JESUS IS... THE LAST ADAM

• The apostle Paul declared that Jesus was ‘the last Adam’ (1 Cor 15:45).
• This article will focus on the specific similarities between Jesus and Adam (as seen in Romans ch. 5 and 1-Corinthians ch. 15) and how this relates to us as Christians.
• Before we can understand the full implications of Jesus as ‘the Last Adam’ we need to recognise something about the theology of the early church.

The Unity between Patriarch and Descendant

• When Paul refers to Jesus as ‘the Last Adam’ he does so in order to highlight the Church’s relationship with Jesus, and to show the significance of the unity between Jesus (counted as patriarch) and Christians (who, in effect, are counted as His descendants).
• Paul compared Jesus to Adam because he assumed that his readers fully understood their inherent unity with Adam (as their patriarch) and themselves (as Adam’s descendants). However, because Paul assumed this to be common knowledge, he did not feel the need to provide a detailed explanation.
• Paul is utilising the theological concept of ‘the Unity between Patriarch and Descendant’ (There is probably a fancy theological term for this concept, but I like to keep things simple). The idea is as follows: the actions of a patriarch directly affect his descendants!
• The doctrines of Imputed Sin (in Adam) and Imputed Righteousness (in Jesus) are based on this concept. Note that the theology of imputed sin has gone out of fashion in recent times, however there is some benefit to understanding it especially when we see how it contrasts with our imputed righteousness found in Jesus.

To help us understand this we shall look at:

A. The example of Abraham and Levi;

B. The example of Adam;

C. Jesus the Last Adam;

D. Unity versus Individual Responsibility.

A. The example of Abraham and Levi

• The writer of Hebrews was familiar with the same theological framework as Paul. Therefore, if we wish to begin to understand Paul’s theology, it will be useful to see how the same concept is used in the book of Hebrews.
• When writing Hebrews ch. 7, the author primarily intended to demonstrate how great Melchizedek the priest was, and to show that Jesus was a high priest in the order of Melchizedek. However, while doing so, the writer also drew on this theological concept of ‘the Unity between Patriarch and Descendant’ and used this concept when describing Levi and Abraham.
• We can use the example of Levi and Abraham to help us understand the theological framework behind Paul’s statement that Jesus is ‘the Last Adam’.

1. The priests are descended from Levi

“...descendants of Levi who receive the priestly office have a commandment in the law to take tithes from the people...” (Heb 7:5)

• This verse does not refer to all descendants of Levi, but is instead referring specifically to Levites who were counted as priests, i.e. the descendants of Aaron who was the first high priest (Num 18:1, v7).
• It is important to note the family tree of the priests who collected the tithe which is as follows:
  1. Abraham,
  2. Isaac (Abraham’s son),
  3. Jacob (Isaac’s son),
  4. Levi (Jacob’s son),
  5. Aaron (a descendant of Levi),
  6. The priests (descendants of Aaron) who collect the tithes.

2. The priests collected the tithe

• In the Old Testament, the entire tribe of Levi were entitled to collect a tithe as the offering from their fellow Jews (Num 18:21).
• The Tribe of Levi then had to apportion a tenth of their income to Aaron the high priest, and to Aaron's descendants who became priests (Num 18:25-28).
• This practice continued throughout biblical times (e.g. cf. Neh 10:35-38).

3. The priests were never legally required to pay a tithe.

• Although the Levites passed on their tithe to the priests, there was no legal requirement for the priests themselves to pay a tithe.
• Once the tithe had been brought into God’s house and given to the priests (Aaron’s descendants), there were no further tithes to be made. God generously gave all the offerings to the priests and their families without requiring any further tithing to be done (Num 18:8, v19).

