“In Adam” or “In Christ”–Which? (Part I)

“In order to change man, one must change the world by which man is determined”–Max R. King

At the very heart of preterist theology is the issue of stance with God–how that stance is determined, and what that stance now means.  From Genesis to Revelation the theme of redemptive-history is about one thing and one thing only:  The restoration of relationship with God.

The biblical account of Adam and Eve helps us better understand the consequences of what the loss of relationship with God meant for all of humanity who would follow.  The events taking place in the innocence of Eden had profound effects upon the whole of the human family as history certainly has shown. 

Adam was formed outside the garden environment and then placed inside by Jehovah God (Gen. 2:7, 8).  Therefore, it is reasonable to conclude that he was aware of the differences between the provision of God in planting the paradise of Eden and what it was like on the outside of that provision.  Eve, however, was not created until after Adam had been placed inside the garden and did not share the same level of awareness (Gen. 2:8-25; I Tim. 2:13, 14).  Life in the garden included the command of Jehovah concerning dietary practices (Gen. 1:29; 2:9), restriction from access to the tree “of the knowledge of good and evil” (Gen. 2:16, 17), and the work of giving names to animals, taking care of the garden (Gen. 2:15), and exercising dominion within the confines of that environment (Gen. 1:26, 27).  All was good, all was perfect (Gen. 1:31).

Two important observations should be made regarding the events related to Adam and Eve and their life inside the Garden of Eden:

1. The moment God gave Adam and Eve a command (positive or negative) the potential or possibility of sin existed since “everyone practicing sin also practices lawlessness, and sin is lawlessness” (I John 3:4)–transgression of law.
2. Adam and Eve were told explicitly about the consequences of transgression–“dying you shall die” (Gen. 2:17).

The relationship between Jehovah God and Adam and Eve was based upon their knowledge of His loving provision and the revelation of His Nature to them and in their willingness to exercise absolute faith and trust in what they knew experientially.  Adam and Eve had been created “in the image and likeness of God” (Gen. 1:26, 27)–sharing the characteristics of His own nature including the authority to exercise dominion of all of creation.  Adam and Eve were connected to the very life of God and for them the meaning of death was not something in relationship to the physical aspect of their being, but rather to alienation or separation from God spiritually–the connection to the life of God upon which they depended.  It is poor theology for one to conclude physical death is the penalty for sin because the necessary conclusion to that argument is that everyone is set free from condemnation before God at the moment of their physical demise, thus paying the price for themselves and having no need for a Saviour.  It was spiritual death–separation from the presence of God that was at stake in the Garden of Eden.  The pageantry of the events recorded in Genesis certainly represent the applied meaning of that separation as was illustrated by the removal of Adam and Eve from the Garden–the place that symbolized or pictured the realm of fellowship with God.  Those who choose to speculate about the physical immortality of Adam and Eve certainly miss the point of what that represented for them spiritually.  The Garden was “the world by which man was determined” and continued life in that “world” representing fellowship with God was lost because of the entrance of sin, thus separating Adam and Eve from that “world.”  The Garden of Eden was the Garden of God (Ezek. 28:13; 31:8, 9) and sin could not be allowed to continue in that “world.”  The purity and holiness of what was represented by that “world” must be maintained and the expulsion of Adam and Eve–separation–was the resulting action (Gen. 3:22-24).

