in the course of his exposition he indulges in extensive eisegesis, special pleading and even what he himself calls “overly subtle exegesis” (p.200). His intention is to establish that Adam (and creation for that matter) before the so-called ‘fall’ was constitutionally different from what he was after it. (9* Gaffin’s Augustinian view of the ‘goodness’ of creation referred to in Genesis 1 is clearly astray. He fails to recognize that the ‘very good’ creation of Genesis 1:31 was no more perfect than the ‘exceedingly good’ land of Numbers 14:7, which the Bible itself clearly regards as provisional, Heb.3,4, cf. 11:9. On p.206, contrary to the evidence, he denies the basic inadequacy of the material creation despite the fact that it is ‘made by hand’, Ps. 102:25; Isa, 45:12, etc., and therefore neither perfect nor eternal. See further my Manufactured Or Not So. The word ‘good’ certainly does not mean ‘perfect’ as suggested by McGowan above, p.46, contrast p.203. Paul sees creation as still ‘good’ in NT times, cf. 1 Tim. 4:3f.) It is for this reason that he is anxious to progress from what he terms protology to eschatology (pp.198,203). Since for him the relationship between fall, sin, curse, corruption and the rest are fundamental to the biblical worldview, this is necessary. But it fails to reckon with the fact that sin and curse might not be in Paul’s purview. The comparison of the apostle, who is intent on answering the questions “How are the dead raised? With what kind of body do they come?” (15:35), is not between pre-fall Adam’s and Jesus’ resurrection body but the contrast between Adam’s earth(l)y body of dust as such whether sinful or not sinful and Christ’s resurrection body. What, we may ask, has corruptible dust to do with sin (or with good for that matter, cf. Rom. 7:18)? In other words, Paul is contrasting the earthly body of dust with the heavenly body of spirit irrespective of sin, and subtle distinctions like that between vv. 44a and 44b do not lead to any other view. (On the latter, see e.g. Thiselton, p.1279.)

On page 197 Gaffin infers from what he terms the ‘theological logic’ of Romans 5 and 1 Corinthians 15 a covenant parallel between Adam and Christ as heads and representatives (though he admits it is not explicitly mentioned, p.196f.). He claims (p.197) that his view, though resisted in some quarters, is of the first order or magnitude of importance and he virtually challenges his readers to contradict it. So, having the temerity to take up the gauntlet I unhesitatingly reply, first, that there is no evidence at all in Scripture that Adam was our covenant head and representative. (10* See further my Covenant TheologyDid God Make a Covenant with Creation?An Exact Parallel?) He was simply archetypal and hence representative man according to the flesh, and it is only as flesh that we can be said to be ‘in him’ as even Jesus was as his son (Luke 3:38). To put the issue bluntly, the imputation of Adam’s sin apart from faith is a fundamental fallacy or, more to the point, an appalling heresy, which, if it were true, would embrace Jesus himself. (See further below.) Second, Gaffin’s position is plainly contradicted by reference to Jesus himself as the second Adam. For he who was, as are all agreed, without sin despite his sinful ancestry including the prostitute Rahab, nonetheless had a perishable body simply because he was born of a woman whose original progenitor was dusty Adam. (Job’s question of 15:14, cf. 14:1, is a good one!) It is therefore to go completely beyond the evidence to argue that the pre-resurrection body of 44a, which is marked by perishability, dishonour and weakness in verses 42f., belongs not to creation but to the fall and its consequent curse (p.199). The plain truth is that Jesus as first Adamic flesh was clearly mortal (he died), corruptible (he got older), weak (2 Cor. 13:4), prone to temptation, sweat, fatigue and endowed with a lowly body (Phil. 3:21) like his brethren (Heb. 2:17) apart from sin and consequently required change like the rest of us (1 Cor. 15:51ff.).  So appeal to Romans 5:12ff and 1 Corinthians 15:21f., which he quite wrongly regards as covenantal, does nothing to help Gaffin’s case since these texts are  irrelevant to it. Indeed, it may be added that the gospel is founded on the fact that our salvation or resurrection, as Hebrews 2 insists, was achieved by a fellow human being who came to us in the likeness of our own flesh prone to sin though it is (Rom. 8:3, cf. 7:14). No wonder that Gaffin is not happy with the expression “created corruptible” (p.201 n.11) and the idea that the “original creation is inherently defective” (p.206). Yet this is surely the biblical position as Hebrews 1:10-12, many other texts and sheer ‘theological logic’ indicate. In 1 Corinthians 15:35ff. sin is not on the horizon, or, as Gaffin would say, not in Paul’s purview, until verse 56. Paul is dealing with corruptible nature (protology, if you like) irrespective of sin.

Gaffin fails to realize it but his position has catastrophic consequences for his (Reformed or Augustinian) theology. Why and how? it may be asked.

First, we must note that while Gaffin insists on the antithetic parallelism involved in these verses, he fails to see that it relates to man’s generic nature as flesh not to sin (contrast Rom. 5:12-21) which he himself has excluded in his (protological) premises. For if Adam was perfect (equal with or like God from the start?), we must ask, on the one hand, why he was put on probation and promised eternal life if he kept the commandment (11* See on this espec. A.A.Hodge, pp.122f.), and, on the other, how and why he fell. After all, Jesus himself, who is presented to us as inherently imperfect at his fleshly birth and knowing neither good nor evil like Adam before he received the commandment (cf. Isa. 7:15f.; Luke 2:40-52), had to be perfected in order to achieve the glory and perfection of God. (12* Writers on theological themes seem to miss the fact that man is by creation imperfect both generically and morally. It is only as he achieves moral perfection that he can achieve the generic perfection of the glory of God as God’s son.) Apart from stress on perfection, in Hebrews things that need replacement like the law, which relates to the flesh (cf. Heb. 7:16; 9:10), and the temple (cf. Mark 14:58), though ‘good’, that is, useful or serving an earthly purpose, are also intrinsically faulty or inadequate (Heb. 7:18f.; 8:2,7,13, cf. Gal. 3:21). But, second, on the basis of his assumptions Gaffin is able to present us with an incorruptible Jesus only by ignoring, first, Jesus’ highly dubious human pedigree, for Jesus was not only a son of Adam the man of dust (Luke 3:38, cf. John 3:6) but of his progeny who were made in his image (Gen. 5:1-3; Mt. 1:1-16). In other words, Gaffin’s attempt to present us with a Jesus who is a de novo second Adam like the pre-fall first is impossible. It ignores, even expunges, (the recapitulation of) history (cf. Mt. 2:15, etc.). Jesus himself as the second Adam and hence a son of the first (Luke 3:38) had to be corruptible flesh in order to overcome the world (cf. John 16:33; Heb. 2:9, etc.), the flesh (Heb. 2:17, cf. Rom. 8:3) and the devil (John 14:30) by his obedience. The fact is that the biblical worldview that Gaffin attributes to Paul (p.199) is his own or rather Augustine’s.

Second, the author of Hebrews teaches us that Jesus was as one who was born of woman (Gal. 4:4) like all his (physically normal and not abnormal, p.199) brethren in every respect (Heb. 2:17). This obviously means that he replicated their physical or fleshly if not their moral nature. Moreover, unlike his heavenly Father, since he was incarnate he was like them subject to temptation (Mt. 4:1-11; James 1:12-16) and had to endure along with the rest of us the (natural) war between flesh and spirit (Gal. 5:16-26; James 4:1-4; 1 Pet. 2:11) but without sinning (Heb. 4:15, pace Art. 9 of the C of E). Third, as Paul indicates in Romans 1:23, man, even the incarnate Jesus (!), is both mortal and corruptible by nature, that is, as flesh in obvious contrast with God who is spirit. Fourth, Jesus was naturally subject to corruption (decay) for the simple reason that he got older (cf. Luke 2:40-52; 3:23; John 8:57) like the creation from which he emanated through Adam whose son he was (Heb. 1:11, cf. 8:13; 2 Cor. 4:16). It is very disturbing therefore to find that various writers attribute aging to sin! Perhaps this is why Philip Eveson (p.66) posits the creation of Adam fully grown! A man who does not undergo development is an oxymoron and not a man, certainly not representative man according to the flesh. In fact, Eveson’s contention is scuttled by Jesus himself, for he, the second Adam, came into the world as a baby and underwent normal, if flawless, physical maturation. (13* See further my Twenty-Four Hours? – Reasons why I believe the Genesis days are undefined periods of time) In other words, (a) though human physical nature is acquired by birth apart from sin, (John 3:6, pace Augustine and carnal concupiscence), our moral nature is personally and individually acquired by our either breaking or keeping the law (Rom. 4:15; Eph. 2:3; 1 John 3:7, etc.), and therefore (b) though sin (or righteousness for that matter) cannot be transferred to offspring except by imputation which requires faith (as in the case of Jesus when he was made sin, 2 Cor. 5:21), its effects including suffering can (Num. 14:3,29-33, contrast Dt. 24:16, etc.). So while Adam had a deleterious but unspecified effect (pace Pelagius) on his progeny (Rom. 5:12ff.), that effect was clearly not sin transmitted or imputed. Where there is no sin, its imputation is regarded throughout Scripture as evil (e.g. 1 K. 21:10; Luke 23:10, etc.). However, if Adam’s sin is imputed apart from faith to innocent children, then Jesus was necessarily implicated and God implicitly charged with evil. (See further my ImputationStraightforward Arguments against the Imputation of Adam’s Sin to his Posterity, etc.)

Conclusion

The plain truth is that fall, original, imputed or birth sin and cosmic curse stemming from the sin of Adam are figments of Augustinian fancy which distort biblical teaching in general. (14* On Augustine see my Augustine: Asset or Liability?.) Creation, including man, is subject to the bondage of corruption (decay) by divine decree, that is, by nature (Rom. 8:18-25; Heb. 1:10-12). God clearly intended it to be that way since he always had something better in mind for the creatures he had made in his image (cf. 2 Cor. 5:5) as opposed to those that were not, that is, their elevation to sonship. But since they all sin and come short of his glory (Rom. 3:23; 5:12), in accordance with his plan of salvation he sent Jesus into the world as one of them in the likeness of sinful flesh to overcome sin (Rom. 8:3) and serve as their pioneer to glory (Heb. 6:20; 12:2). Thus he did what we all in our fleshly weakness fail to do (Rom. 7:14), that is, keep the law, gain life and confirm his Sonship. (15* Reformed theology, following Augustine, places the blame for man’s putative ‘fall’ from perfection (!) almost exclusively on the devil. In the Bible it is the weakness of the flesh, vulnerable as it is to temptation, which receives far more emphasis as Gen. 3:6, Rom. 3:19f., 7:14, 1 Cor. 1:29 and Gal. 2:16, for example, indicate. That is why the flesh, Rom. 13:14, Gal. 5:16, or what is earthly in us is meant to be put to death or overcome, Col. 3:5. From the beginning man was meant to exercise dominion over all created things including his own flesh. Only Jesus succeeded, John 16:33; Heb. 2:9, etc.) He did more, however. He freely gave his flesh (Col. 1:22; 1 Pet. 3:18), which was not liable to death because he had faithfully kept the law, for us and thus brought life and incorruption (Gk) to light (2 Tim. 1:10) to enable us to become generically like God in whose image we were made from the start (cf. Rom. 8:29; 2 Cor. 3:18).

So, finally, we need to note that transformed or glorified flesh (pp.167,182) and redeemed creation (pp.202,212,226) are but two sides of the same coin. (16* In his note on pp.202 Gaffin rightly sees the connection between the flesh and creation in general. This raises two important questions, however. First, how can Gaffin who identifies man’s ‘outer self’ of 2 Cor. 4:16, p.227, with the ‘flesh’ p.230, proceed to posit the redemption of creation on the basis of Romans 8:18-25, to which he refers at least four times, when Paul, following Jesus in John 3, clearly denies the redemption of the flesh in 1 Corinthians 15:50? If the flesh cannot be redeemed, then neither can the creation from which it stems. They both suffer from old age or corruption by nature, cf. Luke 3:23 and Heb. 1:11. Next, in the second section of his essay, having denied on p.218 the immaterial composition of the resurrection body, Gaffin then stresses that Jesus ‘became’ after his resurrection and ascension what he was not before, p.219, and that he was a ‘changed man’, p.220. In the event this ‘changed man’ turns out to be a life-giving Spirit with a capital ‘S’ in contrast with Adam who was a living soul. Is Gaffin, who comes close to equating or identifying Christ with the Spirit, p.221, suggesting then that the Spirit has flesh or materiality? He is in danger of being hoist on his own petard. The biblical antithesis or dualism between flesh and spirit relates primarily to nature, not sin. It reflects the difference between heaven and earth, respectively God’s throne and footstool.) They are both contradictions in terms. On the one hand, Jesus insists on the absolute necessity of a second, that is, a spiritual, birth or birth from above (John 3:1-8) which implies that flesh as opposed to spirit cannot enter the kingdom of God. This implication is substantiated and endorsed by Paul who says specifically that flesh and blood cannot inherit that kingdom (1 Cor. 15:50a). On the other hand, Paul insists without reference to sin that all that is inherently corruptible cannot inherit the incorruptible (1 Cor. 15:50b) and that all that is physically visible is inherently temporary (2 Cor. 4:18). In case we have any questions about what is corruptible, texts like Matthew 6:19f., Luke 12:33, 16:9,  Hebrews 1:10-12, 10:34, 12:27 and 1 Pet. 1:3f.,7,18,23 leave us in no doubt that all manufactured or created things which are visible and temporary by nature (2 Cor. 4:16-18) are involved (cf. Gen. 1:1; Mt. 24:35; 2 Pet. 3:7,10-12). In other words, the idea that the material creation including the flesh, which is extraneous to God, will be redeemed is ruled out of court. It is man having shed his tent of earthly flesh (clay, cf. 2 Cor. 4:7; 2 Cor. 5:1; 2 Pet. 1:13f.) who finds his place in heaven endowed with an appropriate spiritual or heavenly body (2 Cor. 5:1) like the one Jesus gained at his ascension exaltation (Phil. 3:21, cf. John 17:5,24). What 1 Corinthians 15:42ff. demonstrate beyond reasonable dispute is that while our resurrection may be corporeal (soma) ensuring continued personal identity, it will not be physical/natural (sarx). Dust, not to mention sin, cannot go to heaven, as even Job, not to mention Paul (1 Cor. 15:50), seemed to recognize (10:9; 15:15; 25:5). Like the transient, corruptible, destructible creation itself it is destined to pass away (Mt. 24:35).

See further my Romans 8:18-25The Destruction of the Material CreationRestoration and ReplacementWill Creation Be Redeemed?The Essence of the Case Against the Redemption of CreationWhen Was Jesus Transformed?From Here to EternityWith What Kind Of A Body Do They Come?

______________________________________________________________

References:

G.K.Beale, The Temple and the Church’s Mission, Leicester/Downers Grove, 2004.

F.F.Bruce, The Book of Acts, Grand Rapids/London, 1954.

S.Clark, ed., The Forgotten Christ, Nottingham, 2007.

N.L.Geisler, The Battle for the Resurrection, Nashville, 1992.

D.Guthrie, The Pastoral Epistles, London, 1957.

M.J.Harris, From Grave to Glory, Grand Rapids, 1990.

M.J.Harris,  Raised Immortal, Basingstoke, 1983.

A.A.Hodge, The Confession of Faith, London, repr. 1958.

I.H.Marshall, The Gospel of Luke, Exeter, 1978.

W.D.Mounce, Pastoral Epistles, Nashville, 2000.

J.R.W.Stott, The Message of Acts, Leicester, 1990.

A.C.Thiselton, The First Epistle to the Corinthians, Grand Rapids/Carlisle, 2000.

Vine’s Complete Expository Dictionary of Old and New Testament Words, Nashville, 1985.

Covenant Continuity and Discontinuity

 

I have argued in my article Covenant Theology and elsewhere that there are five clearly distinguishable divine covenants with men, but in formulating a theology of covenant I have tended to skate somewhat superficially over the question of their continuity and discontinuity.

 

Earlier generations of theologians solved the problem by merging them, forcing them into the mould or straight-jacket into what was tantamount to an undifferentiated or monolithic covenant of grace. Thus they talked of one covenant in two dispensations and/or emphasized the organic unity of the covenants. This, I would argue, failed to observe clear distinctions and to deal adequately with the biblical material at our disposal. All else apart, it transformed the Mosaic covenant of law from a gift of grace (cf. Rom. 3:1f.; 9:4) into a covenant of grace. Little wonder that some forty years ago I could not understand how John Murray, for example, arrived at the idea that there was a single, monolithic “covenant of grace”, an undifferentiated unity bridging two dispensations differently administered.

