Abstract
Table
of Contents
Part I
Part II
Part III
Part IV
Appendixes
|
Part I: The Intrusion of Death
Chapter 13
The Theological Implications Of
Death
Death is the wages of sin
(Romans 6:23)
All have sinned.
(Romans 3:23)
It is appointed unto men once to die.
(Hebrews 9:27)
As in Adam all die,
even so in Christ shall all be made alive.
(1 Corinthians 15:22)
We see Jesus. . .
made a little lower than the angels
for the suffering of death. . . .
that He, by the grace of God,
should taste death for every man.
(Hebrews 2:9)
I lay down my life . . .
No man taketh it from me,
but I lay it down of myself
(John 10:18)
Hereby perceive we the love
of God,
because He laid down his life for us.
(1 John 3:16)
To conclude
Part I, let me try to put the death of the last Adam in
the context of what has been said about the death of the first.
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The
death of the Lord Jesus Christ was an absolutely unique event
in history. There has never been another death like it, either
as a punishment, as a suicide, as a martyrdom, or even as an
act of self-sacrifice by any other human being on behalf of his
fellows. And yet it was for man, and AS A MAN that He died.
In relation to the origin and nature
of Adam as created, the circumstances surrounding the death of
the Lord are of tremendous importance: and they are equally important
in relation to the phenomenon of death itself in so far as it
came to be part and parcel of human experience as a consequence
of Adam's disobedience in eating the forbidden fruit.
We have, unfortunately, become
so familiar with the concept of self-sacrifice and martyrdom
that we have difficulty in discerning how entirely unique the
Lord's death really was. We readily acknowledge that He was master
of his life and beyond the reach of his enemies until He chose
to submit to them. This we commonly take to be the meaning of
his words, "No man taketh my life from Me. I lay it down
of Myself" (John 10:18); or again, where we are told, "Then
they sought to take Him: but no man laid hands upon Him for his
hour was not yet come" (John 7:30). In short, we assume
that his choice was really a matter of timing: when the
time was come,
He would submit Himself to their designs and permit his own death
by crucifixion. This did, indeed, happen: but
it is only part of what happened. Moreover, it is really the
least part: for the cross itself was only the stage upon which
a unique drama of death was acted out when the Lord Jesus Christ
not only chose the TIME to die, but chose to die.
We have no choice in this matter.
We can sometimes choose the setting or the hour of our death
by provoking martyrdom or by committing suicide, for example.
We can provoke others into effecting our own destruction, or
we can voluntarily sacrifice our lives by some act of heroism
in a time of crisis. But however noble the act, we are after
all only choosing the mode or the setting or the time for the
fulfilling of an event which is inevitable in any case. In the
final analysis, we have no choice in the matter of whether we
will die. We will, in due course. We know we will, for
we are mortals. Death is appointed for us as an inescapable terminus
to life. *
It is merely
a question of whether we die early or late, prematurely or protractedly.
Within certain limits we may hasten death or postpone it: but
we cannot escape it and therefore we cannot pretend that we ever
do any more than influence the time of our dying. In the
matter of being subject
* It is true that we shall not all die
(1 Thessalonians 4:17), but the circumstances here are quite
exceptional.
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to death as mortal creatures,
we have no say. We shall die, willy nilly. Yet we know now that
it is quite possible to conceive of a situation in which this
might not have been the case. As we have seen, death is by no
means an inevitable consequence of being alive. Millions of creatures
never do die, and even more millions never need to die, even
though they do. (157)
And we still have no clear understanding of the cause of death
for those creatures below man even when it does occur, unless
it is the result of accident or disease � where of course
the reason is clear enough. There is no certainty that death
is ever "natural" in the commonly accepted sense for
any creature. Functioning protoplasm in some organisms (especially
plant life, but even in unicellular animals) is still potentially
immortal. Nor is it strictly "natural" for man either,
but un-natural. The penalty of eating the fruit was not the
shortening of a life which had an appointed terminus in any case,
but the introduction of an entirely new experience � PHYSICAL
DEATH.