The logical consequences that would follow separation from the presence of God would also necessarily include the loss of their authority to exercise dominion given to them by God.  This dominion was meant to become a birthright for all who would follow resulting from their connection to Adam by virtue of his creation.  This dominion was threatened by the seducing influence of Satan, introducing the element of temptation into the Garden environment (Gen. 3:1-24).  The giving of the commandment created the potential or possibility of sin, but the missing element of temptation must also have been present for the process to be effective.  The substance of the conversation between Eve and the serpent was the satanic notion that God was withholding something from Adam and Eve they needed to have complete autonomy–”as gods” deciding for themselves that which is good and that which is evil (Gen. 3:5).  It was the ultimate act of treason and by virtue of their actions, they–not God–separated themselves from Him.  History records the misery unleashed upon all of human family because of the entrance of sin and thus death because of sin (Rom. 5:12-21).  The “world” that now belonged to Adam and Eve, was the world of sin and death.  This “world” would represent the confines into which every human being would be born.  It would become the “world” by which man is determined.  The separation from God would exceed the limitations of their physical existence and into the realm of Hades they would descend, still separated from the actual presence of God.  Apparently physical death alone was not enough to pay the price for their own sins and that of their father Adam.

The person of Adam is used in the Scriptures to describe humanity (Jew and Gentile) in the collective sense.  Everyone descended physically from the loins of Adam and thus because of the action of their representative ”father” all of humanity was plunged into this “world” of sin and death without remedy or recourse.  Collectively humanity (Jew and Gentile) was lost “in Adam” because “in Adam” they all sinned (Rom. 5:12).  But God did not forsake humanity “in Adam” but made provision during the intervening period of time for them to find a place of spiritual hope and safety–awaiting the ultimate resolution of the problem of sin and death (Gen. 3:15).  Because of the act of treason on the part of Adam and Eve rulership, authority and dominion of the “world” became that of Satan and the predominant course of human conduct was that which reflected his influence in their lives (Matt. 4:8-11; II Cor. 4:3, 4; John 12:31; 14:30; 16:11).

With the introduction of covenant, God created a new “world” by which man would be determined.  People exercising faith, love and devotion to the will of Jehovah God could fee into the realm of covenantal life to find rest and safety.  However, the realm of covenant was subject to the limitations of the “world”into which it had been introduced.  It might be likened to a circle inside a larger circle, a room inside a house whose size and design is determined by the dimensions of the house itself.  Anything formed “in Adam” would continue to suffer the limitations and effects arising from existence inside that realm.  When the Old Covenant with Israel was established with all of its corresponding laws, rituals, observences, celebrations and sacrifices it remained inside the “world”as determined by “Adam” and therefore the effects of sin and death remained.  The imprisonment of humanity (Jew and Gentile) ”in Adam” remained despite the existence of a covenantal system that could not bring about deliverance–it only promised future restoration for believers back into the presence of God.  The animal sacrifices were insufficient in paying the price for sin and thus death reigned supreme both inside and outside the covenant.

The next installment in this series will unveil a vivid picture of the role of Christ is bringing about the restoration of that which was lost “in Adam” for those who believe (Jew and Gentile).  It will become more apparent in this study that even as not every human being (Jew or Gentile) was lost “in Adam” because of covenant, and that not every human being is saved “in Christ” (per Universalism) for the same reason as it pertains to Headship.  The reversal of the effects of Adamic sin and death are actually available to everyone, but especially those who enter into the realm of the New Covenant.  It will be proved that “in Christ” humanity (Jew and Gentile) reaps the benefits without deferment or postponement, that upon departure from this physical realm the rewards and punishments are immediate, everlasting and permanent.  No more Hades as the prison for all of humanity–both righteous and unrighteous.  Now Heaven and Hell stand as the ultimate destination.  Relationship with God, eternal life, and restored dominion become the present possession of believers belonging to the New Covenant.  The difference between “Adam” and “Christ” as representatives of humanity (Jew and Gentile) pertains to consequence–good or bad.  Believers begin to experience the sense of Heaven now even as unbelievers begin to experience the effects of separation from the presence of God in Hell now.

We shall see how our knowledge and understanding of these issues affects our ability to operate effectively in the “world” now by which we are determined.  It will soon become readily apparent that we live far below God’s expectation for us–waiting on the sidelines as if participation in the life of God does not come until the time when we exit our physical bodies.  How sad indeed!

Larry Siegle (January 5, 2008)—Happy New Year!