 

Later I learnt more about federal theology. This scheme involved the assertion that God first made a covenant of works with Adam (WCF, 7:2; 19:1) which on proving a failure was then counteracted by a covenant of grace with Christ (WCF, 7:3). The latter, it is claimed, was differently administered under the law (WCF, 7:5). Whatever merits this view may have, it also involves a false presentation of the biblical material. It appears to derive to a large extent from the idea of an intra-trinitarian covenant of redemption or pactum salutis which may be valid in itself but tends to distort our understanding of covenant theology as it is presented in the Bible. In other words, it confuses God’s eternal purpose and grace with its historical revelation in Christ (cf. 2 Tim.1:9f.; Tit. 1:2f.) and thus tends to merge manifestly differentiated covenants into a single whole with a cavalier disregard of history, salvation history in particular. Its reduction of the latter to a flat uniformity has devastating consequences for our understanding of the salvation of mankind; and its own logic inevitably transforms the law of Moses into a covenant of grace in clear violation of the teaching of Scripture. It is of the essence of the message of the apostles that the Jews were under law and not under grace (cf. Gal. 3:19ff., etc.). In other words, if federal theology achieves continuity, it does so at the expense of the discontinuity to which Scripture refers. So the question unavoidably arises: How can the continuity and the discontinuity of covenant theology be reconciled? 

 

First, it must be firmly laid down that there is no biblical reference to a covenant with Adam, and the attempt to read one into Romans 5:12ff. must be pronounced abortive. The so-called parallel between Adam and Christ is a figment of the (Augustinian) imagination. First, it fails to recognize that the arrangement with Adam was a unilateral divine imposition (Gen. 2:16) in direct contrast with the covenant with Christ which was activated by faith. For the parallel to hold, the imputation of Christ’s righteousness which is by faith requires that the imputation of Adam’s sin is also by faith. Since the latter is universally denied, all attempts to posit a parallel between the two lead unavoidably to failure. (See further my An Exact Parallel?) In Romans 5:12-21 Paul points up an analogy which involves the contrast between the unspecified debit to the race stemming from the sin of Adam and the credit to believers accruing from the righteousness of Christ. Since the vital words ‘in Adam’ and ‘in Christ’ are missing at this point, it is safe to say that covenant theology is not in Paul’s mind. Unless we give undue weight to Hosea 6:7 the interpretation of which is disputed, nowhere in Scripture is there the remotest suggestion that we are born in covenant with, as opposed to the image of (Gen. 5:1-3), Adam any more than we are born in covenant with Christ. (See further my Did God Make a Covenant with Creation?) Our relationship with Adam is basically physical (cf. Gen. 5:1-3; 1 Cor. 15:45-49); our relationship with Christ is not on the immediate horizon though it is made clear that we belong to God by creation. And since we are his image, we are clearly meant to attain to his likeness. As revelation progresses, it becomes apparent that we achieve the fullness of the divine image through faith in Christ our covenant head and representative (Rom. 8:29; 2 Cor. 3:18) who is himself the image of God (Heb. 1:3).

 

So, on the assumption that a unilateral covenant (agreement) is a contradiction in terms and having denied that there is any mention of a covenant with Adam in the Bible, we can claim that the divine agreements with man are five: those with Noah, Abraham, Moses, David and with Christ. On the surface these are distinctly separate covenants, yet the Bible leads us to believe that in some way they are all related, if not organically. The question is: How?

 

Paul implicitly refers to all five in Romans 1:18-4:8.  To take Romans 4:1-8 and the covenants with Abraham and David first, it is fairly easy to see that they are covenants of promise (cf. Eph. 2:12) which were not properly fulfilled in the OT. Both refer ultimately to Christ and it is in him that they find their complete fulfillment. Christ is as clearly the seed of Abraham (Gal. 3:16) through whom the world is blessed just as he is the Son of David who rules as King (Luke 1:32; Rom. 1:3, etc.). 

 

The covenant with Noah, however, is in a different category. The flood threatened the very existence of creation, and the ensuing covenant is clearly designed to enable Noah and his successors to trust its reliability until the divine plan of salvation is accomplished (cf. Gen. 8:22). The Noahic covenant is clearly dispensational, even transdispensational for without it man cannot exist (cf. Jer. 31:35f.; 33:19-21), least of all have faith in God’s ultimate purpose for mankind. Even the heathen are its beneficiaries (cf. Acts 14:17; 17:25) and are expected to respond to the element of revelation that it involves (Acts 17:27; Rom. 1:19f.; 2:14-16).

 

Since man in general failed to react as he should have done (cf. Rom. 1:18-32; John 1:10), the covenant with Noah, is shown to require supplementation, but except in the case of Abraham and his posterity, no other covenant is forthcoming – at least in the immediate future. The Abrahamic covenant, however, though limited in scope at first promises great things for the rest of mankind in the far distance (cf. John 8:56). Abraham himself is eventually to be a blessing to all the families of the earth. After a lapse of some 400 years, the children of Abraham are redeemed from the house of bondage and receive the law of Moses which itself is limited to the children of Abraham alone (Dt. 4:32-40; Ps. 147:19f.). It should be noticed, however, that the entire exodus saga is specifically linked with the covenant with Abraham (Ex. 2:24; 3:6). While clearly distinguishing between the Abrahamic and Mosaic covenants especially in Galatians 3 and 4, Paul nonetheless shows their connection, and in Romans 15:8f. he briefly outlines the link between the Christ, the circumcised Jews, the patriarchs and the Gentiles who lived under the covenant with Noah. Here, only the covenant with David fails to receive a mention. It was of course implied in the reference to Christ who was the Son of David.  

 

What is evident from all this is that though the distinctions between the covenants cannot be blurred without distorting our understanding of Scripture, they do nonetheless serve a common purpose and they are all linked by faith (cf. Heb. 11). It should be noticed that supplementation, even supersession, does not lead to obliteration. When the covenant with Abraham is announced, that with Noah remains. Again, when the covenant with Moses dominates the stage, those with Abraham and Noah are not nullified (Gal. 3:15,17). Paul also points out that faith far from overthrowing the law in fact upholds it (Rom. 3:31). Even when the new or Christian covenant supersedes the old (see espec. 2 Cor. 3 and Hebrews), vital elements of the law are radicalized and fulfilled (cf. Jer. 31:31-34; Heb. 8:13). For example, it is frequently pointed out that nine of the ten commandments are specifically mentioned as being relevant to believers in Christ. So while it may be true that we are no longer under law but under the law of Christ, it is not without reason that Jesus himself said that he came to fulfil the law and not to destroy it (Mt. 5:17f.).

 

The New Covenant in the Old 

Looking at the issue from a different perspective, it might well be pointed out that covenant continuity is established when the new covenant is adumbrated in the old. The best example is of course Jeremiah 31:31-34, but Ezekiel 11:19, 36:26f. and 37:14 also anticipate a better covenant. The mere fact that the two covenants are differentiated at this very point shows that they are also in a real sense discontinuous (cf. Heb. 10:9). The nature of this discontinuity becomes clear in the NT which differentiates between the law written on the heart and the law written on stone, the ministry of death and life, the glory of the old and the greater glory of the new and the obsolescence of the old and the permanence of the new (2 Cor. 3). The latter in particular is brought out in the gospels. For example, Matthew 5:18 contrasts with Matthew 24:35, and John 1:17 (cf. Luke 16:16) implies the difference between the works of the law and the grace of the new covenant. Needless to say, this difference is greatly elaborated in the epistles of Paul where the flesh and the works of the law stand in strong contrast with the leading of the Spirit and grace (note espec. Romans and Galatians, cf. John 6:63). In Galatians 3:23-4:7 Paul implies that the obsolescence of the law (cf. Heb. 8:13) arises from the fact that it relates to the spiritually adolescent. The mature children of God are freed from the shackles of the law through faith in Christ (Gal. 4:5-7; 5:1) and achieve thereby individual and corporate perfection (Gal. 3:28; Eph. 2:13-15; 4:13). 

 

These continuities and discontinuities are treated somewhat differently but at impressive length in the letter to the Hebrews. There the old covenant priesthood and temple especially are contrasted with the new and true. 

 

Just as God is the author of all the covenants, so is man their recipient. The truth of this is demonstrated supremely in Christ. As a true Son of Adam, indeed the second or last Adam he embodied all the covenants. As one born of woman (Gal. 4:4), that is, a child of nature, he was respectively, a slave and a beneficiary of the covenant with Noah, a faithful son of both Abraham (Gal. 3:16) and David (Rom. 1:3), a servant of the commandment of Moses (Gal. 4:4) and as the regenerate Son of God inaugurated the new covenant. In other words, as the only fully mature (perfect) man who ever lived he was successively a slave, a servant and a son, the Son of God (Gal. 4:1-7). It was he who brought the covenants to their predestined climactic end in the knowledge and presence of God (John 17:3; 21:3; 22:3-5). And it is with him who having brought many sons to glory (Heb. 2:10) that we shall rule at God’s right hand (Rev. 3:21, etc.).    

 

The covenant with Christ then is in a different category from its predecessors. It alone was truly an eternal covenant of grace. Not only did it involve fulfilment of the promises made to Abraham and David, it also fulfilled the law (cf. Mt. 5:17) – something beyond the capacity of those who were under it (cf. Gal. 4:5). In a nutshell it fulfilled the purpose of creation. Otherwise expressed, the beneficiaries of all the earlier covenants, even Gentiles who have previously only enjoyed the benefits of the covenant with Noah (cf. Acts 14:17), achieve knowledge of the triune God through faith in Christ who himself epitomized the fullness of covenant revelation (Gal. 4:4, cf. John 17:3).

 

It is of vital importance to stress the fact that prior to Christ’s coming and inaugurating his covenant both Jews and Gentiles lacked the grace he brought. Traditional dogmatic theology under the influence of Augustine in particular has largely concluded that the heathen  (and even unbaptised children according to Augustine himself) have been damned en masse (cf. WCF, qu. 60, etc.). This has been the natural consequence of a false or inadequate covenant theology, a lack of a historical perspective and a failure to recognize the presence of diminished responsibility which is adequately catered for in the triadic view I propound. One has only to mention names like Noah and David to realize that though they might have been regarded as blameless in their own generation, they fell well below Christian standards. In contrast, it has been almost universally, if erroneously, believed that since man is born a sinner his cure lay in the new birth! The result of this idea has been the imposition of regeneration by baptism on babies who are quite incapable of faith which, being the indispensable precondition of righteousness, leads to the life (Lev. 18:5) signified by baptism. But regeneration is something that even believing Israelites never experienced as even Moses made clear (Dt. 29:4; 30:6, cf. 4:30f.) not to mention Jeremiah (31:31-34, cf. 9:25f.) and Ezekiel (11:19f.; 36: 26; 37:24-28). How could they when all to the very last man and woman broke the law? How then, we must ask again were the different covenants of earlier times linked? Clearly the answer is by faith. Paul makes it plain that even while the law exercised its ministry of death to all who failed to keep it, people could still believe the promises made to Abraham. God’s covenant with him, which promised blessing to the nations, was not nullified (Gal. 3; Hebrews 11). As the apostle insists in Romans 3:31 faith and law are meant to function in tandem, and this is conspicuously the case in the NT where those who love Christ keep his commandments (John 14:15; 15:10, etc.). It goes without saying that even Adam whose only moral quality made specific was his sin was saved if he believed the shadowy promise of Genesis 3:15. But born again, or a member of the new covenant, he certainly was not. (It may be argued along with Augustine, Calvin and others that the new birth is indispensable for salvation. This of course has led to infant baptism. However, the thinking involved is flawed because it is based on an erroneous covenant theology and ordo salutis or order of salvation. Throughout the Bible it is faith that is indispensable. Why? Because it leads to justification which in turn leads to regeneration. The fact that ungodly Abraham was not born again is, so to speak, an accident of history. Had he lived after rather than before Christ as a man of faith he would have been born again when the Holy Spirit was poured out, cf. John 7:39.)

 

Though the covenants are clearly differentiated and are to that extent discontinuous, they are linked in Scripture by what might be termed a typological hermeneutic. This is perhaps best illustrated by the exodus and the pilgrimage through the wilderness to the Promised Land. Leaving aside the so-called second exodus from Babylon after the exile under the old covenant, the NT likens the spiritual pilgrimage of Christians under the new covenant from its beginnings in calling and conversion to consummation in glory to the journey from bondage in Egypt to rest in the Promised Land. Thus it also likens the Lord’s supper to the Passover, and Christ in the new covenant becomes our paschal Lamb. In other words, Scripture clearly subscribes to the idea of diminished responsibility and historical relativity; a member of the old covenant is by definition under law, and though he can exercise faith in God like Abraham, he cannot rise above the limited revelation that he has been given. Thus the author of Hebrews differentiates between accountability under Moses and under Christ (Heb. 10:28-31).

 

In order to reduce our study to reasonable proportions it is worth considering what might be termed purple passages in the NT which highlight comparisons and contrasts between the old and new covenants. While it is arguable that we should begin by comparing the ten commandments with the law of Christ or the Sermon on the Mount, it is better to concentrate on doctrinal matters rather than ethics (though note Mt. 5:20). 

 

In 1 Corinthians 15:42-50 Paul portrays the basic discontinuity between the body of the natural man under the old covenant and the regenerate man under the new. It should be carefully noted that nothing is said nor implied about sin in this passage (contrast Rom. 8:10; 2 Cor. 5:1; Heb. 10:9b).

 

ADAM
LAST ADAM 
Perishable (corruptible) Raised imperishable
Sown in dishonour and weakness Raised in power
Sown a natural or physical body Raised a spiritual body
A living being A life-giving spirit
From the earth (dust) From heaven

 

Since perishable flesh and blood cannot inherit the imperishable kingdom of God, continuity of body is maintained by transformation and succession: first dust (flesh), then spirit; first the image of Adam, then the image of the man of heaven. Paul stresses that before they can enter the kingdom of God (cf. John 3:1-8) both the dead and the living alike must be transformed (15:51-54).

 

In Romans 5:12-21 Paul draws up an analogy between first Adamic man under law as sinner and new Adamic man as righteous:

 

 

ADAM the type JESUS the antitype
All sin and all die Free gift of grace
Sin leads to condemnation Free gift leads to justification
Sin leads to dominion of death Righteousness leads to dominion in life
Law led to increase in sin Grace abounded

 

So whereas old covenant sin like that of Adam exercised dominion in death, new covenant grace in Christ exercises dominion through justification leading to eternal life.    

 

In 2 Corinthians 3 Paul spells out the contrast as follows:

 

OLD COVENANT NEW COVENANT
Written with ink Written with the Spirit
On stone On human hearts
Kills Gives life
Ministry of death Ministry of the Spirit
Ministry of condemnation  Ministry of justification
Lost glory                Great glory
Transient glory  Permanent glory
Blindness  Vision
(Bondage) Freedom
Veiled glory   Unhindered vision/clear reflection
(Shadow of the true) Ever-increasing glory

 

Hagar and Sarah: Galatians 4:21-31

Here Paul posits two covenants in the form of an allegory (v.24). (In reality, Genesis 17:21 denies that there was a covenant with Hagar and Ishmael, but Paul daringly suggests that God’s dealings with Hagar/Ishmael and Sarah/Isaac reflect or are types of the old and new covenants.)

Fung tabulates the covenants as follows (p.213):

 

SLAVERY FREEDOM
Hagar – a slave woman Sarah – a free woman
Ishmael – born according to the flesh Isaac – born through God’s promise
The Sinaitic covenant of law The covenant of promise (based on faith)
The present Jerusalem      

(= Judaism)

The Jerusalem above      

(= the church)

The children of the present Jerusalem      

(= legalists)

The children of the Jerusalem above      

(= Christians)

Righteousness by Law Righteousness by Faith

 

 

M.Silva expands Paul’s covenantal contrasts in Galatians 3-5 (Elwell, p. 282).

 

Flesh Spirit 
Works of the law  Faith, promise
Curse  Blessing, inheritance
Slavery freedom, sonship
Sin and death   justification and life
Hagar the slave woman    (Sarah) the free woman
Sinai and present Jerusalem Jerusalem from above
Ishmael       Isaac
Persecutor   persecuted 
Cast away heir 
Being under law being led by the Spirit
Works of the flesh   fruit of the Spirit 

 

 

Colossians 2:11

In comment on Colossians 2:11f. and circumcision Hendriksen conveniently sets out the difference between the physical and a spiritual as follows:

THE NEW 
THE OLD
(1) the work of the Holy Spirit     

(“made without hands”)

(1) the manual operation     

(minor surgery!) 

(2) inward, of the heart (see Rom 2:28,29, cf. Phil. 3:2,3) (2) outward
(3) the putting off and casting away of the entire evil nature (“the body of the flesh”), in its sanctifying aspect to be progressively realized (3) removal of excess foreskin
(4) Christian (“the circumcision of Christ” that is, the circumcision which is yours because of your vital union with Christ) (4) Abrahamic and Mosaic

 

 

The letter to the Hebrews goes into more detail in differentiating the old covenant from the new. I begin with Hebrews 3:1-6:

 

MOSES   JESUS
Faithful in God’s house Faithful to the one who appointed him
Glory More glory
House The builder of the house
Servant Son

 

Christians are holy partners in a heavenly calling (v.1) if we hold firm the confidence and the pride that belong to hope (v.6).