We die because we are killed. Death
is a penalty imposed upon us. Death is passive in the
strictest sense, something that is done to us, something that
we "suffer" � which is the meaning of the word
passive. Strictly speaking, we are executed. We do not
die actively in the sense that our wills decide at some
particular moment that we shall now terminate our lives with
no other compulsion to do so save that we will it. But Jesus
did. He died by an act of will, a triumph of spirit over flesh
rather than flesh over spirit as it is with us. Death came to
Him only because He deliberately dismissed his life when, and
only when, He had completely finished the work his Father had
given Him to do. He died on the cross but not because
of it. He may just possibly have died with a broken heart;
* but a broken heart was not the real cause of his death. He
was slain, that is true; but this was really only a slaying by
intent, even as adultery may be committed by intent (Matthew
5:27,28). For it will be noted that He was slain and crucified
(Acts 2:23). He had affirmed unequivocally that no man could
take his life (John 10:18). He laid down his life of Himself.
We are subject
to death, He became subject to death (Philippians 2:8).
We are humbled, He humbled Himself (Philippians 2:8).
We may, like Paul, be ready "to be offered" (2 Timothy
4:6), which is passive; He offered Himself (Hebrew 7:27),
which is active. He did not merely choose the time
of dying: He had the choice of whether to die at all. We
no longer have any such choice.
I do not wish to become too deeply
involved at this point in this most wonderful of all truths.
It is the more specific subject matter
157. See Notes at the end of this chapter
(page 15).
* See Appendix VII, Heart Rupture: A Possible cause of the
Lord's Death?
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of Part IV. But it is
of fundamental importance to realize the uniqueness of this one
death in history. Because He was made after the power of endless
life (Hebrews 7:16), there was no time limit imposed on Him,
no appointed life span. He could have sustained his life for
ever, endlessly, effortlessly � not merely as God, but as
MAN. Thus He was uniquely in a position to choose not simply
the time at which He would permit Himself to be crucified
(which even mortal men have the power to do under certain circumstances)
but He could actually choose whether to die or not to die at
all. This is such a simple truth: so easily missed. It is so
seldom preached that the world is left even yet to assume that
his death was merely a particularly noble martyrdom under circumstances
which were unusually distressing because of its protractedness
as a means of execution.
In the trial of the Lord Jesus
Christ we have a very remarkable situation. He proved Himself
to be totally unjudgeable! Not one person could be found to demonstrate
any single fault by which to condemn Him to death. He was without
blemish. Pilate, Pilate's wife, the centurion in charge of the
execution detail, the thief on the cross, even Judas who betrayed
Him � all gave the same unequivocal verdict, "Not guilty."
Yet He was condemned as guilty and his guilt was established
on the basis of a statement which He made about Himself which
was absolutely true! (Mark 14:61-65). So He went to the cross
in order that there might be laid on Him the sinfulness of others,
having proved that He had none of his own. As we have noted,
our physical death is passive: He died actively.
Our spiritual death, by contrast, is active, for
we deliberately choose to be and want to be the kind of people
we are: his spiritual death, on the other hand, was passive;
for God "laid upon Him the iniquity of us all" (Isaiah
53:6), and though He willingly accepted the burden, He nevertheless
cried out in agony against it when the judgment fell (Matthew
27:46); for it meant spiritual separation from his Father in
heaven, and such a "darkness" that even the sun hid
its face.
On the cross, the Lord thus died
two deaths, even as we die two deaths: first a spiritual one
and then a physical one. But whereas for us spiritual death is
active and our physical death is passive, spiritual death for
Him was passive whereas his physical death was active. The
cross was a unique setting for this, as we shall have occasion
to explore in depth in Part IV. Without any compulsion of any
kind, least of all the compulsion of the poisonous stream which,
through Adam, introduces death into our bodies and by which we
are called upon in due time to surrender our lives, He dismissed
his life (John 19:30) just as effectively as Pilate had dismissed
Him from the court (John 19:16). The same word is used in the
Greek, paradidomi, in both cases, a fact which most translations
obscure.