4. But the priests paid a tithe when Abraham paid a tithe

• The writer of Hebrews wanted to show that all the priests (Aaron’s descendants) had paid their tithe to another priest (Melchizedek). The author did this to demonstrate just how great Melchizedek was. But in doing so, the author took a section of his argument about Melchizedek's greatness and set it upon this theological concept of ‘the Unity between Patriarch and Descendant’.
• The author recounts the story of Abraham giving a tithe to Melchizedek the priest (Heb 7:1-2, cf. Gen 14:18-20).
• The author states, “One might even say that Levi himself, who receives tithes, paid tithes through Abraham” (Heb 7:9). Here, the author is utilising this theological concept of ‘the Unity between Patriarch and Descendant’, which means that if Abraham (the patriarch) paid a tithe, then Levi (as descendant) can also be said to have paid the tithe. Likewise, if the priests (descendants) receive the tithe, then Levi (the patriarch) can be said to receive tithes. This example shows that the actions of a father have a direct impact on his descendants, and the actions of the descendants reflect back onto their father.
• The reason that the author has come to the conclusion that Levi paid a tithe is revealed in the next verse, “for [Levi] was still in the loins of his ancestor [Abraham] when Melchizedek met [Abraham]” (Heb 7:10).
• Levi was born a number of generations after Abraham, and the priests were born many more generations after Levi, but the author draws on this concept of ‘the Unity between Patriarch and Descendant’. The descendants can be said to have performed the same actions as their forefather because the descendants were IN their forefather long before they were born. From this perspective, we can say that Levi and all his priestly descendants paid a tithe to Melchizedek because they were all IN Abraham when that particular action occurred.
• In effect, the author is declaring certain fundamental truths and then building a theological argument based upon these truths:
• Truth #1: Levi was in Abraham when he paid a tithe to Melchizedek... therefore Levi, and his descendants the priests, can be said to have paid their tithe to Melchizedek;
• Truth #2: Levi and the priests paid a tithe to Melchizedek... therefore Melchizedek received a tithe from the priests (who are not obligated by law to pay any tithe);
• Truth #3: Melchizedek receieved a tithe from the priests... therefore Melchizedek is a greater priest than any of the high priests descended from Levi;
• Truth #4: Melchizedek is clearly demonstrated to be a greater priest than the Levitical priests, and Melchizedek is symbolic of Jesus... therefore Jesus is also a greater priest than the Levitical priests.
• Each truth is based on the foundation of the previous truth. But note that the author is using this concept of ‘the Unity between Patriarch and Descendant’ as the absolute foundation for his argument, and we can clearly see that further theology has been based upon this underlying concept. It is important to understand the foundational nature of this theology as we proceed with our studies.

Recap:

• So far: we have seen that the unborn priestly descendants of Levi were IN Abraham when Abraham paid his tithe to Melchizedek; this is why it can be said that the priestly descendants of Levi themselves paid a tithe to Melchizedek. The descendants are said to have partaken in the actions of the patriarch.

B. The example of Adam

• Taking Abraham and Levi as scriptural examples, it could also be said that all of us human beings were IN Adam when he sinned against God by taking the fruit of the tree, when he became aware of the knowledge of good and evil, and when he received the curse of death from God. It could even be said that all of us alive today sinned against God by taking the fruit of the tree, that we all have become aware of the knowledge of good and evil through that action, and that we all received the curse of death from God, because we were IN Adam when those events happened.
• Note that this is where we begin to understand the theology of imputed sin. The traditional view known as immediate imputation says that, as soon as Adam sinned, all of humanity was also immediately counted as sinful, and as soon as Adam was cursed with death, all of humanity was also immediately brought under the curse of death.

i. When Adam sinned, all people became sinners

• “… sin came into the world through one man [Adam]…” (Rom 5:12)
• “to Adam [God] said, ‘... you have listened to the voice of your wife and have eaten of the tree of which I commanded you, “You shall not eat of it,”’” (Gen 3:17)
• “… Adam … transgressed the covenant [that he had with God]…” (Hos 6:7)
• “… by the one man's disobedience the many were made sinners” (Rom 5:19)

ii. When Adam was condemned as guilty, all people were condemned as guilty

• “… the result of that one man's sin [is as follows:]... the judgment following one trespass brought condemnation…”(Rom 5:16)
• “… one trespass led to condemnation for all men” (Rom 5:18)

iii. When Adam was sentenced to death, all people were sentenced to death

• [God said to Adam:] “By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return.” (Gen 3:19)
• “The first man [Adam] was from the earth, a man of dust; … As was the man of dust, so also are those who are of the dust…” (1 Cor 15:47-48)
• “For... in Adam all die...” (1 Cor 15:22)
• “… many died through one man's trespass …” (Rom 5:15)
• “… because of one man's trespass, death reigned through that one man…” (Rom 5:17)
• “… by a man [Adam] came death...” (1 Cor 15:21)
• “… and death [came into the world] through [Adam’s] sin" (Rom 5:12)
• “death spread to all men because all sinned - for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam” (Rom 5:13-14)

iv. We are united with Adam (by birth)