 

In commentary on Hebrews 8:2 and the true temple Hughes presents the contrasts and correspondences schematically as follows:

 

THE MOSAIC TABERNACLE THE HEAVENLY REALITY
On earth (8:4f.)    

An earthly sanctuary (9:1)

In heaven (8:1)
Set up by man (8:2) Set up by the Lord (8:2)
Made with hands Not made with hands
Of this creation (9:11) That is, not of this creation (9:11)
A sanctuary made with hands (9:24) Not a sanctuary made with hands (9:24)
A copy and shadow (8:5) The true tent (8:2)   

The true sanctuary (9:24)

The greater and more perfect tent (9:11)

Heaven itself (9:24)

 

While the continuity of temple between the old and new covenants is obvious there is fundamental difference in kind. In excellent comment on this difference Beasley-Murray writes (pp.326f.) on Revelation 21:22 as follows:

“No element in John’s vision of the future more strikingly differentiates him from contemporary Jewish writers than his statement  “I saw no temple in the city”. ‘For the old Synagogue the future Jerusalem without a temple was an inconceivable,’ commented Billerbeck. ‘The building of the sanctuary was the most self-evident element of the old Jewish hope of the future.’ (Strack-Billerbeck, iii, p.852). In this respect John has faithfully developed a feature of the teaching of Jesus, who in prophetic fashion announced both the ruin of the Jerusalem temple (Mk 13:2) and its replacement by a different order of worship (Mk 14:58). No word of Jesus seems to have infuriated the Jewish religious leaders more than the latter saying, hence the attempt made at his trial to incriminate him through it. The Fourth Evangelist has followed up the Marcan phrase in Mark 14:58, ‘not made with hands,’ relating to the new temple, by observing that the temple is really the body of the risen Lord (John 2:21). He thereby suggests that the risen Christ will be the ‘place’ wherein God meets man in grace and man offers acceptable worship to God. Whether consciously or not, John the prophet is in the direct line of the symbolism when he represents that the temple of the new Jerusalem is the Lord God Almighty and the Lamb. Everything for which the temple stood is transferred to the life of the city. All is sacred, the Shekinah glory fills the entire city (cf. Ezek. chs. 10-11 and 43:1-7), and God is every where accessible to the priestly race.”

 

In comment on Hebrews12:22-24 Hughes (p.545) contrasts the two mountains:

 

MOUNT SINAI MOUNT ZION
What may be touched The city of the living God, the heavenly Jerusalem
A blazing fire Innumerable angels in festal gathering
Darkness The assembly of the first-born
Gloom A judge who is God of all
A tempest The spirits of just men made perfect
The sound of a trumpet Jesus, the mediator of a new covenant
A voice… The sprinkled blood …

 

THE BETTERS

The letter to the Hebrews is significant for its “betters”. These comparisons/contrasts admirably pinpoint both the continuity and discontinuity between the old and new covenants. They are listed as follows:

  • Better things (6:9)
  • A better hope (7:19)
  • A better covenant (7:22; 8:6)
  • A better ministry (8:6)
  • Better promises (8:6)
  • Better sacrifices (9:23)
  • Better and more lasting possession (10:34)
  • Better country (11:16)
  • A better resurrection (11:35)
  • Something better (11:40)
  • A better word (12:24).

To the above might be added texts like 9:11,24 and 10:1, cf. 8:2.

 

Not Manufactured

Creation

One of the most fundamental of all the contrasts (apparently missed by most writers) in the NT is that between what is “made by hand” and what is “not made by hand”.  See further my Manufactured or Not So. In essence it points to the intrinsic difference between the uncreated Creator and what he has created. Thus in the OT the word for “not made by hand” (acheiropoietos) does not appear since the material creation is “made by hand” (Ps. 102:25; Isa. 45:12; 48:13, etc.). It follows from this that since man, insofar as he is flesh, stems from the earth, he too is “manufactured”. While this may be inferred from Genesis 2:7 (cf. Ps. 139:13-16), it is explicitly stated in Job 10:8 and Psalms 119:73 and 138:8, for example.

 

New Creation

In the NT, however, an explicit distinction is made between what is “made by hand” and what is “not made by hand”. Thus in Hebrews 9:11 and 24 it is made clear that the sanctuary which Jesus entered as our high priest was not an impermanent earthly but a permanent heavenly one (Acts 7:48; 17:24; Heb. 1:11, cf. Lohse TDNT 9, Grand Rapids, 1973, p.436). Again in 2 Corinthians 5:1 Paul distinguishes between an earthly tent created by God and “a house not made with hands” eternal in the heavens (cf. Col. 2:11). The conclusion that must necessarily be drawn from texts like these is that what is “manufactured” even by God himself is defective in the sense that it is temporal like the hand-written law (cf. Mt. 5:18; Rom. 7:1) and not eternal (cf. Mt. 24:35). This manifestly conforms with what is taught throughout Scripture that the eternal God is not on any account to be confused with his hand-made creation (cf. Ps. 102: 25-27; Isa. 40:6-8; 51:6; Mt. 24:35, Rom. 1:23, etc.). 

 

In light of this it can be inferred that those who teach the redemption instead of the replacement of the “hand-made” creation (in 2008 a current fad) including its corollary the flesh are deeply mistaken. The temporal material creation, which has both a beginning (Gen. 1:1) and an end (Heb. 12:27), relates with the old covenant which is passing away (1 Cor. 7:31; 2 Cor. 3:11; 5:17; Heb. 8:7,13; 1 John 2:8,17; Rev. 21:1, etc.) never to be restored; the spiritual new creation/Jerusalem/city/country or kingdom of God/heaven to which we are called (Phil. 3:14; Heb. 3:1, cf. 6:1) and already exists (Mt. 5:10,20; 6:10,33; 2 Pet. 3:13) relates exclusively with the new or eternal covenant never to be displaced. In this instance God’s dwelling with man is forever in heaven, in his own house (John 14:2, cf. Acts 7:48-50) and definitely not on the corruptible earth which, like the decaying body which derives from it (2 Cor. 4:16; 5:1), is in the throes of becoming obsolete (Heb. 1:10f., cf. 8:13) leading to eventual dissolution (Rev. 21:1-5; 6:12; 16:18; 20:11; Heb. 12:27-29; 2 Pet.3:7,10-12).

 

Conclusion

So in light even of the (limited) evidence presented above we may conclude that while there is undeniable continuity of concept in the Bible, there is frequently difference in content or kind. Examples of this are temple, sacrifice, circumcision, Jerusalem, prophet, priest, king, worship, body, creation and so forth. So far as the concept of covenant is concerned both OT (Jer. 31:31-34) and NT (2 Cor. 3; Heb. 8.) impress on our minds the discontinuity between the old and the new (Heb. 8:7,13; 2 Cor. 3:11; 5:17, etc.). At bottom, the old is temporal and provisional (Mt. 5:18) and relates to this world, the new is eternal (Mt. 24:35) and relates to the world to come. Our problems in understanding the difference usually arise from the presence of the future, or the overlap of the ages which are themselves ultimately discontinuous (cf. Heb. 9:11; Luke 20:34-36; Eph. 1:20f., etc.). (It is frequently asserted that the law though set aside as a means to salvation is still to be upheld as a guide to conduct. True though this is in a way not least because nine of the original ten commandments are referred to in the NT as retaining permanent relevance, Christians frequently forget that the law has been replaced by the law of Christ. The Sermon on the Mount radicalizes the law or enhances its spirituality. So while there is clear continuity between the law of Moses and the law of Christ, there is also discontinuity. The righteousness of the Christian is intended to exceed that of the scribes and Pharisees. As the author of Hebrews says, the law is not without fault (Heb. 8:7). It was inaugurated and maintained by repeated animal sacrifices, whereas the new was permanently established by the shedding of the blood of Christ once for all. Since the law made nothing perfect and ceased to operate at death (Rom. 7:1f., cf. Mt. 5:18, for Christians at death in Christ), it required replacement with a better hope in our approach to God (Heb. 7:18f.).

 

So in view of the evidence presented above stress must be placed on the discontinuity between the old and new covenants. I have nowhere come across a statement emphasizing this comparable to that of Ben Witherington who writes: “Hebrews 10:9 is very important and emphatic and reinforces the ideas of Hebrews 7:12-19 and Hebrews 8:7,13…. Here we have a definite theology of discontinuity and replacement – the one replaces the other. Our author could not have said it more emphatically” (p.279).   

 

_____________________________________________________________________

References:

G.R.Beasley-Murray, The Book of Revelation, London, 1974.

R.Y.K.Fung, The Epistle to the Galatians, Grand Rapids, 1988.

Hendriksen, Colossians, London, 1971.

P.E.Hughes, Hebrews, Grand Rapids, 1977.

M.Silva in The Evangelical Dictionary of Biblical Theology, ed. W.A.Elwell, Grand Rapids, 1996.

Ben Witherington III, Letters and Homilies for Jewish Christians, A Socio-Rhetorical Commentary on Hebrews, James and Jude, Downers Grove/Nottingham, 2007.

 

Faith and Invisibility – Seeing the Invisible

The central message of the Bible is that we are justified by faith in our invisible God (cf. Rom. 1:16f.). Since Paul tells us in 2 Corinthians 5:7 that we walk by faith and not by sight, it is scarcely surprising that faith pervades almost the entire Bible (cf. Heb. 11). Paul’s comment is clearly grounded in Scripture, and it is worth tracking its progress.

Creation
We start by acknowledging that God who is spirit (John 4:24, cf. Gen. 1:2) is physically invisible to us, his physical creatures. As Paul teaches later (1 Cor. 2:14) spiritual things are spiritually discerned.  So far as creation is concerned, we believe that it was God who brought it into being by his power and wisdom (Isa. 48:13; Rom. 1:20; Heb. 11:3). While Adam and Eve hear God in the Garden (cf. Heb. 12:19), they do not see him (cf. John 3:8). In fact he contrasts sharply with the visible material idols of the heathen (Isa. 44, etc.). Whenever God reveals himself in the OT there is no hint that he is ever seen even though Moses is said to talk with him face to face. Clearly the latter phrase expresses spiritual intimacy and must be regarded as figurative especially in view of the fact that God refused to allow his servant to see his glory (Ex. 33:18-23), not least because he was a consuming fire (Dt. 4:24). Furthermore, the author of Hebrews tells us that Moses left Egypt by faith and persevered as though he saw him who was invisible (Heb. 11:27).
Heathen Idols
As has just been intimated, the invisibility of our Creator God stands in strong contrast with the visibility of the man-made idols of the heathen for whom seeing is believing. The prophets harped on the fact that the gods of the Gentiles were manufactured or “made by hand” (cheiropoietos) and to that extent material or physical (Isa. 2:8; 17:8; 44; Jer. 10). As the Psalmist has it, in contrast with the true God who is in the heavens (cf. Ps. 96:5), the idols of the heathen “are silver and gold, the work of human hands. They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; noses, but do not smell. They have hands but do not feel; feet, but do not walk; and they do not make a sound in their throat. Those who make them become like them; so do all who trust in them”  (Ps. 115:4-8). The basic materialism or naturalism of this passage is manifest. And even today despite our so-called sophistication there remains a primitive urge to worship visible material things and in effect to deify the material creation (cf. modern naturalistic evolutionism). Isaiah and Jeremiah go to some length to ridicule gods that are made of wood or stone (Isa. 2:8; 44:9-20; Jer. 10:1-16, cf. 1 Kings 18:27). Though they could be seen, they were dumb, immobile and had to be carried.
The True God
In contrast, the true God was the Creator and Sustainer of the heavens and the earth (Ps. 96:5; Jon. 1:9). At the exodus he had acted on behalf of his believing people and had himself carried them on eagle’s wings (Ex. 19:4, cf. Isa. 46:3). Not surprisingly they were forbidden to make any idol of him after the fashion of anything created (Ex. 20:4; Dt. 4:15-19; 17:3, cf. Ps. 106:20; Rom. 1:23). The distinction between the invisible Creator and his visible creation was fundamental and provided the basis for the earth/heaven, flesh/spirit dualism that pervades Scripture. While God invisibly ruled history and his people’s destiny, he revealed himself in various spiritual ways through his servants the prophets (cf. Heb. 1:1). Thus his word or promise of salvation stood in strong contrast with what he had made (Is. 40:6-8; 51:6,8; Mt. 4:3f.; 24:35; 1 Pet. 1:23-25, etc.).
Natural or Physical Inability
In the NT man’s natural inability to see God is underlined first by John who tells us in 1:18 that no one has ever seen God despite the fact that his glory, if not his majesty, was manifest in Christ (John 1:14; 14:8-11). Paul gives us some indication of the reason for this when he refers to the King of the ages who is incorruptible (Gk.), invisible (1 Tim. 1:17), immortal and dwells in unapproachable light (1 Tim. 6:16). In Romans 1:23 he sets in contrast corruptible man and his incorruptible God. Then in 2:7 (cf. v.10) he endorses God’s original promise to Adam (Gen. 2:17, cf. 1:26-28; Ps. 8:5f.; Heb. 2:6-8) that by persistence in doing good mankind will gain glory, honour and incorruptibility but clearly not in visible, material flesh (cf. Rom. 8:18-25). For while the body may be redeemed (Rom. 8:23), not so the flesh which undergoes corruption at death (Gal. 6:8) or transformation replacement (1 Cor. 15:51f.). This is why it is absolutely necessary to be born again spiritually (John 3:1-8). And it is only when both immortality and incorruptibility are attained that man will be enabled to
see God (cf. 2 Tim. 1:10). In the meantime so long as they are in the (fleshly, natural) body, believers will be away from the Lord (2 Cor. 5:6,8) and hence incapable of seeing him (2 Cor. 4:18) except by faith. However, by pursuing the path to perfection in the power of the Spirit they may be increasingly transformed from one degree of glory to another into the image of Christ (2 Cor. 3:18; Rom. 8:29). The upshot of this will be the beatific vision; they will eventually enter the very presence of God, see his face in Christ (Heb. 2:10; 1 Pet. 3:18; Rev. 22:4) and be generically as he is (1 John 3:2; Phil. 3:21; Heb. 12:23; 1 Pet. 4:6; 2 Pet. 1:4). When this occurs there will be no more night for God himself will be their light.
The fact that we are justified by faith based on God’s promises means that the invisibility of God and of spiritual things to the natural man, especially to disbelievers (2 Cor. 4:4), is basic to the Bible. It is only by faith that the invisible becomes visible or is spiritually discerned (1 Cor. 2:14). For the world of which Ishmael and Esau are representative a bird in the hand is always worth two in the bush and seeing is believing. They belong by choice to this world (cf. John 17: 14) and have their portion in it (Ps. 17:14; Gal. 4:30; Heb. 12:16). On the other hand, for the believer the blessings of the future are not empty pie in the sky but eternal realities which will eventually be attained. Their hope is for what is presently invisible glory (Rom. 8:24f.; 1 Cor. 2:9; Col. 1:27). This is illustrated supremely by the story of Abraham who rejoiced that he would see Christ’s day (John 8:56).
The Faith of Abraham
The promises God made to Abraham were unseen and intangible. Abraham and many like him in the history of salvation were far off or remote from their reality and ultimate realization (cf. children, Acts 2:39).  They remained strangers and exiles (Heb. 11:13) like the heathen they were (Eph. 2:19). Even Moses who endured as seeing the invisible God (Heb. 11:27) was only permitted to see the Promised Land at a distance. And it was Caleb and Joshua who of all the unbelieving generation that left Egypt who continued to believe in what remained until towards the end of the pilgrimage an unseen reality. They alone were eventually enabled to see its temporary fulfilment. As Lane expresses the issue, “Faith brings into the present the reality of that which is future, unseen, or heavenly” (WBC Hebrews, 1-8, p.99). On this assumption, OT believers, who in the nature of the case inherited the promise only partially (Heb. 6:14f., cf. 1 Cor. 13:9-12), will eventually receive its complete eschatological fulfilment along with those granted a greater revelation (Heb. 11:39f., cf. 12:22-24). As Paul makes clear in Galatians 3 (see espec. vv.14,29) Abraham and all his spiritual children are to be considered as one (cf. Eph. 3:6). Thus we cannot but conclude in the words of Article VII of the Church of England that “The Old Testament is not contrary to the New: for in both the Old and New Testament everlasting life is offered to Mankind by Christ who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did only look for transitory promises” (Australian Prayer Book, p.628). Truly as Jesus said to Thomas who, among others (cf. Acts 10:41), was privileged to see him in his (uncorrupted) flesh as risen from the grave, “Blessed are those who have not seen and yet have believed” (John 20:29, cf. 17:20; 1 Pet. 1:8f.).
Conclusion
It is highly significant that Jesus pictures Abraham and all his spiritual progeny (Gal. 3:29) sitting at table in the kingdom of God (Mt. 8:11). And it is only in that spiritual kingdom that invisibility will give way to sight (Rev. 22:4; 2 Cor. 5:8).
Additional Note (1)
It may be countered that the last comment is false since the book of Revelation clearly teaches that every eye will see Jesus when he returns (1:7, cf. Acts 1:11; Tit. 2:13). In reply it must be said, first, that Paul’s comment regarding faith is general; he is not thinking specifically of those who are alive at end of the age. Second, when Jesus comes again in the glory of the Father (Mt. 16:27; Luke 9:26, etc.), in accordance with teaching as old as Genesis (e.g. 16:13; 32:30, cf. Ex. 33:17-23), his visibility will result in death for the wicked and change for those who are eagerly awaiting him in faith (1 Cor. 15:51). In other words, Jesus will not, as some erroneously teach, return to earth in material flesh, from which he necessarily underwent change at his ascension (1 Cor. 15:50ff., cf. John 17:5,24), but as a consuming fire (2 Thes. 1:7f.; 2:8; Heb. 12:25-29; 2 Pet. 3:7,10-12).
In case the point has been missed, it needs finally to be noted that visibility in Scripture is always correlated with the physical/material; invisibility with the spiritual (Rom. 1:20; 2 Cor. 4:18; 5:7; Rom. 8:24f.; 1 Tim. 1:17; 6:16; Heb. 11:1,3). This underscores man’s dualistic flesh/spirit nature irrespective of sin (cf. 1 Cor. 2:10-16). Though like the animals in that he also derives from the earth (cf. Ps. 49:12,20; Gen. 2:7), man alone is made in the image of God. And it is in that image fully realized in its conformity to the image of Christ (2 Cor. 3:18, cf. Phil. 3:21) that he will see God (Rev. 22:4). (Cf. Baldwyn in comment on Daniel 7:13: “The beasts turn out to be representative of certain human beings; the one who comes with the clouds is like a human being in the sense that He is what every human being should be if he is true to type, that is, one who is made in the image of God (Gen. 1:26,27)” (p.143).
Additional Note (2)
Writing in COVENANT THEOLOGY ed. Cartledge and Mills, Carlisle 2001, p.42, James Dunn makes an important point regarding the visibility of the law. Referring to 2 Corinthians 3, etc., he says, “The point is that gramma denotes the visible letter on the page or scroll, the law as written, visible to sight in the written letter. If the law is being summed up in this ‘letter’, then it is the law reduced to the letter, the visible regulation, the outward act of compliance, circumcision in the flesh. Paul makes the point explicitly in Romans 2:28-9:
For the true Jew is not the one visibly marked as such, nor circumcision that which is
performed visibly in the flesh, but one who is so in a hidden way, and circumcision is of
the heart, in Spirit not in letter [gramma]. (author’s translation)
Hence also Paul’s claim that Christians experience the inward reality of the Spirit, which is the antithesis of the gramma: ‘we are slaves not under the old written code [gramma] but in the new life of the Spirit’ (Rom. 7:6); ‘ministers of a new covenant, not of letter [gramma] but of spirit; for the letter kills, but the Spirit gives life’ (2 Cor. 3:6).”
Needless to say, while Dunn’s remarks hardly harmonize with his thesis regarding the unity of the covenant, they certainly do with new covenant sealing which is spiritual and therefore physically invisible (cf. John 6:27; 2 Cor. 1:22; Eph. 1:13; 4:30; Rev. 7:3).
Prompted by Dunn’s comments on Romans 2:28f., (1* In his commentary, p.124, Dunn highlights the contrast between the open (visible), the flesh and the letter on the one hand and the hidden (invisible), the heart and the spirit on the other.) we  can hardly fail to note the correspondence between the invisibility of new covenant circumcision and its being “not made by hand” (acheiropoietos) in Colossians 2:11 (cf. Phil. 3:3 and Eph. 2:11). Again we are forced to the conclusion that the physical/material which is “made by hand” (Ps. 102:25; Isa. 48:13; 64:8, etc.) is ephemeral while the spiritual is permanent. (Note further the visible cheirographon or handwriting of Col. 2:14. On handwork in general, see my Manufactured or Not So at www.kenstothard.com /.) This inference is explicitly affirmed by Paul in 2 Corinthians 4:18 supported by Romans 8:20,24f. (cf. 1 Pet. 3:4; 1 John 2:17).
Commenting on 1 Corinthians 7:31 Fee draws attention to the impermanent nature of visible features of this age and alludes to 1:28; 2:6; 6:13; 13:8-11; 15:24-26 (pp. 83, 342).   References like Isaiah 51:6; 54:10; Matthew 6:19-21, Luke 12:33, 16:9, 17:22-37 and Hebrews 1:10-12 point in the same direction. Needless to add, our immortal, incorruptible God is invisible (1 Tim. 1:17; 6:16; Rom. 1:20,23, etc.) and contrasts strongly with ‘hand-made’ gods (2 K. 19:18; 2 Chr. 32:19).
Additional Note (3)
Hebrews 12:18-21, in contrast with 12:22-24 which relate to the perfection of the heavenly realm, emphasize the visibility, tangibility and audibility associated with the old covenant. The same three characteristics re-appear in 1 John 1:1-3 where the truth of the incarnation is stressed. It might be added as Stott, for example, suggests (p.60) that the particular time hinted at by John is the post-resurrection period of Jesus’ sojourn on earth (see e.g. Luke 24:39; John 20:26-29, etc.). If this is so, then it clearly undermines the widespread idea that Jesus was glorified at his resurrection from the dead.
References
Joyce G.Baldwyn, Daniel, Leicester, 1978.
J.D.G.Dunn, Romans 1-8, Dallas, 1888.
G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.
J.R.W.Stott, The Epistles of John, London, 1964.
(On aphthartos see the references in Englishman’s Greek Concordance and Lexicon, p.109.
Note de Silva, p.387: “Significantly, 11:3 affirms the ultimate dependence of the visible on the invisible. Cf. p.103,409,453 n

