Christ Foreknown by God
In Romans 8:29 we
read that those in the body of Christ were foreknown by God and designated
beforehand. The saints in the body of Christ didn’t exist when they were
foreknown by God; had they existed, they wouldn’t have been “foreknown” by God.
They would’ve simply been “known.” Now consider 1 Peter 1:20, where we’re told
that Christ was “foreknown, indeed, before the
disruption of the world, yet manifested in the last times because of you…”
(1 Peter 1:20). Had Christ personally existed before the disruption of the
world, he wouldn't have been “foreknown” by God at this time. He would have
simply been known. As is the case
with us, the fact that God foreknew Christ before the disruption of the world
presupposes that Christ didn’t exist before the disruption of the world. Just
like his sacrificial death (Rev. 13:8), the only sense in which Christ could be
said to have existed before the disruption of the world (or at any point prior
to his conception) was in God’s foreknowledge.
We also know from
Hebrews 1:1 that it is “in the last of these days” that
God “speaks to us in a Son” (as opposed to
other “portions and modes” before the “last of these days”). The Son has not always been the means (or even “a”
means) through which God has spoken to humanity. The Son is simply the most
recent (and the ultimate/final) agent through whom God has chosen to speak and
make himself known to his creation. The “last of these days” does not refer to
any time prior to when Christ was “generated” by his God and Father. This means
that any celestial being speaking on behalf of Yahweh at any time prior to when
Christ was generated by God (and which some Christians have claimed or
suggested was the “pre-incarnate Christ” speaking to people) was, necessarily, not the Son of God. The only time that
Jesus, the Son of God appears in the Hebrew Scriptures is in prophecy, or in
some sort of vision of the future (e.g., Daniel 7:13-14).
Critical to Jesus’
identity, then, is the fact that he is “the Christ, the Son of the Living God.”
This, again, has to do with Jesus’ identity since
the time of his conception. The titles “Christ” and “Son of the Living God”
are the titles of one who was generated in the womb of a human mother and who
is a fully human being. Until Jesus was generated by God, there was no person
in existence named “Jesus” who also
had (or would be given) the title of “Christ” and the designation “Son of the
living God.” Prior to Jesus’ conception, there was no person in existence who
could validly claim either of these designations. The Lord Jesus Christ in whom
we believe did not personally exist before his conception in his mother’s womb.
And to know and believe in Christ in accord with the truth of Paul’s evangel,
we must know him according to his post-conception identity.
God the Sole Creator of the Heavens and
the Earth
Paul was very clear
in his teaching concerning who, exactly, was responsible for bringing
everything into existence. To the men of Athens Paul declared: “God, who made the
world and everything in it, since He is
Lord of heaven and earth, does not dwell in temples made with hands, nor is He
worshipped with men's hands, as though He needed anything...Truly, these times
of ignorance God overlooked, but now commands all men everywhere to repent,
because He has appointed a day on which He will judge the world in
righteousness by the man whom He has
ordained. He has given assurance of this to all, by raising him from the
dead” (Ac. 17: 24, 25, 30, 31).
Paul made no mention
of anyone other than God as having been involved in the creation of “the world
and everything in it.” Rather, Paul credited God (the Father) alone as the one
responsible for the creation of everything. The “man,” Jesus (whom Paul said God had ordained), is not said to have
had anything to do with it. Similarly, Christ himself appears to have been
completely unaware that anyone other than God, the Father, had anything to do
with the creation of the universe. Whenever Christ referred to the creation
event recorded in Genesis, he gave God—whom he referred to in the third
person—full credit for it (Matthew 19:4; Mark 10:6; 13:19).
Those who hold to the
doctrine of the pre-existence of Christ typically deny that God, the Father,
was the one who directly created the universe. Rather, they believe that, after
directly creating Jesus, God then created everything “through” Jesus, with God
using Jesus as an intermediary agent in his creative work (I will be
considering those verses thought to support this view later on). I assume that
those who believe that God created everything through the pre-incarnate Jesus
believe that Jesus created everything through the exercise of his will in some
way. Thus, according to this view, it was Jesus – and not God – whose will
directly brought everything into existence. Regardless of how Jesus is thought
to have created everything, those who believe God created everything through
Jesus must believe that God was not directly
or immediately responsible for
bringing anything into existence (with the only exception being the creation of
Jesus himself).