• Paul has pointed to the fact that it is impossible to transgress a law if that law does not exist, and that one cannot be said to be a lawbreaker if there is no law to break (Rom 5:13-14). Sin was not counted against any of these people who lived before the Mosaic law was given, yet they all died. In fact, we can see that God did act in judgement of wicked people, such as in the story of Noah and the flood: "The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually ... So the LORD said, 'I will blot out man whom I have created from the face of the land ...'" (Gen 6:5-7).
• The question is, how could God count people's sins against them when there was no law in place? The answer comes when we see that God is not only judging their deeds but also their thoughts and attitudes of the heart. The people had a conscience and they knew the difference between right and wrong, and intended to do what was wrong.
• Again we may ask, how did they know what was right and wrong when God had not revealed any of His holy laws to them? This goes back to what God said to Adam, "but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” (Gen 2:17).
• The curse of death comes primarily from knowing what is right and wrong, and that is the poison that coursed through the body of Adam. As soon as Adam's eyes were opened to what was right and wrong, he became ashamed of his naked state and wanted to hide from God (Gen 3:5-10). The knowledge of good and evil is an innate knowledge of God's law, even when no law is in place, and it opens our eyes to understanding.
• When referring to the Mosaic Law, Paul said, "... if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. I was once alive apart from the law, but when the commandment came, sin came alive and I died." (Rom 7:7-9), that is, he became subject to the death penalty.
• Likewise, before Adam sinned, he had no knowledge of good and evil, and he did not know that he was naked . He remained alive while he was apart from this knowledge. As soon as the knowledge came, Adam's eyes were opened, and sin came alive and Adam hid from God and became ashamed, and Adam died, that is, he became subject to the death penalty.
• Because Adam received this innate knowledge of good and evil, we have also all received this innate knowledge of good and evil. But this knowledge is poisonous to our soul and leads to death, which is why it can be said that “… one trespass led to condemnation for all men” (Rom 5:18). This one trespass affects us all because we also have partaken from the same fruit and possess the same innate knowledge. In fact, the more we know about what is good and evil, the more chance there is for sin to increase and death to reign, which is why Paul said, "... the law came in to increase the trespass..." (Rom 5:20). That is why we need a saviour, Jesus.

Recap:

1. So far: we have learned about the concept that the unborn priestly descendants of Levi were IN Abraham when Abraham paid his tithe to Melchizedek; this is why it could be said that the priestly descendants of Levi paid their tithe to Melchizedek because they were IN Abraham when the tithe was paid.
2. Then: we saw how that concept relates to all of us human beings, as we were IN Adam when he sinned against God by taking the fruit of the tree; we were IN Adam when he became aware of the knowledge of good and evil; we were IN Adam when he received the curse of death from God; this is why it can be said that we ourselves are sinners; we also partook of the fruit of the tree and are aware of the knowledge of good and evil, and we also received the curse of death from God because we were IN Adam when those events happened.
3. Having established this basic concept, we can begin looking at Jesus as the Last Adam. We are called, as Christians, to be united with Jesus in a similar way to how we are united with Adam.

C. Jesus the Last Adam

i. Jesus is the ‘Last Adam’

• "...Adam... is a pattern of the one to come [Jesus]." (Rom 5:14)
• “The first man Adam became a living being’; the last Adam [Jesus] became a life-giving spirit.” (1-Cor 15:45)
• "The first man [Adam] was from the earth, a man of dust; the second man [Jesus] is from heaven." (1-Cor 15:47)

Here we can see that Paul calls Jesus 'the Last Adam' by way of comparison: Adam was created from the earth, but Jesus is from heaven; Adam received his earthly life from God, but Jesus is the one who gives heavenly life to others (cf. John 1:1-4).

ii. IN Jesus we are justified instead of condemned

• “For as by the one man's [Adam’s] disobedience the many were made sinners, so by the one man's [Jesus’] obedience the many will be made righteous.” (Rom 5:19)
• “... the free gift [of righteousness] is not like the trespass [made by Adam]. For if many died through one man's trespass, much more have the grace of God and the free gift [of righteousness] by the grace of that one man Jesus Christ abounded for many.” (Rom 5:15)
• “And the free gift [of righteousness] is not like the result of that one man's [Adam’s] sin. For the judgment following one trespass [of Adam] brought condemnation, but the free gift [in Jesus] following many trespasses brought justification.” (Rom 5:16)
• “Therefore, as one trespass [by Adam] led to condemnation for all men, so one act of righteousness [by Jesus] leads to justification and life for all men.” (Rom 5:18)
• "...God shows his love for us in that while we were still sinners, Christ died for us. ... we have now been justified by his blood..." (Rom 5:8-9)

This is why Paul states that he wants to be found IN Jesus (the Last Adam), desiring to, “… gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Php 3:8-9). Paul recognised and acknowledge Jesus’ role as ‘Last Adam’. To the same degree that Paul received condemnation by being IN Adam, so Paul could receive righteousness by being IN Jesus.