The central message of the Bible is that we are justified by faith in our invisible God (cf. Rom. 1:16f.). Since Paul tells us in 2 Corinthians 5:7 that we walk by faith and not by sight, it is scarcely surprising that faith pervades almost the entire Bible (cf. Heb. 11). Paul’s comment is clearly grounded in Scripture, and it is worth tracking its progress.


Creation

We start by acknowledging that God who is spirit (John 4:24, cf. Gen. 1:2) is physically invisible to us, his physical creatures. As Paul teaches later (1 Cor. 2:14) spiritual things are spiritually discerned.  So far as creation is concerned, we believe that it was God who brought it into being by his power and wisdom (Isa. 48:13; Rom. 1:20; Heb. 11:3). While Adam and Eve hear God in the Garden (cf. Heb. 12:19), they do not see him (cf. John 3:8). In fact he contrasts sharply with the visible material idols of the heathen (Isa. 44, etc.). Whenever God reveals himself in the OT there is no hint that he is ever seen even though Moses is said to talk with him face to face. Clearly the latter phrase expresses spiritual intimacy and must be regarded as figurative especially in view of the fact that God refused to allow his servant to see his glory (Ex. 33:18-23), not least because he was a consuming fire (Dt. 4:24). Furthermore, the author of Hebrews tells us that Moses left Egypt by faith and persevered as though he saw him who was invisible (Heb. 11:27).


Heathen Idols

As has just been intimated, the invisibility of our Creator God stands in strong contrast with the visibility of the man-made idols of the heathen for whom seeing is believing. The prophets harped on the fact that the gods of the Gentiles were manufactured or “made by hand” (cheiropoietos) and to that extent material or physical (Isa. 2:8; 17:8; 44; Jer. 10). As the Psalmist has it, in contrast with the true God who is in the heavens (cf. Ps. 96:5), the idols of the heathen “are silver and gold, the work of human hands. They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; noses, but do not smell. They have hands but do not feel; feet, but do not walk; and they do not make a sound in their throat. Those who make them become like them; so do all who trust in them”  (Ps. 115:4-8). The basic materialism or naturalism of this passage is manifest. And even today despite our so-called sophistication there remains a primitive urge to worship visible material things and in effect to deify the material creation (cf. modern naturalistic evolutionism). Isaiah and Jeremiah go to some length to ridicule gods that are made of wood or stone (Isa. 2:8; 44:9-20; Jer. 10:1-16, cf. 1 Kings 18:27). Though they could be seen, they were dumb, immobile and had to be carried.


The True God

In contrast, the true God was the Creator and Sustainer of the heavens and the earth (Ps. 96:5; Jon. 1:9). At the exodus he had acted on behalf of his believing people and had himself carried them on eagle’s wings (Ex. 19:4, cf. Isa. 46:3). Not surprisingly they were forbidden to make any idol of him after the fashion of anything created (Ex. 20:4; Dt. 4:15-19; 17:3, cf. Ps. 106:20; Rom. 1:23). The distinction between the invisible Creator and his visible creation was fundamental and provided the basis for the earth/heaven, flesh/spirit dualism that pervades Scripture. While God invisibly ruled history and his people’s destiny, he revealed himself in various spiritual ways through his servants the prophets (cf. Heb. 1:1). Thus his word or promise of salvation stood in strong contrast with what he had made (Is. 40:6-8; 51:6,8; Mt. 4:3f.; 24:35; 1 Pet. 1:23-25, etc.).


Natural or Physical Inability

In the NT man’s natural inability to see God is underlined first by John who tells us in 1:18 that no one has ever seen God despite the fact that his glory, if not his majesty, was manifest in Christ (John 1:14; 14:8-11). Paul gives us some indication of the reason for this when he refers to the King of the ages who is incorruptible (Gk.), invisible (1 Tim. 1:17), immortal and dwells in unapproachable light (1 Tim. 6:16). In Romans 1:23 he sets in contrast corruptible man and his incorruptible God. Then in 2:7 (cf. v.10) he endorses God’s original promise to Adam (Gen. 2:17, cf. 1:26-28; Ps. 8:5f.; Heb. 2:6-8) that by persistence in doing good mankind will gain glory, honour and incorruptibility but clearly not in visible, material flesh (cf. Rom. 8:18-25). For while the body may be redeemed (Rom. 8:23), not so the flesh which undergoes corruption at death (Gal. 6:8) or transformation replacement (1 Cor. 15:51f.). This is why it is absolutely necessary to be born again spiritually (John 3:1-8). And it is only when both immortality and incorruptibility are attained that man will be enabled to see God (cf. 2 Tim. 1:10). In the meantime so long as they are in the (fleshly, natural) body, believers will be away from the Lord (2 Cor. 5:6,8) and hence incapable of seeing him (2 Cor. 4:18) except by faith. However, by pursuing the path to perfection in the power of the Spirit they may be increasingly transformed from one degree of glory to another into the image of Christ (2 Cor. 3:18; Rom. 8:29). The upshot of this will be the beatific vision; they will eventually enter the very presence of God, see his face in Christ (Heb. 2:10; 1 Pet. 3:18; Rev. 22:4) and be generically as he is (1 John 3:2; Phil. 3:21; Heb. 12:23; 1 Pet. 4:6; 2 Pet. 1:4). When this occurs there will be no more night for God himself will be their light.

The fact that we are justified by faith based on God’s promises means that the invisibility of God and of spiritual things to the natural man, especially to disbelievers (2 Cor. 4:4), is basic to the Bible. It is only by faith that the invisible becomes visible or is spiritually discerned (1 Cor. 2:14). For the world of which Ishmael and Esau are representative a bird in the hand is always worth two in the bush and seeing is believing. They belong by choice to this world (cf. John 17: 14) and have their portion in it (Ps. 17:14; Gal. 4:30; Heb. 12:16). On the other hand, for the believer the blessings of the future are not empty pie in the sky but eternal realities which will eventually be attained. Their hope is for what is presently invisible glory (Rom. 8:24f.; 1 Cor. 2:9; Col. 1:27). This is illustrated supremely by the story of Abraham who rejoiced that he would see Christ’s day (John 8:56).


The Faith of Abraham

The promises God made to Abraham were unseen and intangible. Abraham and many like him in the history of salvation were far off or remote from their reality and ultimate realization (cf. children, Acts 2:39).  They remained strangers and exiles (Heb. 11:13) like the heathen they were (Eph. 2:19). Even Moses who endured as seeing the invisible God (Heb. 11:27) was only permitted to see the Promised Land at a distance. And it was Caleb and Joshua who of all the unbelieving generation that left Egypt who continued to believe in what remained until towards the end of the pilgrimage an unseen reality. They alone were eventually enabled to see its temporary fulfilment. As Lane expresses the issue, “Faith brings into the present the reality of that which is future, unseen, or heavenly” (WBC Hebrews, 1-8, p.99). On this assumption, OT believers, who in the nature of the case inherited the promise only partially (Heb. 6:14f., cf. 1 Cor. 13:9-12), will eventually receive its complete eschatological fulfilment along with those granted a greater revelation (Heb. 11:39f., cf. 12:22-24). As Paul makes clear in Galatians 3 (see espec. vv.14,29) Abraham and all his spiritual children are to be considered as one (cf. Eph. 3:6). Thus we cannot but conclude in the words of Article VII of the Church of England that “The Old Testament is not contrary to the New: for in both the Old and New Testament everlasting life is offered to Mankind by Christ who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did only look for transitory promises” (Australian Prayer Book, p.628). Truly as Jesus said to Thomas who, among others (cf. Acts 10:41), was privileged to see him in his (uncorrupted) flesh as risen from the grave, “Blessed are those who have not seen and yet have believed” (John 20:29, cf. 17:20; 1 Pet. 1:8f.).


Conclusion

It is highly significant that Jesus pictures Abraham and all his spiritual progeny (Gal. 3:29) sitting at table in the kingdom of God (Mt. 8:11). And it is only in that spiritual kingdom that invisibility will give way to sight (Rev. 22:4; 2 Cor. 5:8).


Additional Note (1)

It may be countered that the last comment is false since the book of Revelation clearly teaches that every eye will see Jesus when he returns (1:7, cf. Acts 1:11; Tit. 2:13). In reply it must be said, first, that Paul’s comment regarding faith is general; he is not thinking specifically of those who are alive at end of the age. Second, when Jesus comes again in the glory of the Father (Mt. 16:27; Luke 9:26, etc.), in accordance with teaching as old as Genesis (e.g. 16:13; 32:30, cf. Ex. 33:17-23), his visibility will result in death for the wicked and change for those who are eagerly awaiting him in faith (1 Cor. 15:51). In other words, Jesus will not, as some erroneously teach, return to earth in material flesh, from which he necessarily underwent change at his ascension (1 Cor. 15:50ff., cf. John 17:5,24), but as a consuming fire (2 Thes. 1:7f.; 2:8; Heb. 12:25-29; 2 Pet. 3:7,10-12).

In case the point has been missed, it needs finally to be noted that visibility in Scripture is always correlated with the physical/material; invisibility with the spiritual (Rom. 1:20; 2 Cor. 4:18; 5:7; Rom. 8:24f.; 1 Tim. 1:17; 6:16; Heb. 11:1,3). This underscores man’s dualistic flesh/spirit nature irrespective of sin (cf. 1 Cor. 2:10-16). Though like the animals in that he also derives from the earth (cf. Ps. 49:12,20; Gen. 2:7), man alone is made in the image of God. And it is in that image fully realized in its conformity to the image of Christ (2 Cor. 3:18, cf. Phil. 3:21) that he will see God (Rev. 22:4). (Cf. Baldwyn in comment on Daniel 7:13: “The beasts turn out to be representative of certain human beings; the one who comes with the clouds is like a human being in the sense that He is what every human being should be if he is true to type, that is, one who is made in the image of God (Gen. 1:26,27)” (p.143).


Additional Note (2)

Writing in Covenant Theology ed. Cartledge and Mills, Carlisle 2001, p.42, James Dunn makes an important point regarding the visibility of the law. Referring to 2 Corinthians 3, etc., he says, “The point is that gramma denotes the visible letter on the page or scroll, the law as written, visible to sight in the written letter. If the law is being summed up in this ‘letter’, then it is the law reduced to the letter, the visible regulation, the outward act of compliance, circumcision in the flesh. Paul makes the point explicitly in Romans 2:28-9:

For the true Jew is not the one visibly marked as such, nor circumcision that which is performed visibly in the flesh, but one who is so in a hidden way, and circumcision is of the heart, in Spirit not in letter [gramma]. (author’s translation)

Hence also Paul’s claim that Christians experience the inward reality of the Spirit, which is the antithesis of the gramma: ‘we are slaves not under the old written code [gramma] but in the new life of the Spirit’ (Rom. 7:6); ‘ministers of a new covenant, not of letter [gramma] but of spirit; for the letter kills, but the Spirit gives life’ (2 Cor. 3:6).”