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What
the first Adam might potentially have been, the second Adam realized
to the full both physically and spiritually. He died, it is true:
but He died for us, for me, and not on his own account, being
neither worthy of spiritual death nor subject to physical
death.
Only if Adam had this same spiritual
and physiological potential could the Lord Jesus Christ have
stood as his counterpart as MAN and been in a position to perform
these two vicarious functions. Only thus was He truly representative
of fallen man. The Lord's death might still have been vicarious
in the truest sense if He had been supernaturally born an immortal
creature: but unless Adam was also such a creature, the Lord
was not truly a second Adam and his death was not really legal
tender for man.
But He had to be something far
more than man. The legal principle requires an eye for an eye
and a tooth for a tooth: and it requires accordingly two eyes
for two eyes. . . . On the same principle, one man may
sacrifice himself for one man but not for two, and certainly
not for ten, or a hundred, or a thousand. This Man was more than
man, for this Man was also God. Here, then, was an atonement
sufficient, if need be, for the sins of the whole world (1 John
2:2). The "whosoever will" makes demands upon such
a Redeemer that no mere man can possibly suffice for all who
actually will. Yet the Redeemer must be truly Man and
not superman if he is to stand as a substitute for any one
of those who will. When we abandon any single part of the
revelation of Scripture, we make shipwreck of the whole plan
of redemption. From the record of Adam's creation in Genesis
right through to the birth and life and death and bodily resurrection
of the Second Adam in the New Testament there is an unbroken
thread of logical necessity. It is a single fabric of tightly
woven historical exigencies.
Christian theology
is not a system of beliefs loosely thrown together with no essential
coherence between the component elements. It is an organic whole,
a unified system, a closely connected framework of thought which
is logically defensible if preserved in its entirety but irrational
if merely presented selectively as a catalogue of traditional
beliefs. There were physiological reasons for creating Adam first
and then deriving Eve out of him as a second step, physiological
reasons why Adam and Eve were expelled from the Garden of Eden,
and physiological reasons why the virgin conception was necessary.
While the cause of the Lord's unexpected
early death on the cross was not itself strictly a physiological
one, all the steps that led up to it were. And so was his bodily
resurrection without seeing corruption. The means by which our
redemption has been secured are all firmly
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rooted in physiological
processes. It was a redemption achieved only because the Lord
Jesus Christ was in a position to sacrifice his life in an entirely
unique manner, a manner never before witnessed in history and
never to be repeated again.
This does not mean that there were
not spiritual reasons also, nor that these spiritual reasons
were not equally or perhaps even more important. It only means
that we are in a better position today to gain some deeper insights
into the physiological aspects of these events which were not
available in former times. Such new understandings will never
generate faith, no matter how clear the evidence may come to
be: but such understandings should surely be used to enable us
to explore the faith we already have. Whereas it is true that
the actual APPLICATION of the redemptive process depends upon
the nature of man's spirit, a nature which allows him to see
his own need and to appropriate God's promises (which animals
never could do), it is still a fact that the MANNER of man's
redemption hinges upon the nature of man's body which permits
the Son of God to be made flesh in order to achieve it.
It is customary to look upon man's
body as a burden to him, as though only his spirit had eternal
significance. Yet Scripture is very clear in stating that the
crucifixion by which his eternal redemption was secured was dependent
upon One who also sacrificed his BODY. He was made flesh (John
1:14; 1 Timothy 3:16) in order that He might bear our sins in
his own body on the tree (1 Peter 2:24). So that we are
now reconciled to God in the body of his flesh through
death (Colossians 1:21,22), and perfected for ever by the offering
of his body (Hebrews 10:5,10,20). Man is not a spiritual
creature who merely happens to have a body and who might, therefore,
just as easily have been an angel. The distinction between men
and angels is very carefully drawn for this very reason, namely,
that man's redeemability hinges upon his physical existence.
