The Messianic
Character of Genesis 1-4
In what sense can Genesis 1-4 be
considered to have a messianic character?
At this point, reference must be made
to a previous discussion about the wider and narrower views of the messianic
concept. If the narrower messianic view, which refers directly to a royal person
who has a specifically political mission, is to be considered the only valid
view, the passage under study cannot be considered messianic. If the wider view
of the messianic concept, which contains the royal as well as the prophetic and
priestly offices, is the correct one, this view refers to one, some, or all of
the following: a royal person, characteristics identifying the person, the
task, the sphere to be influenced, and the final goal to be realized. In this
study the task to be performed is to include, in fact, to center on, the
atonement for sin which is to be made on behalf of others. That is to say,
satisfaction to be made by a substitute is an integral aspect of the messianic
concept.
A study of Genesis 1-4 renders
unavoidable the conclusion that there is no direct reference to a single royal
person, whose task has been delineated in detail. There is, however, a
reference to the seed of the fallen royal agents. There is no indication whether
this seed is to be considered singular or plural. Eve understood it as the
former, but she was incorrect in assuming the first of her offspring was to be
the one to fulfill the promise. At any rate, the stage is set for a royal person
to come forth.
There is reference to the task that is
to be performed. It will require dominance over the tempter and power to crush
him. Here the royal aspect of the Messiah is presented and, more specifically,
the task is understood as having consequences for others, that is, the substitutionary
aspect is present. The goal held before the fallen royal couple is victory over
the one(s) causing their fall and the real possibility of a reversal in their situation
that will result in restoration to their full royal status position, and function.
By way of summary ,the messianic
aspects of Genesis 3:15 are (1) an agent arising from a “royal” source; (2) a
task performed which demands sovereign and royal authority and power; (3) a
substitutionary victory to be gained on behalf of others; and (4) the setting
of the stage for the full restoration of the fallen royal image-bearers of God
to their original status, position, and service.
The
Eschatological Perspective of Genesis 3
The messianic aspects referred to
above carry a definite forward-looking motif. The messianic task will be
executed; there will be an agent. There will be a time when the crushing of the
tempter and its consequences will take place. Positing these factors is to say
that there is an eschatological perspective presented in Genesis 3. Nothing
definite is said in regard to a time framework; the details of the means to be
employed are not even hinted at; the place where the task is to be carried out
is not mentioned; who specifically will benefit from the messianic work is not
clarified; and the involvement of the messianic work with the cosmos under
curse is not specified.
In our conclusion we must stress three
facts. First of all, there are prophetic utterances included in the passage.
The message given to Adam and Eve was for them, then and there. But the message
spoke also of the future: there was prediction and foretelling. What had not
yet been realized would surely become a historical reality.
Second, the stage is set for the
unfolding of the messianic task, that is to say, from this point onward there
is to be a development of an eschatological perspective. The fact that there is
to be a conflict, that there is to be an eventual crushing of the temper, and
that there is to be the possibility of a reversal on the part of the royal
couple are essential ingredients in the stage. More information is required for
a fuller understanding of the plan of God which is to be unfolded in the future.
Indeed, much more is necessary for the formulation of eschatology.
Third, to think of eschatology is to
think of the messianic task. Biblical messianism and eschatology are
inseparable. The seed of the woman will determine the full dimensions of the
restored fellowship between the sovereign Lord and his vicegerents. It will
determine the future of mankind’s status, position, and function in the cosmos,
and because of that, a future for the cosmos as well. (Gerard Van Groningen, Messianic
Revelation in the Old Testament, 2 vols. [Grand Rapids, Mich.: Baker Book
House, 1990 repr., Eugene, Oreg.: Wipf and Stock, 1997], 1:113-15)