iii. IN Jesus we receive life instead of death

• "For as in Adam all die, so also in [Jesus] Christ shall all be made alive." (1-Cor 15:22)
• "For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ." (Rom 5:17)
• "For as by a man [Adam] came death, by a man [Jesus] has come also the resurrection of the dead." (1-Cor 15:21)
• "As was the man of dust [Adam], so also are those who are of the dust, and as is the man of heaven [Jesus], so also are those who are of heaven." (1-Cor 15:48)
• "Just as we have borne the image of [Adam] the man of dust, we shall also bear the image of [Jesus] the man of heaven." (1-Cor 15:49)

Adam was the first flesh and blood human being, and all descendants of Adam have earthly bodies made of flesh. However, Jesus is the "firstborn from among the dead" (Col 1:18) and the first man to possess a heavenly resurrected body; all who place their faith in Jesus and who are born of God will be resurrected to have a similar body to that of Jesus, for "If there is a natural body, there is also a spiritual body." (1-Cor 15:44). However, it is necessary to receive and acknowledge Jesus as your Patriarch, through faith, in order to be born again into God's family and to share in Jesus' resurrection life.

iv. We are united with Jesus (by faith)

• So far, we have seen that Levi was IN Abraham, so could be said to have performed the same action as Abraham.
• Then, we considered that we were all IN Adam, so it can be said that we also became sinners, were condemned and suffered the same curse of death.
• Now, we can consider what it means to be IN Jesus. God calls us to place our faith in Jesus and to be baptised because this symbolises our unity with Jesus.

We died with Jesus

• "... all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death... we have been united with him in a death like his... We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin." (Rom 6:3-7).

Because Jesus as our Patriarch died on a cross, we who are counted as his descendants can be said to have also died because we are counted as being IN Jesus when he died.

We rose with Jesus

• "... God, being rich in mercy, because of the great love with which he loved us,even when we were dead in our trespasses, made us alive together with Christ..." (Eph 2:4-5).
• Jesus said: "... Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you." (John 14:19-20)

Because Jesus our Patriarch rose again from death, we who are counted as his descendants can be said to be made alive. There will also be a final resurrection from the dead, but God already counts us as possessing eternal life because we are IN Jesus.

We ascended with Jesus

• "and [God] raised us up with [Jesus]" (Eph 2:6).

Because Jesus as our Patriarch ascended into heaven, we who are counted as his descendants can also be said to have entered heaven because we are IN Jesus.

We are seated with Jesus in heaven

• "and [God] seated us with him in the heavenly places in Christ Jesus" (Eph 2:6).

Because Jesus as our Patriarch sat down at the right hand of God, we who are counted as Jesus' descendants can also be said to be seated with God in heaven because we are IN Jesus:

D. Unity versus Individual Responsibility

This theological concept of ‘the Unity between Patriarch and Descendant’ was entrenched in Judaism because it had its roots in scripture:

• God said: “… I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me” (Ex 20:5)
• Moses said: “Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations.” (Dt 7:9)

However, despite this overarching principle that God deals with families based on who their patriarch was, we must also recognise that God deals with us as individuals. So this raises two questions . #1. How do our individual responsibilities relate to this concept of ‘the Unity between Patriarch and Descendant’? #2. And if God treats people as individuals, then why does he also treat people based on what their fathers have done? I shall attempt to briefly address these questions by looking at:

#1: Our individual responsibility (as children of God)

#2: The responsibility of fathers

#1: Our individual responsibility (as children of God)

• There are certain false assumptions that can arise from focussing too heavily on this idea of the unity between Patriarchs and descendants. The problem arises when we begin to imagine that the unity between father and descendant is so strong that there is nothing that the children can do to change things. The Jews had a proverb about this: “The fathers have eaten sour grapes, and the children's teeth are set on edge.” (Jer 31:29, Eze 18:2); a proverb which, in some ways, is reminiscent of Adam eating from the tree of knowledge while all his descendants suffer the consequences. However, God was not happy with the Jews who quoted that proverb as they ended up making false assumptions.