Man's body is as much a part of his total being as the Lord's
glorious body became part of his total glory: and man's bodily
resurrection is as essential to his completion as the Lord's
bodily resurrection was to the completion of his sacrifice. Man
is a body/spirit entity: not a body with a spirit or a spirit
with a body but a reality resulting from the interdependence
of both. Though we have been already re-created in spirit if
we have availed ourselves of the salvation which is in Christ
Jesus, we still wait for the process to be completed by the adoption
of � i.e., the redemption of � the body (Romans
8:23) which is yet to be fashioned like his glorious body (Philippians
3:21). Though we do indeed groan in this body and desire to be
freed from its limitations, we do not want to be bodiless but
re-embodied, "reclothed" as Paul put it, that "mortality
might be swallowed up of life" (2 Corinthians 5:4). As Thomas
Boston put it so very beautifully: *
* Boston, Thomas, Human Nature in its Fourfold
State, London, Religious Tract Society, no date, p.99; originally
published in 1720.
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There is a vileness in the body (Phil.
3:21) which as to the saints, will never be removed, until
it be melted down in the grave, and cast into a new form at the
resurrection, to come forth a spiritual body.
It is
the reality of man's bodily existence even after resurrection
that allows us to see something of the vital connection between
man and the world he is a part of, and to find in man its ultimate
significance.
It seems sheer presumption to suppose
that such a stupendous Universe should have been created merely
as a setting for man. Yet the idea is not altogether irrational
even from the scientific point of view. All the evidence tells
us that this is truly a uni-verse, in which every element plays
some essential part. Today there are those who in all seriousness
tell us that our world and its living inhabitants owe their character
to the structure of the rest of the Universe.
The nature of the Universe, by its total
composition, determines the nature of life itself. In the past
it was customary to say that life was solely dependent upon the
existence and character of the earth itself. This no longer appears
to be entirely true: indeed, those who are searching for the
origin of life along purely naturalistic lines now tend, generally
speaking, to search elsewhere than on the earth. Russell W. Maatman
has this to say about the inter-dependence between the phenomenon
of life and the character of the Universe as a whole: (158)
At the molecular level, there
is only one element, carbon, which comprises the skeleton
of the long chain molecules found in all living things. Living
things are similar to each other in this respect because no other
element is capable of forming long chains: and this relation
between the elements can in turn be shown (using the quantum
mechanics) to exist because of the very nature of the universe.
Likewise, at the microscopic level, God made similar structures
in living creatures because only these structures can carry out
the functions intended for them. Again, the basic reason a certain
function can be carried out by only one structure lies in the
very nature of the universe.
Harold Blum
observed that "the stage upon which living systems bowed
their debut was set by all the preceding events in the history
of the earth, or for that matter of the universe." (159) D.
W. S. Sciama is now suggesting that even our ability to manipulate
and handle the objects of our environment, which is so enormously
simplified for us by the presence of gravity, may in fact be
dependent upon the very
158. Maatman, Russell W. (Dept. Chemistry,
Dordt College, Sioux Centre, Iowa), "Inerrancy, Inspiration
and Evolution: the Position of Russell W. Maatman," Journal
of the American Scientific Affiliation, vol.24, no.2, 1972,
p.88.
159. Blum, Harold, Time's Arrow and Evolution, New Jersey,
Princeton, 1951, p.76.
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existence of distant
galaxies elsewhere in the Universe. (160) John A. Wheeler would pursue this line of thought
beyond the realm of biology even into the realm of consciousness
itself: (161)
No one . . . can fail to find
thought-provoking a suggestion made by Dicke, half jokingly,
half seriously. "What sense does it have," he asks,
"to speak about a universe unless that universe contains
intelligent beings?"
But intelligence implies a brain.
And a brain cannot come into being without life. As the foundation
for life no biochemist sees any alternative but DNA. But DNA
demands carbon for its construction. Carbon in turn comes into
being by thermonuclear combustion in the stars. Thermonuclear
combustion demands billions of years in time.
But according to general relativity
a universe cannot provide billions of years of time unless it
also has billions of light years of extent. On this view it is
not the universe that has dominion over man, but man who governs
the size of the universe.