Needless to say, while Dunn’s remarks hardly harmonize with his thesis regarding the unity of the covenant, they certainly do with new covenant sealing which is spiritual and therefore physically invisible (cf. John 6:27; 2 Cor. 1:22; Eph. 1:13; 4:30; Rev. 7:3).

Prompted by Dunn’s comments on Romans 2:28f., (1* In his commentary, p.124, Dunn highlights the contrast between the open (visible), the flesh and the letter on the one hand and the hidden (invisible), the heart and the spirit on the other.) we  can hardly fail to note the correspondence between the invisibility of new covenant circumcision and its being “not made by hand” (acheiropoietos) in Colossians 2:11 (cf. Phil. 3:3 and Eph. 2:11). Again we are forced to the conclusion that the physical/material which is “made by hand” (Ps. 102:25; Isa. 48:13; 64:8, etc.) is ephemeral while the spiritual is permanent. (Note further the visible cheirographon or handwriting of Col. 2:14. On handwork in general, see my Manufactured Or Not So) This inference is explicitly affirmed by Paul in 2 Corinthians 4:18 supported by Romans 8:20,24f. (cf. 1 Pet. 3:4; 1 John 2:17).

Commenting on 1 Corinthians 7:31 Fee draws attention to the impermanent nature of visible features of this age and alludes to 1:28; 2:6; 6:13; 13:8-11; 15:24-26 (pp. 83, 342).   References like Isaiah 51:6; 54:10; Matthew 6:19-21, Luke 12:33, 16:9, 17:22-37 and Hebrews 1:10-12 point in the same direction. Needless to add, our immortal, incorruptible God is invisible (1 Tim. 1:17; 6:16; Rom. 1:20,23, etc.) and contrasts strongly with ‘hand-made’ gods (2 K. 19:18; 2 Chr. 32:19).


Additional Note (3)

Hebrews 12:18-21, in contrast with 12:22-24 which relate to the perfection of the heavenly realm, emphasize the visibility, tangibility and audibility associated with the old covenant. The same three characteristics re-appear in 1 John 1:1-3 where the truth of the incarnation is stressed. It might be added as Stott, for example, suggests (p.60) that the particular time hinted at by John is the post-resurrection period of Jesus’ sojourn on earth (see e.g. Luke 24:39; John 20:26-29, etc.). If this is so, then it clearly undermines the widespread idea that Jesus was glorified at his resurrection from the dead.

_______________________________________________________________

References

Joyce G.Baldwyn, Daniel, Leicester, 1978.

J.D.G.Dunn, Romans 1-8, Dallas, 1888.

G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.

J.R.W.Stott, The Epistles of John, London, 1964.

(On aphthartos see the references in Englishman’s Greek Concordance and Lexicon, p.109.

Note de Silva, p.387: “Significantly, 11:3 affirms the ultimate dependence of the visible on the invisible. Cf. p.103,409,453 n

Biblical Dualism

Monism

Some religions, philosophies and ideologies are essentially monistic in their outlook denying the duality of mind and matter. Materialists, for instance, maintain that there is only one “substance” and that even thought, consciousness and will are ultimately chemical. For them, the functioning of the mind can be attributed simply to the working of the brain. Further, the mind cannot exist apart from the (physical) body. Needless to say, if this is the case, disembodied minds are impossible and God who is spirit (John 4:24) cannot exist. (How the material came into existence is another matter. For the believer Romans 1:20 points the way.)

So far as monistic or pantheistic religions are concerned, everything is God and he is identified with natural objects and the forces of nature. In light of this it is hardly surprising that various religions like that of the Canaanites in the OT or the Aztecs in Mexico were concerned to appease or pacify their angry gods by brutal acts of (child) sacrifice when things were going badly. In a pantheistic religion like Hinduism, all gods are tolerated in worship. New Age belief, which was inspired by Eastern religions, famously led one of its devotees, the film star Shirley MacClaine, to run along a beach shouting “I am God”. Christianity, of course, cannot tolerate such ideas as these.

Greek Dualism

While Christianity, like Judaism and Islam, theoretically rejects monism in its worldview, it has been powerfully affected by Greek dualism which has played a significant part in its history. (On dualism in its various manifestations, see e.g. Scaling the Secular City, J.P.Moreland, pp.78ff.; M.H.Cressey in NBD, pp.283f., H.B.Kuhn in EDT, p.334, G.E.Ladd, Jesus and the Kingdom, pp.83ff., A Theology of the New Testament, ch.17. P.E Hughes, 2 Corinthians, espec. 153ff.) One of the basic reasons for this is that Greek language and culture spread by the military triumphs of Alexander the Great made a powerful impact first on the Jews and later on Christians. The OT was translated into Greek (LXX) for the benefit of Jews of the Dispersion and some of the latter, like Philo, were heavily influenced in their interpretation of Scripture by Greek thinking. But whereas for the Jews the body as part of God’s “good” creation was respected, for the Greeks, Plato in particular, it was regarded as the prison house of the immortal soul from which it was necessary to escape. (1* See e.g. Harris, pp.284f.; Kelly, pp.303f. See also my essay The End of the World) Needless to say, modern Christians almost pathologically afraid of Greek dualism when dealing with the body hasten to dissociate themselves from Plato. Regrettably, however, labouring under influences alien to the Bible (2* Prompted by a comment by Barth, Naugle asks: “To what extent are Christian worldviews truly biblical? … For indeed, many have been deceived by failing to recognize how the purity of the faith and the Scriptures can be polluted by an alien worldview”, p.336. It will become clear to the reader that I believe that Naugle himself, who believes in the redemption of creation, has wrongly absorbed alien Augustinian views which pervert true Christianity. See below my note on Naugle.), they usually fail to appreciate the difference between Greek and biblical dualism and draw the false conclusion that both the body of flesh and its corollary, the material world, will be redeemed despite pervasive biblical testimony against it (see e.g. C.J.H. Wright, Spirit, pp.32f., etc., cf. The Mission of God, p.279,286,404, etc.).

Biblical Dualism

The Bible makes it clear from its very first verse that God the Creator is separate from his creation. Monistic pantheism is ruled out of bounds from the start. As revelation progresses it becomes increasingly clear that the pervasive sin of the heathen, idolatry or the worship of nature in some form, is to be avoided. The first and second of the ten commandments give God himself exclusive priority of place and forbid devotion to what is “made by hand” (cheiropoietos) in any form (Isa. 2:8,18,20, etc.). It is here, however, that the church has usually erred: it has failed to recognize that creation itself including man (Job 10:8; Ps. 119:73), though the work of God, is also “made by hand” (Ps. 102:25; Isa. 45:12; 48:13; 66:2, etc.) and is not to be idolized in any way. In view of this it is to be expected that Moses should have strongly condemned the worship not only of the work of men’s hands but that of God as well (Dt. 4:15-19, cf. Rom. 1:23). (See further my essay Manufactured Or Not So)

Christian Tradition

It may be asked why this is so? The answer lies in the fact that God alone is eternal, perfect, complete and lacking nothing (Ps. 50:10-12, cf. Rom. 11:34-36; James 1:4) and his creation by the very fact of its being his creation is temporal, imperfect and needs to be providentially sustained (Job 34:14f., Ps. 65:5-13, etc.). While God has neither beginning nor end (Ps. 102:27, cf. Heb. 7:3), creation has both (Gen. 1:1; Ps. 102:25f., Heb. 1:11). Once we see this, it becomes apparent that the widespread notion that creation was originally perfect is fundamentally false. When Genesis 1 refers to the goodness of creation it means that it is useful, suited like a tool (cf. Ps. 119:91; Prov. 16:4; Eccl. 3:11, see e.g. Walton, pp.91,95, etc.) to its temporal purpose as, on reflection, references like Genesis 2:9,18 and 3:6 make quite clear. If this is so, why was it hidden from our forebears? The answer is plain. Western theology in particular has been governed by the thinking of Augustine. Against his background in Manicheism and Neoplatonism he taught that creation was perfect as God made it but that it was cursed when Adam, the designated Lord of creation, fell from his own perfect righteousness and holiness. (See further my essay Cosmic Curse?) This view of the matter is, however, impossible to sustain and, as can easily be demonstrated, is the antithesis of the truth.

The Biblical View

The Bible tells us that man cannot be good or evil apart from keeping (Dt. 6:25; Rom. 2:13; 1 John 3:7) or breaking (Rom. 4:15; James 2:8-10; 1 John 3:4; 5:17) the law. When he was created, Adam, though potentially in the image of God like all his posterity (Gen. 5:1-3; Dt. 1:39), lacked knowledge of the law, or commandment. Consequently, like the animal kingdom he was morally neither good nor evil. It was not until he had broken the commandment that he was adjudged evil and cast out of the Garden of God (Gen. 3:22-24). Unfortunately, Augustine went further and taught that when Adam “fell” from perfection, all his posterity “fell” too. The consequence of this sort of thinking was that all babies are born sinful (!) despite Paul’s insistence that where there is no law there is no sin (or violation, Rom. 4:15; 5:13; 7:1-13; 1 Cor. 15:56; Gal. 5:23, cf. John 9:41; 15:22,24). (See further my essays relating to original sin.) One of the most obvious problems with this is that Jesus was one of Adam’s posterity (Luke 3:38), so logically he was born sinful too. To overcome this, Augustine theorized that Jesus avoided the taint of original sin by being born of a virgin, implying that sin is transmitted by what he called “carnal concupiscence”. In plain words, as an unredeemed Manichee he believed that the flesh and sex were sinful. (3* On this see Rist, pp.321ff.)

It is at this point, however, that an appreciation of true or biblical dualism comes to our rescue. So far as nature is concerned, even the somewhat earth-centred OT distinguishes between flesh and spirit (e.g. Ps. 106:20; 147:10f.; Isa. 31:3; 40:6-8; Mal. 2:15) as opposed to sin and grace. In plain terms, it avoids the Augustinian confusion between nature (physicality) and morals (spirituality). (4* It is interesting to note how writers apparently unaware that Romans 5 and 1 Corinthians 15 are dealing with different subjects frequently transfer ideas from the one to the other and thus create confusion.)

Anthropological Dualism

According to the Bible, man as flesh was created like the animals from the dust (clay) of the earth. He differed, however, because he was also uniquely made in the image of God. As both John (1:13) and Paul (1 Cor. 15:46) imply, man is first mortal and corruptible flesh but has the capacity or potentiality, in contrast with the rest of the animal creation, to become immortal and incorruptible like God who is spirit (Rom. 2:7,10; 1 Pet. 1:7). Indeed, this is what Adam was promised at the beginning on condition of exercising dominion (Gen.1:26-28) and of obeying the commandment or law (Gen. 2:17). To clarify the issue further, man though initially flesh is destined in the course of his development to become both morally and generically like God (cf. Rom. 5:2; 8:29; 2 Cor. 3:18, etc.). And thus his ultimate goal is to become the blameless child of God (Eph. 1:4f.) whose nature, since like begets like (John 3:6), he will obviously share (1 Pet. 4:6; 2 Pet. 1:4, cf. Heb. 12:23). It is thus that Paul in particular stresses man’s dualistic nature (cf. e.g. Guthrie, pp. 173ff.). In doing this he was of course following in the steps of his Master who strongly differentiated between man as flesh and man as spirit (John 3:1-8). It is a matter of regret that this has been largely hidden in the history of the church which has followed and continues to follow the pattern of thought developed by Augustine who taught that the prime purpose of the new birth was to counteract original sin. But what Jesus was clearly telling Nicodemus without even mentioning sin was that it is absolutely necessary (not imperative) for man who is flesh by nature to experience a second or spiritual birth so that he can enter the kingdom of God which involves a different (heavenly) order of existence (cf. 1 Cor. 2:9; 7:31; 1 John 2:17, etc.). Paul implies the same in 1 Corinthians 15:35-57 as do the other apostolic writers though perhaps in less dramatic terms.

Two Adams

Anthropological dualism appears very prominently in 1 Corinthians 15 where Paul distinguishes between the two Adams. In contrast with Romans 5 where he deals with sin and grace, Paul tells his readers here that there are two Adams or two representative men.
In verse 21 and 22, again without any allusion to sin, he implies that as the fleshly children of the first Adam, we all die like the animal kingdom in general (even Jesus as a son of the first was mortal, Luke 3:38), but in our relationship with the second Adam we are made alive. The ‘natural’ difference between the two Adams quite apart from sin is absolutely fundamental. Paul brings this out in verses 45-49 where again his subject is nature not morals. The natural or physical, which is composed of dust (cf. Gen. 2:7; Ps. 78:39; 103:14), is naturally corruptible; by contrast the spiritual, though mortal in the sense that God can destroy it in judgement, is naturally incorruptible (1 Cor. 15:42,50).

Old and New Man

In Ephesians 4:22 and Colossians 3:9f. Paul also distinguishes between the old man and the new man where his prime concern is morals or way of life. Like Peter and the other apostles (1 Pet. 4:2) he is fully aware that the natural or first Adamic man was ruled, contrary to the will of God (Gen. 1:26-26; 2:27), by his flesh or natural passions (Rom. 1:18-32; Eph. 2:1-3). What the flesh dictated, he did, and his character was fashioned accordingly (cf. Romans 7 and my essay on its interpretation). The new man or second Adamic man stands in contrast to the former. He is spiritual and as such is renewed in his mind (Rom. 12:2), led by the Spirit (Gal. 5:16f.) and, no longer conformed to the fleshly passions and the standards of this world (1 Pet. 1:14), he takes on the image and likeness of God in anticipation of redemption (1 Pet 1:15-18; Rom. 6:15-19; 2 Cor. 3:18, cf. Mt. 5:48).

Corporeal or Somatic Dualism

In light of this Paul would appear to be only following logic when he tells us that there are two bodies – a fleshly and a spiritual one (1 Cor. 15:44,46). They are different in kind not least because the first cannot endure in such a way as to share in the (eternal) kingdom of God (1 Cor. 15:50). (See my essay The Heavenly Body.) In 2 Corinthians 5:1 (cf. 1 Cor. 6:13) the apostle makes his point plain when he tells us that our earthly tent will be destroyed and give way to a building from God, a house not made with hands, eternal in the heavens. There is a problem here, however, but one that the apostle had in essence dealt with in 1 Corinthians 15:51ff. After his death once for all on the cross, Jesus, who had personally fulfilled the law and gained life, was never to die again (Rom. 6:9) and his body did not see corruption. If we are not careful we may well draw the conclusion that he ascended into heaven in the flesh (cf. Acts 1:1-11). But this conclusion would be radically wrong and completely contrary to the drift of biblical thought. Paul makes it plain that the saints at the end of history will avoid both death and corruption but in order to do so they will have to undergo transformation, re-embodiment or corporeal replacement (cf. Rom. 8:23). They will in other words, exchange their fleshly or natural bodies for spiritual ones. (5* Dunn hits the nail on the head when he maintains that soma but not sarx can cross the boundary of the ages, Romans, p.391.) This is clearly what Jesus, their forerunner, did. His glory in heaven may be corporeal or somatic (Phil. 3:21) but it is certainly not fleshly (cf. Heb. 5:7), since the flesh is mortal by nature (cf. 2 Cor. 4:11). It is the same sort of glory that he had before the foundation of the world (John 17:5,24) prior to his incarnation. And when he comes again to rescue his people (Heb. 9:28) he will be in his glory and that of his Father (Luke 9:26; Tit. 2:13). So much for his return in the flesh to rule in Jerusalem for a thousand years! Thus an appropriate comment on which to finish this paragraph is that of Dunn’s: “A recovery of Paul’s distinction between human bodiness to be affirmed and rejoiced in, and human fleshiness, always to be guarded about and against, could be a major contribution to ongoing theological reflection in such areas” (Theology, p. 73.)

Christological Dualism

The perceptive reader of the NT can hardly be unaware that Jesus is presented to us as mortal (he died for us in the flesh) and corruptible (he got older, Cor. 4:16; Heb. 8:13, cf. 1:11) on the one hand and immortal and incorruptible on the other (2 Tim. 1:10; Heb. 7:3,16,24f.,28). How do we make sense of this paradox? The answer is that there is an inherent dualism in the person of Jesus: he was both God and man. (At his incarnation he did not cease to be God in person, only in nature, Phil. 2:5-11.) In other words, we infer that Jesus himself as the second Adam, or antitype (cf. Rom. 5:14), epitomized anthropological dualism. Though he was God (John 1:1), as a son of the first Adam by incarnation (Luke 3:38) he was truly flesh, truly human. As such, he was the only one to keep the law in the flesh (Rom. 8:3) and gain the (eternal) life (regeneration) originally promised to the first Adam (Gen. 2:17, cf. Lev. 18:5, etc.). In other words, as man he proved his divine pedigree and achieved the perfection of God. (See further my essay Perfection.) He became in fact our elder brother (cf. Rom. 8:29) who paved the way for all his sinful but believing fellows to enter the presence of God. As our representative he calls us brethren and we enter the kingdom of God (or heaven) in him (cf. Heb. 2:10-13).