The problem with this
view is that it seems to be contradicted by what God himself has declared
concerning his involvement in the creation of the heavens and the earth.
Consider, for example, the following verses where we read of Yahweh speaking of
himself as having brought the universe into existence by the direct use of his
power:
Isaiah
45:12
“I (Yahweh) made the earth and created man on it; it was my hands that stretched out the
heavens, and I commanded all
their host.”
Isaiah
48:13
“My hand laid
the foundation of the earth, and my
right hand spread out the heavens; when I call to them, they stand forth together.”
Isaiah
66:1-2
Thus says Yahweh:
“Heaven is my throne, and the earth is my footstool; what is the house that you
would build for me, and what is the place of my rest? All these things my hand has
made, and so all these things came to be,” declares Yahweh.
The idea being
conveyed through the words “my hands,” “my hand” and “my right hand” is simply
that God created everything by his own power and authority (cf. Jer. 10:12-13).
Moreover, the same divine being whose “hands” are said to have created
everything (which, again, refers to God’s authority and power) is elsewhere
said to have created the heavens by simply speaking/declaring them into
existence:
Psalm
33:6, 9
“By the
word of Yahweh the heavens were made, and
by the breath of his mouth all their host...For he [Yahweh] spoke, and
it came to be; he commanded, and it
stood firm…”
Notice how the words “by the breath of his mouth”
qualify the words, “by the word of Yahweh.” The Psalmist was not talking about
a person distinct from Yahweh himself being involved in the creation of the
heavens and all their hosts. This is, of course, in perfect harmony with what
we’re told in the original Genesis account: “In the
beginning, God created the heavens and
the earth...and God said...” (Gen.
1:1, 3). The words “and God said” are repeated
ten times in chapter one. As is clear from Psalm 33:6 (and elsewhere), the one
who brought the universe into existence by his declaration/command was Yahweh
alone. Moreover, the person speaking in Gen. 3:15 is the same divine person
described as speaking in chapter one, and yet he referred to the “seed” of the
woman – i.e., Jesus, the Messiah - as a person distinct from himself (“he shall
bruise your head, and you shall bruise his heel”).
But what about the plural “us” found in Genesis 1:26-27, 3:22 and 11:7? Some see the
word “us” as a “veiled reference” to either a multi-personal God (consisting of
Father, Son and Holy Spirit) or to God and a pre-existent Son (who was either
directly or indirectly involved in the creation of humanity and the confusing
of humanity’s language at Babel). However, I don’t think that either Moses or
the original readers of this book understood the “us” to imply either a
multi-personal God or a pre-existent
Son of God.
A more likely interpretation of these
verses is that God was speaking to, and on behalf of, the celestial members of
his heavenly court. This is the view found in the NIV Study Bible as well as in the NET Bible (http://bible.org/netbible/),
both of which affirm the pre-existence of Christ. In the NET Bible notes under Genesis 1:26 we read,
In 2 Sam 24:14 David uses the plural as representative of all Israel, and in
Isaiah 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite
context the plural is most naturally understood as referring to God and his
heavenly court (see 1 Kings 22:19-22; Isaiah 6:1-8). (The most well-known
members of this court are God’s messengers, or angels.) If this is the case,
God invites the heavenly court to participate in the creation of humankind
(perhaps in the role of offering praise, see Job 38:7), but he himself is the
one who does the actual creative work (v. 27). Of course, this view does assume
that the members of the heavenly court possess the divine “image” in some way.
Since the image is closely associated with rulership, perhaps they share the
divine image in that they, together with God and under his royal authority, are
the executive authority over the world.
