The Story of Scripture, Part 12 – The Lion and the Lamb

John the Baptist was the one prophesied to come just before the Messiah, and to carry out a forerunning ministry in order to prepare the people. This he did, calling the people to turn from their sins, and then pointing them to their long awaited Messiah.

John 1:29;

[John]… saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 

In reading through the Gospel accounts, it is revealed that Jesus was the fulfillment of all the types and shadows in the Old Testament. Indeed he was the very hope of Israel; the hope of Adam and Eve themselves; and the very fulfillment of the promise given to all who looked forward to it from that time of the garden onward. 

This fulfillment motif carries right through the New Testament. He came as none other than the second Adam and the true Israel. Indeed, many moments in the life and ministry of Jesus are recorded precisely so as to make this parallel clear. Like Adam, Christ was tempted by Satan directly. Like Israel, Christ was called to faithfulness during a wilderness trial period. Of course, where Adam had failed (along with Israel after him), it is shown through these events that only Christ was able to succeed in being perfectly obedient to God’s covenant requirements. Thus it is Christ, and Christ alone, who is deserving of the great eschatological Sabbath blessing. Yet, as the spotless sacrificial Lamb he had also come to receive the covenant sanction of death on behalf of his people.  

In this regard, when Jesus’ enemies asked Him to prove Himself, he simply said; 

John 2:19;

“Destroy this temple, and in three days I will raise it up.”

In this prediction, Jesus made reference to his own body as the true fulfillment of all that the temple had ever foreshadowed. Now it would be Jesus himself, and no longer a mere building, that would be the meeting place between God and men. The temple was always a vital reminder to the people of their need for a substitutionary sacrifice,  but now the ultimate sacrifice had come. He would be a substitute for his people in death, and so make a way to return to the fellowship that man had once enjoyed with God. To make this possible, Christ would have to die. However, in so doing he would defeat all of his enemies, and at the end be victorious over death itself.

Jesus was resurrected three days after the crucifixion, just as prophesied. Not only did this stand as a vital vindication of his ministry, but also a sign of his total triumph over evil. The Saviour had indeed come. All the promises had been fulfilled. Jesus of Nazareth had shown himself to be not only the sacrificial lamb promised to Israel, but also the very Lion of Judah; the mighty serpent-crushing Saviour first promised to Adam and Even in the garden. Added to this, Jesus had not merely made a way back to the garden, but rather to the final Sabbath glory first then offered to man.

The Story of Scripture, Part 3 – Bad News and Good News

We ended on the last post, talking about Adam’s tragic failure, and the entry of sin. For the first time in human history, mankind began to run away from the presence of God. The whole world was now ruined by their rebellion. But the question was this: how would God respond to a world that had chosen to go its own way?

Firstly (as one might expect), God brought judgment. He told them that they would return to the dust. And while the idea of physical death was frightening enough, mankind would also face the reality of spiritual death and eternal judgment in hell.

At this point things would seem very dark indeed if it were not for the precious promise revealed in Gen 3:15.

“I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

Here, in seed form, is the first promise that God would send a Saviour. It is the first glorious fore-hailing of Christ. God promised to crush all the evil forces that Adam and Eve had unleashed in their foolish rebellion (Gen. 3:15). And it is really in this moment, just after our consideration of what was lost in the garden, that we are able to appreciate the purpose of this redemption most clearly. As Kline says: “The purpose of redemption is to bring to pass, in spite of the Fall, the realization of the eschatological goal of a consummate revelation of God’s Glory, as originally set for creation.”[1]

Put as simply as possible, a second Adam was needed, to do what the first Adam had failed to do. And this is exactly what is here promised. God told Adam and Eve that this salvation would come through their own offspring!Once again, we consider this image:

Can you imagine the incredible amount of joy and hope that they must have found in this promise?

Gen 3:20, says this: 

“The man called his wife’s name Eve, because she was the mother of all living.”

Adam and Eve go on to trust that God would save them through the coming Messiah. One day, there would be another federal head; another great prophet, priest and king — a second Adam. And even so, Adam named his wife ‘Eve’ – meaning, mother (not of the dead, as would otherwise have been the case) but instead; mother of the living, and this because of the coming Saviour.