Julian Huxley
saw man as unique above all other living creatures by reason
of his power of conceptual thought. (162) It is this faculty which makes man capable of entering
into fellowship with God and of returning his love. And this
appears to be the fundamental reason why God created man. If,
as Sciama proposes, the Universe itself is essential for the
existence of such an earth as ours, and such an earth as ours
for the existence of such a creature as man, then God created
the Universe in order that He might create man. But a creature
with the power of conceptual thought is a creature with a series
of unique requirements. For one does not have thought, where
man is concerned, without a brain � and thought does not
find expression without language. And, tied together with these
in a causal chain of necessity, is a whole series of further
requirements which may be summed up in terms of freedoms and
capacities which are uniquely true only of man. Julian Huxley
seems to have been aware of these necessities, even though he
attributes them to a process of blind evolution. Thus he wrote:
(163)
There is only one group of animals
which will fulfill these conditions � a terrestrial offshoot
of the higher primates. Thus, not merely has conceptual thought
been evolved only in man: it could not have evolved except in
man. . .
Conceptual thought on this planet
is inevitably associated with a particular type of Primate body
and Primate brain.
It is sometimes
said that there must be other intelligent beings not unlike man
elsewhere in a universe of such fantastic dimensions as this
Universe appears to be. But those who make this assumption do
not always take into account the extraordinary number of unique
160. Sciama D W S quoted by R. E. D. Clark
from Sciama's The Unity of the Universe (1959) in The
Christian Stake in Science, Exeter, Paternoster Press, 1967,
p.113.
161. Wheeler, John A., "Our Universe: the Known and the
Unknown," American Scientist, Spring, 1968, p.18.
162. Huxley, Sir Julian, quoted by E. L. Mascall, The Importance
of Being Human, New York, Columbia University Press, 1958,
p.6.
163. Huxley, Sir Julian, ibid., p.7.
pg.8
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circumstances attendant
upon the existence of such a creature as man is with all his
potentiality, both for good and for evil. Without in any way
surrendering his wholly agnostic position, no less an authority
than Gaylord Simpson has expressed very grave doubts about such
a possibility. In an essay entitled, "Some Cosmic Aspects
of Evolution," he has this to say: (164)
To what extent and in what way were
the species of organisms that actually exist, and most particularly
the species Homo Sapiens, the inevitable or necessitated
results of evolution? An attempt to answer that question is the
central theme of this essay. The question is truly cosmic in
at least two senses. First, its answer must depend on and at
the same time shed light on the nature of the whole physical
universe. Second, the probability that man-like organisms exist
elsewhere in the universe can be estimated only if some answer
to this question is first obtained...
The chances that anything like
man . . . exist elsewhere in the universe are, I think, the same
as the chances that any other planet had exactly the same history
as the earth � and as its inhabitants (i.e., plant and animal)
� in every essential detail. . . . In my opinion,
these chances are effectively nil.
We are in fact,
almost driven to the conclusion that man is indeed "possible"
only because the Universe is what it is, and that the Universe
was created to make this "possibility" a reality. Hugo
St. Victor put it this way: *
The world was created for man's
body, man's body for his spirit, and man's spirit for God:
the spirit that it might be in subjection unto God, the body
unto the spirit, and the world unto the body.
A later writer,
whose name is not known, said simply, "The cosmos was pregnant
with man."** Later still, Hodge said, "Creation is
in order to redemption."†
Linnaeus said that the mineral Kingdom supports the vegetable
Kingdom, and the vegetable Kingdom supports the animal Kingdom,
and the animal Kingdom supports Man.‡
It is
164. Simpson, G. C., "Some Cosmic Aspects
of Evolution" in Evolution and Hominuation, edited
by Gottfried Kurth, Stuttgart, Fischer, 2nd edition, 1968, p.2.
* Hugo St. Victor: quoted by H. O. Taylor, Medieval Mind in
the Early Middle Ages. London, Macmillan, Book II, 1938,
p.91.
** Ramm, Bernard, The Christian View of Science and Scripture,
Grand Rapids, Eerdmans, 1954, p.227.
† Hodge, Charles, Systematic Theology, Grand
Rapids, Eerdmans reprint, 1973, vol.II, p.316.
‡ Linnaeus: quoted by John C. Greene, The Death
of Adam, Iowa State University Press, 1959, p.132.