The
Hebrew people were not only monotheists in the most natural and straightforward
sense of the word (believing that God was a single individual or person), they
also believed that Yahweh, the one God, dwelled in heaven with a countless
multitude of created, personal beings that served and worshipped him (see, for
example, Job 1:6-12; Psalm 82; 89:5-7; 1 Kings 22:19-22; Isaiah 6:1-8).
Consequently, it is natural to understand these verses as a reference to the participation and
involvement of these celestial beings in God’s work in some way. To insert
either a multi-personal God or a pre-existent Jesus into the words “us” is
simply unwarranted.[1]
Lest there remain any doubt as to who,
exactly, was involved in creating the heavens and the earth (and who is said to
have spoken everything into existence in Genesis 1), the following verse should
clear up any misunderstanding:
Isaiah 44:24
Thus says Yahweh, your Redeemer, who formed
you from the womb: “I am Yahweh, who
made all things, who alone stretched
out the heavens, who spread out the earth by
myself…”
If Yahweh had wanted
to communicate the fact that he created everything directly and without anyone
else’s involvement, I’m not sure what more he could have said to more clearly
express this fact than is stated in the above verse. It is evident that only
one person was speaking these words, and the words “alone” and “by myself” rule
out any sort of intermediary agent used by the person speaking to accomplish
the creation of the heavens and the earth. If the one speaking is to be
understood as Yahweh himself, then he created everything without the
involvement or aid of Jesus Christ. If it was Jesus Christ speaking, then he
created everything without the involvement or aid of his God and Father. Since
the latter is clearly impossible, then we must understand God, the Father, to
have been the sole creator of the heavens and the earth.
Christ a “pre-existent man?”
There
are some who believe that Christ not only existed before he was generated by
God, but that he pre-existed his conception as
a human being. However, I think
that a straightforward, face-value reading of scripture will naturally lead one
to the conclusion that Adam – and not any being who pre-existed Adam - was the
first human created by God, and the first of only two human beings (the other
being Christ) who came into existence without the involvement of a human
father.
The
Genesis narrative seems clear that mankind/humanity – i.e., the “kind” of
created being which was miraculously generated by God in Miriam’s womb - did
not actually begin to exist until the sixth day of creation (Gen. 1:26-27;
2:5-7; 5:1-2). Whatever existed prior to the creation of Adam – whether
celestial or terrestrial – cannot be categorized as the same kind of creature
that God made when he created Adam. And Paul seemed to confirm this natural,
straightforward reading of Genesis when, in 1 Corinthians 15:45-47, he twice referred to Adam as the
“first man”:
If there is a soulish body, there is a spiritual also. Thus
it is written also, The first man, Adam,
“became a living soul:” the last Adam a vivifying Spirit. But not first the
spiritual, but the soulish, thereupon the spiritual. The first man was out of the earth, soilish; the second Man is the
Lord out of heaven.
One
proponent of the view that Christ pre-existed as a man (who is a friend of mine
and a believer) asked the following question in an email correspondence:
“Concerning Adam, might we consider him to be the first human of the earth
variety?” We could, of course, theoretically consider any number of things, and
the less that is revealed in scripture concerning a particular subject, the
more one can speculate about it (which means that those who believe in the
pre-existence of Christ have more than enough “room” for speculation and
conjecture). I think a better question than that asked by my friend would be,
“Was there any other ‘variety’
of human in existence before Adam?”
And when we ask this question,
Scripture does not give us so much as a whisper in response. Rather, all we get
from Scripture in response to this question is sustained silence.
Considering
Adam to have been the “first human of the earth variety” would be like
considering him to have been the “first human of the living variety,” or the
“first human of the conscious variety!” Again, Paul simply referred to Adam as
“the first man,” without any implication whatsoever that there was, at the time
of his creation, some other man
already in existence (e.g., some celestial “man” who was not “soulish” or “soilish”/“out of
the earth”). Had Paul wanted to convey the idea that there was no other man in
existence before Adam, I can’t think of a clearer and more succinct way of
conveying this truth than with the words, “the first man, Adam.”