FALSE ASSUMPTION #1: "We think our legal system should punish families based on the sins of the fathers"

• During the time of Ezekiel, the people (who had been exiled to Babylon) were assuming that children should automatically suffer for the sins of the parents. This may have been partly based on their desire to take revenge on their Babylonian captors and their children (e.g. see Psalm 137). In any event, God had to address this situation directly (Eze 18:1-4).
• God had to remind the exiles of what He had told Moses: "Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin." (see Dt 24:16, and cf. Eze 18:19-20). This was part of God's covenant under the Mosaic Law relating specifically to sins that demanded the death penalty.
• God gave the people an example of a child who, having seen his father's sinfulness, decided that he would not act like his father but would instead act in a Godly manner; such a child should live and only his wicked father should die (Eze 18:14-18).
• The Patriarch Abraham understood this very well. His father, Terah, was an idolater who worshipped foreign gods; yet God called Abraham to leave his father and become a follower of God (see Joshua 24:2-3). Thus Abraham understood that God did not always treat sons the same as their fathers. Abraham deduced from this that God was a God of justice, and that He would not punish the righteous along with the wicked (see Gen 18:23-25).

FALSE ASSUMPTION #2: "We think God's legal system should be based on the righteousness of our family"

• During the ministry of John the Baptist, he met people who relied so much on the righteousness of their ancestors that they felt no need to do anything good themselves; he had to address this issue because of the Jews’ over-reliance on Abraham’s righteousness; they went around saying 'Abraham is our father' and assumed that God would automatically bless them, see Luke 3:8-9.
• Likewise, Jesus noted that the Jews were quick to rely on the righteousness of Abraham their father, while acting in a way that was contrary to Abraham, see John 8:37-40.

REALITY: Everyone has a personal responsibility for their own actions

• The false assumptions gave the impression that things were set in stone: if a man's father was guilty of sin, then that man's family was always to be held guilty of sin; if a man was righteous, then the man's family was always to be regarded as righteous. God challenged this assumption and said that he would judge people as individuals.
• This was such a radical thought in Ezekiel's day that the people even dared to accuse God of being unjust for stating that a man should be judged as an individual (not based on his family) and that the situation could even be fluid depending on a man's own decisions in life, see Eze 18:25-29.
• God called the people to take individual responsibility for their lives, and to receive a new heart and a new spirit (Eze 18:30-32). Ezekiel also gave the people hope by proclaiming God’s future promises that He would give people a new heart and a new spirit in order that they might keep His laws (Eze 11:19-20, 36:26-27).
• While Ezekiel was in Babylon, the prophet Jeremiah was in Jerusalem and sharing exactly the same problems. Jeremiah explained that God would fulfil His promise, to write His law on people’s hearts, by making a "New Covenant" with them. Under the New Covenant the people would not know God because of family ties, but would instead know Him personally as individuals (see Jer 31:27-34).
• This refers to the New Covenant in Jesus’ blood (1 Cor 11:23-25), whereby God calls us to take the personal action of placing our faith in Jesus (Jn 6:27-29). It is through such faith that we are saved (Eph 2:8-9). All people have a personal responsibility to choose to follow Jesus, and this takes away any reliance on the righteousness of Abraham, or of a Godly patriarch or family member.
• Likewise, those who will face condemnation will no longer be able to blame it on Adam’s sin; instead, condemnation will come to those who make the personal choice to deny Jesus (Jn 3:17-18, Mk 16:16).
• Jesus gives us hope that we will no longer be condemned because of Adam’s sin. Instead we may be saved by the humble action of placing our faith in Jesus as Lord who died for our sins and rose again from the dead.

#2: The responsibility of fathers

• Despite our personal responsibility before God, He is continually revealed as the God who deals with people based on how their forefathers behaved, see Ex 20:5-6, Ex 34:6-7, Num 14:18, Dt 5:9-10, Dt 7:9, Jer 32:18.
• This is because God holds fathers responsible for the welfare of their children and future prodigy. Fathers need to know that their actions will affect their children, and God makes this abundantly clear in His word.
• There is good news contained within this theology, for God himself is a Father, and is to be addressed as Father (Matt 6:9). And God has promised that, when we receive Jesus as our Lord and saviour, we can be born again and become God’s children (Jn 1:12-13). Therefore God Himself takes on the responsibility of fatherhood, and can be fully trusted as a good Father to His children.
• Furthermore, Jesus also takes on the role of Patriarch and is called the Everlasting Father (Isa 9:6-7). Through faith we take on the role of his children; Jesus does this by replacing Adam and becoming the Last Adam (1 Cor 15:45).
• The Christian message contains the wonderful news that when we are born again into God’s family, God treats us with kindness, and mercy, and grace because he looks at the righteousness of Jesus, the Last Adam. God counts Jesus as the Patriarch of our lives, and treats us in accordance with who Jesus is. Our personal responsibility is to place all our cares onto Jesus, and to trust Him as our great Patriarch, and trust that God will not treat us according to our own actions, but according to our faith in Jesus. We can be assured that God will then treat us in accordance to who our patriarch is: He is Jesus the LAST ADAM!