Even so, God killed an innocent animal for their sake, as a foreshadowing of the very manner in which the promised Son would bring about their redemption.

Gen 3:21 ;

“And the LORD God made for Adam and for his wife garments of skins and clothed them.” 

God shed the blood (source of life) of the innocent as a substitute for the guilty so that they could be covered. However, until the foreshadowed reality was consummate, as a consequence of the fall mankind was no longer able to dwell in the presence of God.

In that regard, here is yet another haunting image to consider.

From this point, the next several millennia of human history are recorded for us in a few brief chapters (Gen. 3-11). It is a story of two interwoven developments. On the one hand, we see the increasing darkness of sin. On the other, we see God’s faithfulness to His gospel promise. We will explore these developments in the next post.

Notes;

 [1] Kline, M. G. (2006). God, Heaven and Har Magedon: A Covenantal Tale of Cosmos and Telos (p. 14). Eugene, OR: Wipf & Stock Publishers.

The Story of Scripture, Part 2 – High Treason

In the last post we emphasized that the time in the garden was a time of probation for the first Adam. By working for six days and then resting on the seventh, God had already modeled for this first federal head, that if he would work to keep these commandments, that he too (along with all of his posterity after him) could enter into the covenant blessing of an eternal Sabbath rest; never again having to fear the possibility of disobedience to the Creator.

We also mentioned that during this period of probation, God placed one specific restriction upon them: they were not to eat from the tree in the middle of the garden. By submitting to God’s word, Adam and Eve would have the chance to learn the joy of living as trustful and dependant creatures.[1] “The Lord of the covenant, the Lord of the Edenic sanctuary in its double role of home-protectorate and temple, was thus man’s Father and his God.”[2] In this way, even as the second Adam would later demonstrate, “from the very beginning man was taught to pray trustingly: ‘Our Father which art in heaven,’ and to add worshipfully: ‘Hallowed be thy name.'”[3] . But also, due to Adam’s great eschatological hope of future sabbath kingdom blessing (of which the garden was but a prologue), “man would learn to continue his Lord’s prayer: “thy kingdom come, thy will be done on earth as it is in heaven.”[4]

Chapter three in Genesis sets the context for the entire Bible. At this time, a fallen angel (Satan) entered into the garden with all malice, duplicitously taking the form of a snake and offering to Adam and Eve another ‘word’. Deceitful and rebellious to the core, this word challenged the very goodness and truthfulness of the Great Suzerain, and promised more satisfaction than could be derived under their current treaty arrangement.

The evil one had thus revealed his rebellion, and this was the time for Adam to exercise his sacred office. He alone (as the great prophet, priest and king), was invested with the responsibility and authority “to repulse Satan’s profane encroachment into God’s sanctuary. . . Taking his stand as God’s warrior-priest, guardian of the holy ground of Har Magedon, he must declare the evil one evil, condemn his trespass, and repulse him. This task, signalized by the name of the tree of the knowing of good and evil, was indeed the critical task.” [5]

Tragically, as we know, Adam fails to discharge his duty. Indeed, he fails at multiple levels. At the heart of this failure, however, Adam and Eve are both shown to accept Satan’s word, and join in with the rebellion against Yahweh. And due to Adam’s kingly and federal office, this treasonous act had cosmic significance, sending “shock-waves throughout the whole of creation.”[6] The whole world was now ruined by their rebellion. And for the first time in human history, mankind began to run away from the presence of God. But, the real question was this: How would God respond to a world that had chosen to go its own way? We will look at God’s profound answer in the next post.

Notes:

  1. Bartholomew, C. and Goheen, M. The Story-Line of the Bible.
  2. Kline, M. G. (2006). Kingdom Prologue: Genesis Foundations for a Covenantal Worldview (p. 61). Eugene, OR: Wipf & Stock Publishers.
  3. Ibid.
  4. Ibid.
  5. Kline, M. G. (2006). God, Heaven and Har Magedon: A Covenantal Tale of Cosmos and Telos (p. 68). Eugene, OR: Wipf & Stock Publishers.
  6. Craig Bartholomew and Michael Goheen, “The Story-Line of the Bible”.