In case my point has been missed, it is of paramount importance to stress that he who descended from heaven with the express intention of returning there (John 8:14; 13:3; 16:28, etc.) did so as man glorified, as he had been regenerated, in spirit (John 17:5,24; Heb. 1:3). He thus remains forever both God and man (but certainly not in the flesh). The upshot of this is that in the words of Irenaeus he became what we are so that we might become what he is.

Cosmological Dualism

But Paul makes another crucial comment. For in 1 Corinthians 15:42-49 he also indicates that the first or fleshly Adam is earthly while the spiritual second Adam, a life-giving spirit, is heavenly. In other words, he is making a radical distinction between earth and heaven (cf. Gen. 2:7 and John 1:1f.) (It is important here to differentiate between the created heaven(s) which along with the earth will pass away, Mt. 24:35, and heaven which is the throne of eternal God himself, Isa. 57:15; 66:1. See also Heb. 1:10f. and 9:11,24. Witherington commenting on Hebrews says: “Our author’s dualism has more to do with the traditional Jewish idea of ‘this world’ and ‘the world to come’ than it has to do with Platonic dualism”, p.167. On Platonism, see further deSilva, pp. 283,400, 408, etc. Ladd distinguishes between the physical and metaphysical and cosmological dualism which involves two ultimate principles of good and evil, or light and darkness, in the universe at war with each other, p.83.). In doing so, he is underlining the fact that there are two worlds and/or two ages: while the one is temporary and in the process of passing away (1 Cor. 7:31; Heb. 1:10-12; 1 John 2:17) the other is eternal and as such already exists (cf. 1 John 2:8; Heb. 1:6; 2:5; 6:5, etc.). During this present or temporal age which is rapidly coming to an end (Mt. 13:49; 28:20), man exercises relative dominion under the sovereignty of God (Gen. 1:26-28; Ps. 8:5f.), in the eternal world or kingdom to come as redeemed man (cf. Heb. 2:9) he will rule forever under the sovereignty of and in (spiritual) union with Christ (1 Cor. 15:50; Rev. 3:21; Heb. 1:6; 2:5-9). While the naturally mortal children of this age or world are forced to procreate on account of universal death (cf. Heb. 7:23), (6* Those who are convinced on the basis of a desperately dubious interpretation of Romans 5:12 that all death is due to sin need to read Genesis 1 with more care. Apart from the fact that all plants and animals are created to propagate, Gen. 1:11f., Isaiah says that all flesh, like the ephemeral creation from which it emanates, Ps. 90:1-6, is grass, 40:6-8, the very symbol of death in the Bible. In the Bible two things are said to be “the way of all the earth”: death, Jos. 23:14; 1 K. 2:2, and sex or procreation, Gen 19:31. See further the paragraph on two foods below and also my essay A Double Helping, Death Before Genesis 3) the children of the resurrection are equal to the angels (who are ministering spirits, Heb. 1:7) and cannot die anymore (Luke 20:34-36).

Two Creations

The Bible begins with reference to the material creation (of which man is in physical essence a miniaturization) but its main concern is with the new or spiritual creation which is likened in certain respects to the first (2 Cor. 4:6). Paul especially dwells on the difference between the two and certainly regards the second creation as central (cf. 1 Cor. 7:19; Gal. 5:6; 6:15). In 2 Corinthians 5:17 he tells his readers that those who are in Christ are a new creation (or new creatures) fashioned not by the flesh and the world (Eph. 4:22, cf. 1 Pet. 1:14; 4:2) but by the Spirit of Christ (cf. Eph. 2:10; 4:23f.). Clearly it is as new creatures morally and generically that we enter the kingdom of God.

Escape

If all this is true, then escape or rescue from the bondage of this age/world is vital for eternal life (pace e.g. C.J.H.Wright, Holy Spirit, pp.32f.). If Jesus escaped by keeping the law which promised life (Rev. 12:5, cf. 11:12), we follow in his steps by faith. Paul deals with this in what I believe to be one of the most misunderstood passages in Scripture, that is, Romans 8:18-25 (cf. Heb. 1:10-12; 12:25-29). Here, again without mentioning sin, the apostle contrasts the sufferings of this present impermanent age with the glory of the eternal age to come (cf. 2 Cor. 4:16-5:5). The latter, of course, already exists and Jesus who came from it returned to it as man glorified (cf. John 14:2f.; Eph. 4:10), but for us who like Adam derive from the earth it is still to come. On the assumption that ktisis means creature rather than creation, in verse 21 (KJV, cf. Heb. 12:27) Paul is implying exactly what he implied in Galatians 1:4 (cf. Heb. 2:3; 12:25) except for the fact that in the latter he mentions the added and exacerbating factor of evil. (See further my essays Escape and The End of the World.)

Two Births

I have already touched on John 3 and the new birth but since there is so much confusion about it I do so again. What Augustinian theology so abjectly obscures is the principal reason why the spiritual birth is so indispensably necessary. First, we need to note again that sin is neither mentioned nor implied. Next, Jesus, having implicitly dismissed Nicodemus’ idea of another physical birth, indicates that our second birth is spiritual. He insists that flesh gives birth to flesh and Spirit to spirit (cf. John 1:13). What he is implying is that physical birth in the flesh, which derives from the earth and hence is mortal and corruptible by nature, does not equip us for eternal life in heaven, our ultimate goal or destination. The obvious implication of this is that the body of flesh and its corollary, the temporal earth that produces it, are doomed to inevitable destruction (Zeph. 1:18; 3:8; 1 Cor. 6:13; 2 Pet. 3:7,10-12). (See further my essays on The End of the World, The Destruction of the Material Creation.) Once their mission is accomplished they have no further use and are dispensed with (2 Cor. 5:1; Heb. 6:7f.; 2 Pet. 3:7). They yield to a spiritual body in a spiritual world. The first is abolished so that the second may be established (Heb. 10:9, cf. Rev. 21:1). We need to be regenerate (born from above) to enter the regeneration (Mt. 19:28) or what Jesus elsewhere calls the resurrection (Luke 20:36). And just as our regeneration is spiritual so is our resurrection, as Paul makes plain in 1 Corinthians 15. (7* Serious theological problems arise once the normal post-mortem and post-corruption resurrection of believers is inappropriately compared with Jesus’ physical resurrection from the grave. See further below on two resurrections, the note on Licona below and my essays Restoration and Resurrection and Thoughts on the Redemption of Creation)

Two Fathers

So, while on the one hand we have an earthly father of flesh whose desire gives us physical birth, on the other hand we have a heavenly Father who by his grace gives us spiritual birth (John 1:13; 3:1-6; Heb. 12:9).

Had it not been hi-jacked by Augustine, John 3 ought to have laid to rest long ago the widespread notion that the physical (John 3:1-8; 6:63), the created (Heb. 12:27), the temporal (Gen. 1; Ps. 102:25-27), the corruptible (1 Cor. 15:50), the visible (2 Cor. 4:18) in any shape or form can be redeemed. What is manufactured (“made by hand” cheiropoietos) is essentially different from what is not manufactured (“not made by hand”, acheiropoietos). (See further my essay on Manufactured Or Not So)

Other Dualisms

Two Israels

Paul is at pains to distinguish between two Israels – in Romans 9, for example. His point is that the one is fleshly, the other spiritual. The first, Israel according to the flesh, consisted merely of the physical children of Abraham and they were not thereby, as even the old covenant prophet John the Baptist realized, the children of God (cf. Mt. 3:9); the second Israel, like Isaac with whom the covenant was made (cf. Gen. 17:19f.), were in fact the true children (cf. Rom. 4). Paul sketches the same scenario when he refers in Romans 9:10-13 to the difference between Esau and Jacob. While the portion or inheritance of the former was in this world of transience and impermanence (Ps. 17:14; Heb. 12:16), the latter’s was ultimately in the eternal heaven. Clearly it was Jesus who laid the foundation of apostolic thinking. When dealing with the Jews in John 8:31ff., he rejected the notion that those who refuse to exercise faith like Abraham are truly his (spiritual) children. In fact he goes so far as to say that they are the spiritual children of the devil (8:44) who is a murderer every time he convinces men and women to invest in this fleeting world. They inevitably die along with it (Gal. 6:8)!

Two Seeds

Given a fleshly and a spiritual Israel and two births, it is not at all surprising that the NT alludes to two different seeds (cf. Gal. 3:16). In his first letter when referring to the new birth which is the result of the abiding word of God, Peter (1:23) distinguishes between perishable and imperishable seed (cf. 1 Cor. 15:42). James does the same in 1:18,21. And John makes the distinction even more explicit in 1 John 3:9 (cf. John 1:13; 3:1-8). Yet again the hiatus between the fleshly (physical or natural) and the spiritual can hardly be missed, and the inherent transience of the flesh (cf. Mt. 10:28), which is frequently compared with grass (James 1:10f.; 1 Pet. 1:23-25), is affirmed. (See further my essay Two Seeds)

Two Jerusalems

If there are two Israels we might well expect that there will be two Jerusalems, and our expectation is amply justified. Paul in Galatians 4:25f., John in Revelation 3:12; 21:2,10, and the author of Hebrews in 12:22 (cf. 11:10; 13:14) distinguish and dramatically differentiate between the earthly and the heavenly Jerusalems. Paul’s allusion is especially graphic for he calls attention to Abraham’s two sons, Ishmael and Isaac. The former was born according to the flesh, the latter as a child of promise was born according to the Spirit. To make his point clear the apostle takes the apparently extreme step of linking the bondage of the present Jerusalem not merely with Sinai and the Mosaic covenant of law but with Hagar and Ishmael who were Gentile slaves. Like Jesus (John 8:35) he insists that the children of those who are fleshly slaves (or the slaves of the flesh) cannot receive the inheritance (Gal. 4:30, cf. 5:21; 1 Cor. 6:9; Eph. 5:5).

Two Temples

Once we see that heaven and earth and this world and the next are essentially different and cannot be amalgamated or merged (1 Cor. 15:50), we become aware of yet other dualisms in Scripture. For example, it is sometimes said that the earth is God’s sanctuary or temple epitomized in the Promised Land and the Jerusalem temple which was the center of Jewish worship and sacrifice. But, the earthly or material temple, whether that of Solomon, Zerubbabel or Herod which was built “by hand”, is replaced in the new covenant by one that is “not built by hand” (John 2:19-21, cf. Mark 14:58 and its striking affinity with 2 Cor. 5:1). Thus on the completion of his work Jesus entered the greater and more perfect tent (Heb. 9:11, cf. 8:2), in fact into heaven itself to appear in the presence of God on our behalf (Heb. 9:24).

This leads ultimately in the book of Revelation to the “disappearance” of the temple altogether: it is replaced by the Lord God Almighty and the Lamb (21:22), reminding us of Jesus’ comments in John 2:19-21, 4:21,23 and Luke 20:38, which suggests that our true heritage is based in the being of God (cf. Bruce, p.299).

Two Priesthoods

On earth Jesus had no priestly aspirations. As a Judean and a non-Levite he could not serve in the earthly temple: he was disqualified on genealogical grounds (Heb. 8:1-4). In heaven, however, he belonged to a different order of priesthood, not that of Levi but that of Melchisedek (Heb. 7:3). The difference between the two is intrinsic, as the author of Hebrews in particular makes plain. Perhaps the greatest contrast relating to repeated and hence inadequate sacrifices is that Jesus, despite his vicarious death in the flesh (1 Pet. 3:18), had the power of indestructible life (7:16,24f.) whereas all the Levitical priests died (7:23).

Two Kingships

Though David was an earthly king, Jesus his greater Son never became one (except on the cross, Mt. 27:37). Jesus’ kingship is heavenly (John 18:36) and he sits on David’s throne in heaven (Luke 1:32f.; Acts 2:30).

Two Foods

Strong emphasis is placed in the Bible on the difference in food and drink. In the wilderness the children of Israel fed on manna or bread from heaven (John 6:31). However, as Jesus makes clear especially in John 6, it was still perishable material bread and it did not prevent physical death any more than the God-given food prevented the death of animals (Ps. 104:21; Mt. 6:26). By contrast the food (and drink for that matter, cf. Isa. 55:1; John 4:13; 6:53-56; 1 Cor. 10:4) that Jesus provides is the (spiritual, John 6:63) word of God (Mt. 4:4; 24:35; 1 Pet. 1:25), which enables the one who feeds on it to live forever (John 6:58).

Two Treasures

Jesus himself draws attention to these in Matthew 6:19-21 (cf. 19:21; Heb. 10:34). He contrasts terrestrial with celestial treasure. The former is vulnerable to wear and tear or the natural corruption of age (cf. Luke 12:32-35) as well as to evil. The latter is immune to both. Basically the same contrast re-appears in Luke 16:9. Peter in particular is aware of the difference, as the first chapter of his first letter especially makes clear. In 2 Corinthians 4:7 Paul also notes that while we live in this present world/age, our heavenly treasure is housed in clay which certainly does not go to heaven (cf. Job 15:15; 25:5)! He perhaps had in mind allusions in the book of Job, that is, in 4:19-21 and 10:8f.

Two Deaths

The Bible clearly teaches that death will be followed by judgement (Acts 17:31; Heb. 9:27). The result of this judgement, which is suspended on works done in the body, will be either resurrection to life or second death (Mt. 25:31-46; Rev. 21:8, etc.).

Two Corruptions

In the Bible there is both material and moral corruption. According to Genesis 1 and 2 Adam was promised escape or freedom from the death and corruption that characterized the temporal material creation on condition of keeping the commandment. He failed and, having become morally corrupt, lost the hope of glory and immortality/incorruptibility. As a consequence, in the words of Cardinal Newman a second Adam to the rescue came. It was he who, though flesh himself (Rom. 8:3), kept the commandment, the whole law in fact, and brought to light the immortality and incorruption that characterize God (2 Tim. 1:10). Believers achieve both through faith in him (1 Cor. 15:53-55, 57, cf. Rom. 2:7,10; 1 Pet. 1:7). (Like 2 Tim. 1:10, Rom. 2:7 should refer to ‘incorruption’ not ‘immortality’.)

Two Circumcisions

Since Abraham’s circumcision occurred after he was justified, it sealed his faith. However, when circumcision was subsumed under the law (Lev. 12:3) and applied to eight-day-old boys, it was unrelated to faith. On the other hand, it evidently looked forward to a spiritual circumcision. The prophets regularly appealed to their hearers to circumcise their hearts in repentance (Dt. 10:16; Jer. 4:4). It is not, however, until the new covenant has been inaugurated that circumcision is truly spiritualised. Paul makes much of this in Romans 2:25-29 (cf. Phil. 3:3-11). In Colossians he goes so far as to suggest that believers who have been crucified with Christ have experienced his non-manual or spiritual circumcision and have put off the claims of their flesh in order to nurture the spirit (2:11, cf. 3:5).

Two Rests and Two Lands

The author of Hebrews is at pains to indicate that the earthly Promised Land was (and is) inadequate (Heb. 3,4). Its basic deficiency arose from the fact that like the temple it was but a type or shadow of the reality to come (cf. 11:16). It was temporary and provisional like the old covenant itself and as such could not possibly be the final resting place of the people of God. True rest was only to be found in the very presence of God and this was gained through faith in Christ (John 14:2f.,6; Eph. 2:18; 3:12; Heb. 4:10; 10:19-23; Rev. 14:13).

Two Resurrections

I have already referred to resurrection in the paragraph on two births above. While on the one hand Scripture alludes to the resurrection of the just and the unjust (Acts 24:15, cf. John 5:29, morals), it also deals with the resurrection of the body. There is a problem, however. Since, as I indicated above, there are two bodies, which body is raised? (Some writers appear to opt for an amalgam of both!) Paul deals extensively with the issue in 1 Corinthians 15 but seems to have been extensively misunderstood. Having dealt, like Jesus (Mt. 22:29-32), with the reality of resurrection, he maintains that Jesus is the first fruits of the resurrection (vv.20,23). This seems to have prompted many to assume that our resurrection will resemble his specific physical resurrection from the grave. Since both Peter and Paul differentiate between Jesus who did not see corruption and those who like David did (Acts 2 and 13), this, in view of what the apostle says, is impossible. There is another problem. Paul, and apparently Jesus who refers to the age to come, the resurrection and the sons of the resurrection (Luke 20:35f.), sometimes uses the term resurrection comprehensively to include resurrection, transformation, exaltation, glorification and heavenly session, in other words to the gaining of eternal life and the full adoption or redemption of the body (Rom. 8:23) in the world to come. So to cut a long story short, since those who have seen corruption cannot return to their mothers’ wombs (which have also suffered corruption), their resurrection, though corporeal, is spiritual and not physical (cf. 1 Cor. 15:50). As the apostle so clearly maintains, change or replacement is absolutely and universally necessary – even in the case of Jesus who did not experience corruption. This he implies when he refers to the saints at the end of the world (vv.50ff.). They like Jesus remain physical and uncorrupted (though still like all flesh corruptible) to the moment of their ascension or rapture, but necessarily have to be changed to enter heaven and the presence of God (cf. John 20:17). So Jesus’ specifically physical resurrection from the grave, like that of Lazarus, provides the wrong model. (Since he had not earned death by his own sins, his resurrection was in any case a restoration to his previous physical, Luke 24:39, etc., life or psyche, John 10:17f., cf. 2:19-21. See further my Restoration and Resurrection.) And it is not by accident that the author of Hebrews distinguishes between an earthly resurrection or restoration and a better resurrection to eternal life in heaven (11:35).