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all of a piece, the
setting was designed for the fulfillment of a special purpose
by the Creator: namely, the exhibition of his love by an act
of self-sacrifice on behalf of a creature whose need and
whose nature specifically equipped him to be the recipient
of its benefit. As Irenaeus put it, "Man had to be created
from the first in the image of Him who was afterwards to be incarnate
for man's redemption." *
One may ask, "How
could man have borne a physical image of God who is pure
spirit?" The question can only be answered by saying that
it was looking forward to the time when God would objectify Himself
by Incarnation in order to sacrifice Himself for man's redemption,
a sacrifice which, as far as we know, could not have been made
in any other form than through incarnation, because this sacrifice
involved the tasting of death.
We have said that in order to redeem
more than one man, the Redeemer had to be more than man. In Psalm
8:5 we are told that the angels partially fulfill the condition
of being in some way more than man in the hierarchy of created
beings, and therefore it is conceivable that the sacrifice of
an angel might have sufficed for the redemption of more
than one. But Scripture seems to make it reasonably clear that
an angel is not capable of experiencing death and could not therefore
become a sacrificial victim anyway. And, of course, God Himself,
as pure uncreated spirit, cannot die either. As Luther
stated it: "for God by his very nature is not able to die"
(non enim in sua natura Deus moripotest). For this very
reason, God in the Person of his Son the Lord Jesus Christ, had
to become man and so be made for a season "a little lower
than the angels for the suffering of death" (Hebrews 2:9),
thus fulfilling the role of Saviour without surrendering his
deity.
Man is not merely a spiritual creature
who happens to have the kind of body he does and who might just
as suitably have been equipped with any other kind of animal
body. He is a creature whose uniqueness from the point of view
of his humanness, both in terms of culture and spiritual aspiration,
is as much dependent upon the structure of his body as upon the
nature of his soul. It is quite wrong to imagine that the form
of man's body is incidental and that he might have been structured
like a giraffe or a dog or a mouse � or even an ape �
and still have fulfilled the role for which he was created. This
role required that he not merely be capable of redemption, but
that he also be an appropriate prototype of the One who was to
be the Redeemer. Indeed, it would be more strictly true to say
that the
* In A Dictionary
of the Bible, James Hastings, New York, Scribners, 1906,
vol.II, p.453.
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Redeemer incarnate was
the prototype of man. In a sense, this is what man was for,
and knowing this, we really have the answer to the more commonly
asked question of what man IS. He must always have been such
a creature that God in the Person of his Son could have become
incarnated in the same form at any time in order to be his redeemer.
And He must be able to do this without demeaning in any way his
glory as the Son of the Father.
Perhaps we can
illuminate this by the use of an analogy. If a man builds a house
for his animals, he suits its construction to their nature and
disposition, besides being guided by what he hopes to do with
them. If he happened to be raising snakes in order to extract
their venom for research purposes, it would be a house from which
they could not escape but in which they would still thrive. For
his cattle, he can build a house that is large enough to accommodate
their greater bulk with facilities for keeping them fed and warm
and clean, but they must be able to go in and out. Yet he would
not need to take the same precautions against their escape as
he would have to do with dangerous creatures like snakes, or
destructive animals like pigs, or with vagrant ones like horses.
For his dog, he would construct a house that in some small measure
shared his own home comfort and style, for this is what his dog
is likely to do.
Thus the nearer he gets to a house
for a creature sharing his own likes and dislikes, the more like
his own house it will be. For his hired man, he will probably
build a house that he himself and his family would be willing
to occupy � if he is a man of feeling and concern for those
who work for him.
Ultimately, we come to his own
house. How does he build it? He builds it not to suit his
livestock, or his pets, or even his hired man. He builds it for
himself. It takes on and reflects his own person in many subtle
ways. It is likely, at least in so far as he has the resources
and the design ability, to be uniquely suitable for HIM. . .
more suitable for him than for anyone else. When a man hands
over such a house to someone else, either by sale or as a gift,
it is almost certain to be modified by the next in-dweller: thus
proving how special in certain respects it was for himself as
a habitation.