Moreover,
Paul explicitly wrote in this same passage that the “spiritual” is NOT first,
but rather than soulish. And since, in the context, Paul links “spiritual” with
“celestial” and “soulish” with “soilish” - they are, for Paul, intimately
connected rather than separable – we could make a similar statement concerning
man using this second pair of contrastive words – i.e., “But not first
the celestial, but the soilish, thereupon the celestial.” This
simple fact completely undermines the idea that Christ preexisted as a
glorified, spiritual and celestial “man” (a “man” biologically unrelated to
“the first man, Adam,” until his “generation” in Miriam’s womb) who, nearly
4,000 years after the creation of Adam, came to bear the soilish image of the
“first man” before returning to the spiritual and celestial state he supposedly
enjoyed long before the “first man” was ever created.
It
has been suggested by some who believe that Christ pre-existed as a human that
Christ was the “original” man of whom Adam was merely a “copy.” However, in
light of what scripture reveals, I think it’s safer to speak of Christ as being
the “second man” rather than the “original man.” Adam, the “first man,” was the
first and earliest “model” (definitely in need of a major “upgrade,” but still
perfect for the “job” for which he was created). Christ, on the other hand, is
the second/last/final version of man. Christ is not the “original man” but
rather the perfected man. He is what
man was always ultimately intended by
God to be, and the one through whom this intention will be realized for all
humanity.
Understood
in this way, while it would certainly be true to say that Adam was created by
God with Christ – the “second man” and “last Adam” - in mind (i.e., as the one
who will completely undo what Adam did and bring the human race – and the
entire universe - to perfection), it would not be true to say that “Adam was a
copy of Christ.” A copy, of course, is “a thing made to be similar or identical
to another,” and to copy means “to make a similar or identical version of;
reproduce.” Instead of reading about Adam being “a copy of Christ,” we read of
Adam being a type of Christ (Rom.
5:14). This implies that the antitype
(Christ) didn’t actually exist yet.
We
also read of Christ partaking of the same “flesh and blood” in which all
humanity is presently participating (Heb. 2:14) and of his being “made LIKE the
brethren,” “in all things.” Such wording seems to imply the exact opposite of
the view that Adam and his flesh-and-blood descendants were “modeled after” a
celestial, spiritual Man, or made into a similar version of such a being;
rather, these words imply that Christ “copied” (i.e., he was made into a
similar version) of Adam and his flesh-and-blood descendants. And after “copying” the original man and his
descendants, Christ then became
(after being vivified by God) the final,
perfected version of Man. It was
after Christ was vivified and glorified that he then became the “original” from
which future “copies” will be made:
“Now we are aware that God is working all together for the
good of those who are loving God, who are called according to the purpose that,
whom He foreknew, He designates beforehand, also, to be conformed to the image of His Son, for Him to be Firstborn among
many brethren. Now whom He designates beforehand, these He calls also, and
whom He calls, these He justifies also; now whom He justifies, these He glorifies also.” Romans
8:28-30
Next: Objections Considered (Part One): http://thathappyexpectation.blogspot.com/2017/11/a-consideration-of-passages-thought-to.html
Next: Objections Considered (Part One): http://thathappyexpectation.blogspot.com/2017/11/a-consideration-of-passages-thought-to.html
[1] In Hastings Dictionary of the Bible, we
read: “The Old Testament can scarcely be used as authority
for the existence of distinctions within the Godhead. The use of ‘us’ by the divine
speaker (Gen. 1:26, 3:32, 11:7) is strange, but it is perhaps due to His
consciousness of being surrounded by other beings of a loftier order than men
(Isa. 6:8)” (A.B. Davidson, "God," Hastings Dictionary of the
Bible, Vol. II, p. 205).
Similarly, Gordon Wehham’s Word
Commentary on Genesis (p. 27) remarks as follows: “From Philo onward,
Jewish commentators have generally held that the plural
is used because God is addressing his heavenly court, i.e., the angels (cf.
Isa. 6:8). From the Epistle of Barnabas and Justin Martyr, who saw the plural as a reference to Christ, Christians have
traditionally seen this verse as foreshadowing the Trinity. It is now
universally admitted that this was not what the plural
meant to the original author.”
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