It is important at this point to challenge the widespread notion that Jesus’ resurrection from the grave constituted his glorification. If it did, then it was not a physical resurrection at all but a transformation! If as Paul avers our permanent or glorified form is invisible (2 Cor. 4:18, cf. Rom. 8:24f.) and hence, though somatic, non-physical, then Jesus was not glorified until he ascended, entered the cloud (the usual symbol of God), disappeared or became invisible (Acts 1:9) and was exalted to God’s right hand (Acts 3:13; 5:30f.; Eph. 1:20-23; Phil. 2:9; Heb. 4:14; 7:26; 1 Pet. 1:21; 3:21f.). The essential difference between the visible post-resurrection Jesus that the disciples saw, and the blinding light that Paul saw on the Damascus road after the ascension and glorification of Jesus ought to be plain to all.

Two Inheritances and/or Two Prizes

Paul makes it as clear as does experience that the only inheritance we can gain from the flesh and the world is corruption (Rom. 8:13; Gal. 6:8, cf. Ps. 49). All die and all material things are subject to age, wear, decay and corruption. Esau despised his spiritual birthright and lost all (Heb. 12:16, cf. Mark 8:36). Ishmael, the fleshly slave, inherited nothing (Gal. 4:30, cf. John 8:35). Failure to exercise control over the flesh and the world and to indulge them is ultimately to leave oneself without an inheritance (Gal. 5:19-21). In this situation, our best, though forlorn (cf. Heb. 9:27), hope is to breathe our last (Job 11:20). On the other hand, to serve the spirit/Spirit is to inherit the crown of life or glory (2 Tim. 4:8; James 1:12; 1 Pet. 5:10; Rev. 2:10). This is further brought out by what Paul says in 1 Corinthians 9:24f. Worldly wreaths are perishable, spiritual ones endure for eternity (Phil. 3:14; Heb. 12:1f.).

Two Covenants

Apart from the early chapters of Genesis, biblical theology is covenant theology. Various covenants appear in the course of revelation. (See further my articles Covenant Theology, Did God Make a Covenant with Creation?) However, it is important to recognize as was noted above that just as there is continuity of body, temple and so forth, but difference in kind, so there is continuity of covenant but discontinuity of essence. To ignore this distinction and claim that the covenants form an organic unity leads to the erosion of their differences and hence to serious misunderstanding like the redemption of creation (cf. C.J.H.Wright, Mission, p.279). The first covenant with Noah relates primarily to nature and forms the basis or background of the others. It is explicitly said to last only while the earth remains (Gen. 8:22, cf. Jer. 31:35f.; 33:19-26), that is, until God’s purpose of salvation is complete. That purpose is etched in the old and new covenants which are strongly contrasted in both testaments (e.g. Jer. 31:31-34; Ezek. 36:26f.; 2 Cor. 3; Heb. 8). In brief, the old covenant relates to this present material world (cf. Heb. 7:16; 9:10) and like it, it is provisional and temporal. Once its purpose is fulfilled it is dispensed with (Mt. 5:18; 2 Cor. 3:11; Heb. 8:13, cf. Rom. 7:3). In contrast, the new covenant relates to the world to come and both it and the world to come are eternal (Mt. 24:35). The plain fact is that whereas the old covenant could not give (eternal) life (Gal. 3:21) but enshrined a ministry of death (2 Cor. 3:7), the new covenant was a covenant of life through faith in Christ (John 3:16; 2 Cor. 3:17f.).

Parallel Paradoxes and Contrasting Finales

In John 12:25 (cf. Mt. 10:39; Luke 14:26; Phil. 3:3-11) Jesus tells us that whoever loves his (earthly) life loses it while he who hates his life in this world keeps it for eternal life. This being so, though nowadays most of us balk at the issue, Scripture graphically presents us with two contrasting finales. At the last judgement the good and the evil, the righteous and the wicked arrive at different destinations. Jesus himself insists that while the good or those who respond appropriately to the revelation given them are welcomed into his presence in heaven, the wicked are cast into outer darkness in hell. Matthew 25:31-46 etches these contrasting ends with disturbing clarity. While those who have acted with compassion towards their fellows inherit the kingdom prepared from the foundation of the world and eternal life, those who have selfishly exploited or ignored them will be banished into eternal punishment (cf. Mt. 8:11f.; Luke 16:28). The same result relating to immoral conduct is painted with different strokes of the brush elsewhere (e.g. Rev. 21:8; 22:15).

Other Dualisms

There are of course other dualisms to be culled from Scripture. Among them can be specified light and darkness (John 1:5), good and evil, wheat and chaff (Mt. 3:12), weeds and wheat (Mt. 13:30), good and bad trees (Mt. 7:15-20) and fish (Mt. 13:48, cf. figs, Jer. 24:2), material and spiritual and earthly and heavenly things in general, the harvest and the winepress (Rev. 14:14ff.), God and worldly wealth (Mt. 6:24), God and Satan, and so forth. It can hardly escape notice that all that is either spiritually unproductive and/or evil is ultimately dispensed with (Luke 13:9-12; Heb. 6:7f., cf. Rev. 2:11; 20:6,14; 21:8). Thus just as the earth was threatened with destruction when on account of evil men it proved unproductive before the flood (Gen. 6:11-13), so both man and his habitat will finally be destroyed like Sodom and Gomorrah when man succumbs to evil (cf. 2 Tim. 3:1-5) and the earth proves largely unproductive at the end (Luke 17:26-30). As John says, both the darkness (1 John 2:8) and the world will pass away (1 John 2:17, cf. Mt. 24:35; 1 Cor. 7:31; Rev. 21:1). (See further my essay The Harvest of the Earth.)

Conclusions

On the basis of the evidence sketched above it has to be said that the created world implies intrinsic dualism (Gen. 1:1, cf. Heb. 11:3). Creation is not the result of spontaneous generation as atheistic or evolutionistic naturalists claim: it is the handiwork of the eternal self-existent God. It is “good” (Gen. 1:31; 1 Tim. 4:3f.), that is, useful or purposeful, like a tool and instrumental in bearing fruit. It is not a question of matter being evil as the Greeks thought but of its being naturally temporal (Heb. 1:10-12) and corruptible (Rom. 8:18-25). It was subjected to futility in hope (Rom. 8:20). As a study of the terms created “by hand” (cheiropoietos) and “not by hand” (acheiropoietos) makes clear, the difference between the material, which is inherently imperfect, and the spiritual is fundamental. And man, who is initially both to the extent that his spirit is housed in an earthly tent (2 Cor. 4:7; 5:1), is depicted as being perfected on his pilgrimage from the one to the other (1 Cor. 15:46; Heb. 11:10,16; 13:14, etc.). Since all sinned (Rom. 5:12) and continue to do so (Rom. 3:23), the Word who dwelt eternally with God and was God (John 1:1) came down from heaven to earth as man in order to rescue his fellows who fail to meet the condition of life through disobedience. Otherwise expressed, he came to liberate all who failed the test of pain and pleasure in this present (evil) age which was the unavoidable prelude of entry into the glory of the age to come (Rom. 8:18; 2 Cor. 4:17; Gal. 1:4). As their Leader and Elder Brother he pioneered their way to heaven (John 14:6; Heb. 2:10; 6:19f.; 10:19f.; 12:1f.). Salvation therefore involves the liberation and transformation of the sons of God, already justified from sin, from bondage to the corruption of the created world (Rom. 8:21) which will eventually be removed (Heb. 12:27; 1 Cor. 7:31; 1 John 2:17; Rev. 21:1) and their transfer (rapture) to the heavenly presence of the Father himself (cf. John 14:3,6; Eph. 2:18; 1 Pet. 3:18) whose glory (Rom. 5:2; Eph. 1:18) and generic nature (Rom. 8:29; 2 Pet. 1:4) they, as the adopted children of God, will share (cf. 1 Pet. 1:21; 5:10).

Ultimate Monism?

All the dualisms referred to above rest on the basic dualism constituted by Creator and creation, heaven and earth. Yet central to the Jewish faith was the affirmation of the unity of God: “The Lord our God, the Lord is one” (Dt. 6:4), a view confirmed by Jesus himself (Mark 12:29). How do we explain this? It would appear that all that was created by God was regarded as being extraneous to him yet depended totally for its very existence on his will (cf. Heb. 1:1-4).

Most Christians, governed by Augustine, appear to base their worldview on creation, fall and redemption (see e.g. Naugle pp.284ff.). Having assumed the initial perfection of creation, they put it on a par with God and in effect obliterate the distinction between them. The logical outcome of this is pantheistic idolatry, though this conclusion is usually if inconsistently avoided. As prey to Augustinian hamartiology, especially belief in “the catastrophe of the fall” and its consequent curse, they hotly oppose dualism (see again Naugle, pp.342f.,351f.,355). In order to validate this opposition, they are forced to seek to overcome the unassailable biblical evidence for it by positing a total, comprehensive or universal redemption which includes the visible material creation. In this way, since premises determine conclusions, they again virtually destroy the distinction between the Creator and the creation, the perfect and the imperfect and the sacred and the secular assumed at the beginning and in principle become idolaters. Otherwise expressed, they collapse evident dualism into unbiblical monism. However, if what has been argued above is true and the ultimate end of the entire material universe after it has served its purpose is total destruction or annihilation (Rom. 8:24f.; 2 Cor. 4:18; Heb. 1:10-12; 12:26f.; 2 Pet. 3:7,10-13; 1 John 2:17; Rev. 21:1-5), the question arises as to the nature of ultimate reality. Will it be monistic or dualistic?

Two basic points must be made. First, though Scripture clearly points to the divine nature of the children of God (cf. John 10:34f.), that is, their moral and generic likeness to God in Christ (2 Pet. 1:4, cf. Heb. 1:3; Rev. 3:21), in contrast with pantheism it never identifies God and man: they remain forever Father and child, Creator and creature, husband and wife (cf. Eph. 5:25-32) in spiritual unity (cf. 1 Cor. 6:17) even in heaven. For man there is no Nirvana-like absorption. As embodied individuals we permanently retain our personal identity. Indeed, Paul goes so far as to suggest in 1 Corinthians 15:24-28 the subordination of the (human) Son even though he shares the throne of God. Needless to say, I have long believed that Jesus’ true humanity is necessarily subordinate to his deity. After all, his humanity was not original but assumed.

Second, apparently in support of his belief that the glory of God and man’s enjoyment of it (cf. Ps. 16:11; 17:15; 23:6; 36:7f.; John 14:1-3; Rom.11:32-36) is the ultimate objective of creation (cf. The Shorter Catechism, Qu. 1), in the same passage in 1 Corinthians Paul is emphatic that God will finally be all in all (v.28, cf. Acts 3:21; Eph. 1:10; Phil. 2:9-11; Col. 1:20). God and man will be as close in their unity as Jesus and his Father (John 10:30; 17:11,22). Such dualism is almost monistic in character like the Trinity. But while distinction of persons remains, unity, harmony and reconciliation will be total and universal (cf. Acts 3:21; Eph. 1:9f.; Phil. 2:9-11; Col. 1:20). This would seem to accord with the mystery of marriage alluded to by Paul (Eph. 5:32, cf. 2 Cor. 11:2) and the vision of John in the book of Revelation (19:6-9), and two excerpts from it provide an appropriate end to this essay:

“And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elder fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, ‘Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created’ ” (4:11).

“To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” (5:13, ESV).

Why is dualism so important? Because creation including the flesh is perishable and we as human beings made in the image of God seek the imperishable.

Gloria Soli Deo.

Additional Notes

(1) Note on Naugle

Professor Naugle is obviously a fine scholar and one not to be lightly trifled with. However, a learned and potentially influential book such as his requires comment. On pp. xx, the author describes his paradigm shift from dispensational premillennialism to covenant, reformed theology. Well and good! For all that, I am persuaded that he needs to make yet another shift. Over 35 years ago in a book (unpublished) based on covenant theology as I had come to understand it, I had cause to mention that just as there are three dispensational covenants highlighted in the progressive revelation of Scripture as a whole, so they are recapitulated, first, within the experience of the individual (Gal. 4:4f.) and, secondly, within the history of Christianity which is also in the process of development (cf. Cardinal Newman’s “The Development of Christian Doctrine”, 1845). I contended that the church was first Hellenised, then Judaised, but needs finally to be properly Christianised. Speaking in very general terms and making allowances for overlaps, reversals and inconsistencies, it would seem that premillennialism or chiliasm with its obsession with the physical/material prevailed in the early church (cf. Egypt in the OT), Christian Judaism after Augustine to whom the Roman church and I regret to say Reformed theology (still only half-reformed, truly a via media) owe so much (cf. earthly Promised Land and Jerusalem), and we hope under the influence of the Spirit full-fledged Christianity in the future terminating in the heavenly Jerusalem (Gal. 4:26; Heb. 12:22).

Naugle’s commitment to the creation/fall/redemption schema is, as I have indicated, based not on the Bible but on Augustine’s highly suspect interpretation of it. Our emancipation from it is long overdue. (See further my essay on Augustine: Asset or Liability, etc.)

There are also other distressing features in Naugle’s theology. He not only believes in the redemption of the material creation (dust in heaven despite 1 Cor. 15:50, etc.?) but also that “The salvaging of a sin-wrecked creation is what the Bible is all about” (p.284). I was under the impression that the salvation of man made in the image of God was what the Bible was all about (John 3:16; Rom. 1:16; 2 Cor. 5:17, etc.). (Alternatively, the establishment of the kingdom of God and/or heaven.) Furthermore, he believes that Jesus “will return to earth in apocalyptic power and glory to consummate his redemptive work…”(p.285). On the contrary, I am persuaded that his work on earth was in essence finished on the cross (John 19:30, cf. 17:4) and that he made his final exodus at his ascension never to return (Acts 13:34). Having representatively overcome the world (John 16:33; John 17:4; Rom. 8:31-39; Heb. 2:9; Rev. 5:5, etc.) he has no need to repeat what he has already completed. As one who has passed through the heavens (Heb. 4:14) and is permanently separate(d) from sinners (Heb. 7:26), all that remains for him to do is to return (descend from heaven) in the glory of God (Luke 9:26; Tit. 2:13) to rescue his people who will rise to meet him in the air (1 Thes. 4:16, cf. Heb. 9:28). When that occurs, both the wicked and their habitat will be destroyed (2 Thes. 1:7f.; 2:8) as at Sodom and Gomorrah (Luke 17:28-30). Far from returning to earth, the earth itself will flee away from his presence (Rev. 6:14; 16:20; 20:11; 21:1-5).

Christian dualism answers many questions, though its study needs to be greatly extended beyond what is outlined above.

(2) Light on Licona

Since writing the above I have read with much profit and enjoyment Lee Strobel’s “The Case for the Real Jesus”. In the midst of two impressive chapters presenting the views of Michael Licona, on pages 138-141 the question of whether Jesus’ resurrection was physical or spiritual is dealt with. (On this see especially N.L.Geisler: The Battle for the Resurrection and M.J.Harris: From Grave to Glory.) Licona’s conclusions left me with big questions in my mind as they did in his book “The Case for the Resurrection of Jesus” co-authored with G.Habermas (see my essay Restoration and Resurrection). It seems to me that on the flimsiest of foundations Licona arrives at the conclusion that Jesus rose from the grave with a transformed physical body, which, unless he was a non-human hybrid, is a blatant contradiction in terms. First he interprets the term “flesh and blood” (1 Cor. 15:50, cf. Heb. 2:14) as “mortal being”. This would appear to be not so much wrong as inadequate, for it leaves Paul stating the obvious. He then claims that Luke’s expression “flesh and bones”(24:39, cf. 2 Sam. 5:1; 1 Chron. 11:1) cannot be equated with it. No evidence presented! Next like N.T. Wright on whom he seems to be relying to no small extent he refuses to equate the word ‘natural’ with ‘physical’ (cf. NRSV, etc.). (Wright’s views as expressed on pages 141-145 of his “The Challenge of Jesus” beg their own quota of questions. It would appear that for him the body is to be equated with physicality. In other words, in fear of Greek dualism he fails to distinguish between soma and sarx. Despite his clear recognition of the difference between biblical and Greek dualism, Ladd, pp.83f., does the same. For him physical redemption is a fact, p.179, but then he was an avowed premillennialist.) Though again I recognize a difference in nuance especially in 1 Corinthians 2:14f., (on which see again my essay Restoration and Resurrection) given the context, the natural clearly includes the physical. By referring to earth and dust in verses 47ff. Paul puts this beyond reasonable dispute. Thus Licona’s attempt to deny the distinction between the physical and the spiritual or the material and the immaterial falls flat on its face. Furthermore, his denial that we shall have immaterial or spiritual bodies in heaven is not merely to quarrel with Paul but with the entire Bible as I have sought to demonstrate above. It is a sad fact that many modern writers who stress the physical do so at the expense of the spiritual which is airily dismissed as ethereal or unreal. The emphasis in the Bible is just the opposite (see e.g. Rom. 1:20; 1 Tim. 6:19; Heb. 11:3). It is the spiritual that is real and eternal while the physical or natural is temporal (Heb. 1:10-12, etc.). The difference is that between the eternal Creator and the temporal creation.