Now what, then, will God do if
He decides to build a house which is to be fit for Himself, which
in due course will be his habitation, a house which is
to serve Himself for thirty-three years, in which He will
live and express his character, inhabiting it day and night,
constantly, actively, fully, sleeping and waking, being born
and dying? It will be a house capable of being so lived in, appropriately
and worthily. It will be a house that can sustain the demands
of habitability that He will make upon it.
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It will be beautiful, for obviously God must rejoice
in beauty that He should make so many beautiful things in the
world, and it will be 'flexible' to allow the expression in the
face, by the hands, by body movement, of the whole range of human
mood from delight to mourning, from solitude to companionship
in the way. It must have all the facilities (faculties in this
context since it is a body that we speak of) which will
permit movement, expression, communication, gesture, comprehension,
display of emotion, and even feelings of weariness, which are
necessary for true sympathy of the human lot and to which others
can minister upon special occasion. And above all, if the object
from the very first was to be not merely the revelation of God
but the redemption of man, it must be a house of such a nature
that it can be deliberately sacrificed, not because it has worn
out or is wearing out, but because He who is incarnate in it
chooses to sacrifice it.
In order that this sacrifice could
be truly and wholly an act of will and not something that had
to be surrendered inevitably by the very wearing out of it, the
house must be a house that would never wear out of itself, never
collapse in the course of time as our houses do because it is
their nature to do so, for otherwise it is merely being prematurely
demolished. It must be capable of lasting indefinitely,
even though it can be deliberately sacrificed. This house had
to be of such a nature as to allow an event which was to signify
something other than the mere premature breakdown of its structure:
the house had to be of such a nature that its demolition could
be purely an act of will unrelated to the condition of the house
itself.
Moreover, precisely the same kind
of house must be appointed as a habitation of both the first
and the last Adam alike, in order that the conditions of physical
life of both may have the same potential. It must be,
for God's purposes, a house built with the capability of lasting
for ever, even though that capability was twice sacrificed �
the first time in Eden by an act of disobedience, and the second
time on Calvary by an act of obedience. Remember Augustine's
statement regarding Adam's constitution: "It was not impossible
for him to die, but possible for him not to die." This must
be true of both Adams, for unless it was, the death of Jesus
Christ was not vicarious. If Jesus was not immortal, his death
was merely premature. If Jesus was immortal but Adam was not,
then Jesus was not truly man and his death would not be substitutionary
for MAN.
This house, this body that is the
home of man's spirit, is not just a complex electro-chemical
machine. It was designed from the very first for a special
purpose. It was so built that it would properly meet the requirements
which God had in mind both for man and for Himself in
the Person of the Lord Jesus Christ. In due course, it was to
make it possible for God to express Himself perfectly in terms
of human
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personality AS A MAN.
And then, as a Man, to sacrifice his life vicariously for any
man who would believe and appropriate that sacrifice as a full,
perfect and sufficient satisfaction in the face of the divinely
appointed moral law, against his own sinfulness and failure and
self-will. God made man's body such that He Himself could assume
it for a season as his own proper House so that in due time in
the person of his Son Jesus Christ, He might die in it, that
we who are dying from the day of our birth might be redeemed
to live again and for ever in a new and more glorious resurrected
'house' throughout eternity. Thus was exhibited the grace and
love of our God and Saviour in an entirely personal way. No mere
animal body could have sufficed for such a tremendous purpose
and we therefore see that Adam cannot have received his body
by animal descent.
It is inconceivable that God could
have expressed Himself as a Person in any other creature than
man as we know him now. It is only in man's reprobate mind that
the idea of God as a serpent or a crocodile or a bull or a wolf
could have occurred with such force that he would bow down and
worship such images, changing the truth of God into a lie and
worshipping and serving such creatures rather than their Creator
(Romans 1:23-25). No wonder idol worship is so strictly forbidden
(Exodua 20:4,5).