Next, on page 140, he tells us it is clear that Paul “regards Jesus’ resurrection as a model for our future resurrection”. (In his “Knowing the Holy Spirit”, p.33, C.J.H.Wright tells us that Jesus’ resurrection body is the prototype for the redemption of our bodies. Using Philippians 3:21 for support, he fails to appreciate that verse’s reference to glory which the disciples obviously did not see on earth but Jesus prayed that they would see in heaven, John 17:5,24! Immediately after his resurrection, Jesus’ physical appearance was such that he was mistaken for a gardener, John 20:15, or went unrecognized, Luke 24:16. Some glory!) This apparently ignores Paul’s strong stress on transformation in 1 Corinthians 15:51ff. In Acts 2 and 13 both Peter and Paul distinguish sharply between those who like David have seen corruption and those who like Jesus have not! (See further my essay No Return to Corruption.) Licona then appeals to Romans 8:11 which refers to our bodies (cf. v.23) not to our flesh (cf. 2 Cor. 4:11). In other words, Paul makes a distinction between body (soma) and flesh (sarx). And it is beyond question that the apostle never dreamt that either the flesh or its corollary the earth could be immortalized (cf. Rom. 1:23,25 and 2:7,10). The plain fact is that for Paul as for the rest of the apostles the flesh in contrast with the body is always pejorative (John 6:63, cf. 2 Cor. 3:10f.) and, like the creation from which it emanates, it is temporal (Gen. 1:1; Heb. 1:10-12), corruptible (Rom. 8:18-25; James 1:10f.) and doomed by divine decree to pass away (Isa. 51:6,8; Mt. 24:35, etc.) once it has served its purpose. So I conclude that the distinction between the eternal Creator and his temporal creation, between heaven and earth, etc., is basic to Scripture. In light of this it is a fundamental fallacy for Licona and others to posit a material spiritual body inheriting the kingdom of heaven. Paul makes it indisputably clear that the corruptible cannot inherit the incorruptible (1 Cor. 15:50).

To say this, however, raises the question of the nature of Jesus’ resurrection body. (See further my essay Re The Body of the Resurrected Jesus.) A true understanding of the theology involved makes it clear, first, that Jesus was truly incarnate, that is, mortal flesh; second, that he gained the (eternal) life promised to Adam by keeping the law; third, that he gave his flesh in death for others (Col. 1:21f.; 1 Pet. 3:18); and fourth, that his physical resurrection as one who had committed no sin was a divine necessity based on the promise (Acts 2:23f.). If Jesus rose from the dead it must have been in the flesh as he had himself predicted (John 2:19-21; 10:17f.) or the promise was not fulfilled. But to suggest that he rose in a glorified fleshly body (glorified dust?) not only denies his physical restoration but also reflects massive misunderstanding regarding the nature of the transformation glorification of Jesus as our God and Saviour (Phil. 3:21, cf. Luke 9:26; John 17:5,24; 2 Cor. 3:18; Tit. 2:13, etc.), and nothing Licona or others like him have said persuades me otherwise. On the other hand, had he not risen from the dead in the flesh (cf. Luke 24:39), the implication would have been that he earned the wages of sin which was death and inevitable corruption (Gen. 3:19).

I have maintained in the previous paragraph that Jesus in contrast with Adam gained (eternal) life by keeping the law (Mt. 3:13-17, cf. Gen. 2:17; Lev. 18:5). It therefore follows from this that after his death and resurrection in the flesh on behalf of his fellows, he still had life and was no longer liable to death (Rom. 6:9, cf. Heb. 9:28, etc.). He was not, however, incorruptible. How do we know? The answer lies in the necessity of his ascension. In order to avoid growing old like the physical creation from which he was taken through his mother and succumbing to the decay that comes with age (2 Cor. 4:16; Heb. 8:13), Jesus had to ascend and be transformed at the time set by his Father. This is clearly what is implied in John 20:17 and supported by what happens to the saints who ascend without dying and seeing corruption at the end of the world (1 Cor. 15:51ff.).

It should be noted therefore that there are two basic natural, as opposed to moral (cf. Rom. 8:30), necessities involved in the glorification process: first, regeneration signifying eternal life, and, second, ascension signifying transformation (John 20:17; Eph. 1:21; 4:10; Heb. 4:14; 7:26). (In Jesus’ case, since he had gained life while he was in the flesh, Rom. 8:3, physical resurrection after his vicarious death was a moral necessity based on the promise, Acts 2:23f.) Apart from these even Jesus as man could not enter the kingdom of heaven and regain his former glory and splendour (cf. John 17:24; Phil. 3:21; Heb. 1:3). And it is highly significant that Paul claims that it is Jesus precisely who brought life (regeneration) and incorruption (ascension transformation) to light (2 Tim. 1:10. It is to be regretted that most versions of the Bible reflecting theological myopia fail to translate this verse, and others like Rom. 2:7, correctly and turn it into a tautology.)

On the assumption that my understanding of the teaching of Scripture at this point is correct, why is it that Licona et al. have got it wrong? A brief answer is fivefold as is implied in the essay above. First, they accept the Augustinian worldview which is patently false to the Bible; second, they lack an adequate covenant theology; third, they suffer from Greek dualism phobia on the one hand and fail to appreciate true biblical dualism on the other; fourth, they are prone to docetism (cf. Strobel, pp.61f.), and, fifth, their acceptance of sin-soaked Augustinianism makes their theology cyclopean or one-eyed. In explanation of the latter point I would assert that while Augustinians think exclusively in terms of sin, the Bible emphatically includes natural physical corruption as well as sin (Mt. 6:19f.; Luke 13:1-5; Rom. 8:18-25; Heb. 1:10-12, etc.). Salvation therefore implies rescue, primarily from the mortality and corruptibility of nature necessitated by failure to keep the commandments which was the condition of life in Genesis (cf. Mt. 19:17). Otherwise expressed, sin prevents escape from the death and natural corruption that engulfed the first Adam and all his posterity who sin like him (Rom. 3:23; 5:12). In this situation only Jesus, the second Adam who kept the commandment(s) and thereby gained life and incorruption (2 Tim. 1:10), can meet our need (1 Cor. 15:53-55,57). In Christ, God is Saviour indeed (Isa. 45:22f.; Phil. 2:9-11).

For further reading see my Spiritualisation.

Note on P.E.Hughes, 2 Corinthians, pp153ff.

On p.155 he quotes Augustine who states that “both the inward and the outward part, has become old by sin and liable to the punishment of death … the outward man too shall attain the dignity of a celestial character; so that all that has been created may be created anew, and all that has been made be remade by the Creator and Maker Himself .” This is a distortion of the biblical evidence which becomes evident once we recognize that even the sinless Jesus according to the flesh grew old and was hence physically corruptible like the creation from which he emanated! On p. 163 in comment on 5:1 Hughes in mortal fear of Greek dualism somewhat oddly claims that “a house not made with hands” does not imply that our present “dwelling” (or body of flesh) is made with hands. The Bible unmistakably states that it is. It is made by hand of God, hence the frequently used potter metaphor (Gen. 2:7; Job 10:8f.; Ps. 119:73; 2 Cor. 4:7, etc.! Hughes seems to contradict his own comments on 2 Cor. 4:7, p.136. The reason for this would appear to be that he tends to understand “made with hands” as meaning “made by man” (cf. NIV.) and as an Augustinian regards man as originally perfect but fallen, rather than mortal and corruptible (prone to decay) by creation.

Notes.

On dualism see Ladd in Jesus and the Kingdom, espec. 83f., 110ff., index.

On the two ages see Ladd, The Gospel and the Kingdom, pp.26ff., 41f.

Jesus and the Kingdom, pp.110ff., etc., index..

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References

F.F.Bruce, The Epistle to the Hebrews, London, 1964.

J.D.G.Dunn, WBC Romans, Dallas, 1988.

J.D.G.Dunn, The Theology of Paul the Apostle, London/New York, 2003, ed.

N.L.Geisler, The Challenge of the Resurrection, Nashville, 1992.

D.Guthrie, New Testament Theology, Leicester, 1981.

M.J.Harris, From Grave to Glory, Grand Rapids, 1990.

P.E.Hughes, Paul’s Second Epistle to the Corinthians, London, 1962.

J.N.D.Kelly, A Commentary on the Epistles of Peter and Jude, repr. Grand Rapids, 1981.

G.E.Ladd, Jesus and the Kingdom, London, 1966.

G.E.Ladd, A Theology of the New Testament, Grand Rapids, 1974 repr. 1987.

J.P.Moreland, Scaling the Secular City, Grand Rapids, 1987.

D.K.Naugle, Worldview, Grand Rapids/Cambridge, 2002.

John Rist, Augustine, Cambridge, 1994.

D.A.deSilva, Perseverance in Gratitude, Grand Rapids, 2000.

L.Strobel, The Case for the Real Jesus, Grand Rapids, 2007.

J.H.Walton, Genesis, Grand Rapids, 2001.

Ben Witherington 111, Letters and Homilies for Jewish Christians, Downers Grove/Nottingham, 2007.

C.J.H.Wright, Knowing the Holy Spirit through the Old Testament, Oxford, 2006.

C.J.H.Wright, The Mission of God, Nottingham, 2006.

N.T.Wright, The Challenge of Jesus, Downers Grove, 1999.

NBD (New Bible Dictionary, 3rd. ed.), Leicester, 1996.

EDT (Evangelical Dictionary of Theology) ed. W.A.Elwell, Grand Rapids, 1984.

The Plan of Salvation (2)

It is clear from the early chapters of the Bible that God’s plan formed in eternity (Tit.1:2) was to give the mortal man he had created in his image eternal life and a glorious inheritance. (1* Adam’s native mortality must be strongly stressed since Augustine of Hippo taught that he was created immortal, perfect, holy and righteous. The mere fact that all men have a beginning in time points to the fact that they are not eternal like their Creator who has neither beginning nor end, cf. Heb. 7:3.) This is evident first from Genesis 1:26-28 which the Psalmist interprets as involving glory and honour on earth (8:5f.) and the author Hebrews by extension as ultimately promising glory in heaven (Heb. 2:9f.). Second, in Genesis 2:16f. we read of the promise of life on condition of keeping the commandment. (Paul and Peter merge these two promises in Romans 2:7, cf. v.10, and 1 Pet. 1:3f.,7 respectively.) But Adam, like Eve under the influence of the devil, allowed his fleshly appetites to overwhelm him (Gen. 3:6). By transgressing he forfeited his hope of life and glory and sank abjectly into the earth from which he had emanated in the first place (Gen. 3:19).

Despite Adam’s failure and that of all his immediate posterity who also sinned and earned their wages in death (Gen. 5; Rom. 5:12), God graciously persisted with his plan of human salvation. Even when he made a new start by establishing a covenant with Noah, mankind failed to attain the mark. Eventually the Creator made a promise to Abraham that he would make him and his posterity a blessing to the world (Gen. 12:1-3,7) but since sin and unbelief persisted, the divine plan appeared to be permanently precarious. While rescue from slavery in Egypt seemed to promise better things, Israel’s immediate lapse into idolatry at Sinai shortly after the giving of the law appeared to jeopardize future hope (Ex. 32). The law that promised life (Dt. 30:15-20) apparently had the effect of exacerbating the situation (cf. Rom. 7:10). Though God continued to test his people (Ex. 16:4; Dt. 8:2,16, etc.), they nonetheless continually came short. While the heathen remained lost in idolatry, immorality and superstition, the pattern of blessing, probation, apostasy, punishment, temporary improvement, relapse and repentance became a permanent feature of the lives of the people of God (see espec. Judges and 1 & 2 Kings). Though the exile ridded Israel of some of the worst excesses of heathen idolatry, it failed to produce the godliness and obedience their sovereign Lord required. Punishment was frequent, but a “full end” was avoided. The hope of the Messiah inspired many, and God told his people through the prophets that he still had plans to give them a future and a hope (Jer. 29:11; 30:11; 32:37-41, etc.).

Throughout the OT the law continued to promise life (Lev. 18:5; Dt. 30:15-20; 32:46f.; Jer. 21:8; Ezek. 18:5-9, etc.) but, as was frequently recognized, no one could keep it (1 K. 8:46; Ps.130:3; 143:2, etc.). This was something strongly stressed by the apostle Paul in the NT (Rom. 3:9,12, 23; 5:12). Jew and Gentile failed to attain to the standard their Creator required of them. The need for a second Adam to tread the path to perfection by keeping the law and thereby gaining righteousness and life on their behalf was paramount (Mt. 19:16-21).

Jesus

Even in the OT God not only promised life but made it plain that only he would save his people (Isa. 43:11; 45:21-25). So if man was to be saved in righteousness by keeping the law, that man had to be God. This is exactly how the issue is presented in the NT. We are left in no doubt that in Christ God became man (John 1:1f., etc.). The birth stories of Jesus all testify to this. And as the author of Hebrews insists, Jesus came to fulfil the law (Heb. 10:5-7, cf. Mt. 5:17f.). But having fulfilled the law in the flesh on his own account, Jesus went further and sanctified his people by offering his own body as a sacrifice for sin once for all (Heb. 10:10,14).

Since Jesus’ sacrifice served as a ransom for sin (Mark 10:45), it involved his death. However, as the only man ever to keep the law which promised life, he had not personally earned the wages of sin and was not liable to death on his own account. Rather he had gained life. In view of this, death could have no permanent hold over him, and he was raised. In accordance with his own prediction, he regained the life he had laid down (John 2:19-21; 10:17f.). But since the eternal life he had gained could not be lived in the flesh and on a corruptible earth destined to pass away (Mt. 24:35, etc.), he ascended transformed into heaven (cf. John 20:17; 1 Cor. 15:51f.): his earthly body was replaced by a body of glory (Phil. 3:21). In other words, he had attained the heavenly glory and honour implicitly promised in Genesis 1:26-28 (cf. Heb. 2:9). Having gained the life and incorruption (2 Tim. 1:10) that characterizes the perfection of God (cf. Mt. 5:48), his human nature now complemented his divine nature. At last the way was prepared for the people he represented to follow in his steps (Heb. 2:10), become fellow heirs with him (Rom. 8:17) and to share the glory he had with the Father before the world began (John 17:5,24; Rom. 5:2; 2 Cor. 3:18; Col. 1:27; Rev. 3:21, etc.).

Believers

Despite the failure of Adam and all his posterity to keep the law which promised life, God nonetheless accounted Abraham righteous, that is, regarded him as a law-keeper, through faith (Gen. 15:6). This was a point of great significance, for, as Paul particularly in Galatians 3 makes clear, all who believe as Abraham believed in the promises of God are justified by faith. The need for faith underlines yet again the fact that God is the Saviour of his people and that before him no flesh will boast (Rom. 3:19f.; 1 Cor. 1:29; Eph. 2:8f.). And if Abraham is the father of the faithful, it is through faith in Christ that his blessing comes on the world (Gal. 3:14). All who believe are heirs of God according to promise (3:28f.). They have the promise of life in Christ (1 John 2:25, cf. John 3:16; 6:40, etc.).

The Holy Spirit

On attaining to glory the Lord Jesus sent the Spirit to apply the victory he had gained in the flesh (John 7:39). It is thus that countless people (Rev. 7:9), paradoxically including even those who lived before him (cf. Heb. 11; 9:15), exercise faith in Christ’s finished work and inherit the promised Spirit or eternal life (Gal. 3:14). All alike eventually attain to glory and are perfected in union with their Saviour (cf. Eph. 1:4; Heb. 11:39f.). Where he is at the right hand of God (Heb. 1:3,13,etc.) they will be also (John 12:26; 14:3; 17:24). And they will reign forever as the glorified children of God (Rom. 8:14-17; 1 John 3:2).