Many devout people find it possible
to make out some kind of case for the derivation of fallen man's
body from some animal prototype. But in order to account for
a body such as housed the spirit of the Lord Jesus Christ, which
reflected in a unique way the unfallen Adam as created, one has
to search outside the ordinary course of events entirely. For
if Adam's body was derived from some prior animal form for which
death was "programmed" and inevitable, then Adam's
body must have shared this programmed character and for him too
death would have been inevitable, not as a penalty but as a fact
of life. So also, then, would the second Adam. For Him, death
would have been likewise inevitable in the end. His death on
the cross then becomes merely premature and not substitutionary
at all.
As the second Adam, He voluntarily
embraced death, a phenomenon foreign to his physiological constitution.
When He died He did not merely surrender what remained to Him
of his expected life, being then about thirty-three years old.
He embraced death entirely as an act of will, being wholly free
and able to make such a choice. Thus He undid what Adam had imposed
upon the human race as a universal penalty, by "tasting
death for every man" (Hebrews 2:9).
We have now
to see how it came about that Scripture identified the Lord Jesus
Christ as a second "Adam"
(l Corinthians 15:45). In what sense was Jesus Christ both a
"last" Adam and the "second" man? Were there
then
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only two who could properly
be called "men"? What of all the saints who came between
Adam and Christ � the seven thousand, for instance, who had
not bowed the knee to Baal (1 Kings 19:18)? If we hold that by
rebirth our true identity as "man" has been recovered,
and if we hold that the Old Testament saints had a genuine experience
of conversion, were there not therefore many who succeeded the
first Adam as truly men?
How, then, does it come about that
the Lord Jesus Christ is identified as only the second man?
Clearly He has title to this according to Scripture. Yet upon
what basis, within the framework of human history, does this
title rest? In Part II the grounds for this title are set forth.
pg.14
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NOTES
157. (S33 page 3) Richard J. Harrison and William Montagna
in their book Man remarked upon the necessity of death
and the potential hazard it would be to life as a whole if the
majority of creatures were not "programmed" to die
[New York, Appleton-Century-Crofts, 1969, p.354f]:
One can conceive that under
ideal circumstances tissues could remain unchanged and animals
live forever. This 'foreverness' seems to be man's goal in studying
the aging processes. Had this goal been achieved in the past,
the numbers of each species would, eons ago, have exceeded the
limits of their natural ecological niches. The total inhabitable
surface of the earth and the oceans, lakes, and streams would
have long ago been overpopulated, and the competition for survival
would have been magnified to such an extent that the destruction
of life might have resulted. .
It is singularly true of animals
with a circumscribed reproductive function that when this function
ceases the individual dies, as if nature had ordained that organisms
that are no longer useful in genetic succession are ipso facto
useless and must be eliminated. Some justification can be found
for such belief when one analyzes the situation in all vertebrates
except man [emphasis mine]. The perpetuation of each species,
after all, can only be assured by reproductively vigorous animals.
Hence the elimination of those no longer able to reproduce seems
to establish a natural order of things.
All this is true provided that
the only purpose in the system is that each species shall survive.
The question of what a species is to survive for is unasked.
If individual worth has some significance, then the mere serving
of a reproductive function in the life of the species is not
enough to determine how long an individual organism is to survive.
To die off as soon as reproductive capacity is ended, does indeed
suggest that life was allocated only for this purpose. But man
may live long after he is no longer reproductive. His life therefore
must serve some further objective.
Animals would, if given unlimited
longevity, soon swamp every available nook and cranny of the
globe. But man was never originally planned to come to an end
by dying but by being "graduated" to another sphere
of living without passing through death. In such an order of
life, the earth would never have been "knee deep in human
bodies." This signifies that he is something more than just
a reproductive machine. But translation of animals below man
does not seem to have been part of the plan, and death for them
must therefore have been programmed. Yet there is still no hard
evidence that life per se has to be terminated in death
as a natural process of wearing out by the exhaustion of its
vital resources. It is simply that the longer an animal lives
the greater are its chances of being killed. All life had to
be constituted with the possibility either of dying or of being
translated, otherwise there is no safety valve against over-population.
pg.15
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Copyright © 1988 Evelyn White. All rights
reserved
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