The concept of incarnation in the Old and New Testaments has been a central theme in the Christian faith. It refers to the belief that God became a human being, in the person of Jesus Christ, to redeem humanity from sin and death. The idea of incarnation can be traced back to the earliest stories in the Bible, from Noah to the prophets, culminating in the Gospel of Jesus. For instance, Noah is a significant figure in the Old Testament, who God chose to save from the flood that destroyed the earth. Noah was a righteous man, blameless in his generation.[1] God chose Noah to be the father of a new humanity that would be obedient to God and avoid past mistakes. In the New Testament, Jesus (the son of God) became man to redeem humanity from sin. Based on the concept of incarnation in the Old and New Testaments and how it is tied to God’s redemption of humanity, the paper seeks to answer the questions of why the Lord is called the creations’ redeemer, how God has acted in history to bring about redemption, and in what way the Lord accomplishes the redemption of his creatures.
According to Saint Anselm of Canterbury, the incarnation was necessary for the redemption of humanity because only God could overcome the problem of sin. Still, only humans could accept God’s friendship and make amends for sin.[2]Christ could identify with humanity’s weaknesses and temptations by becoming fully human. Still, as fully God, he could resist sin and offer a perfect sacrifice for the forgiveness of sins.
There were differing views on the incarnation, with Arius believing that Jesus was not God Himself but rather a step-down, more like a demigod. Athanasius believed that sin was too large a problem for anything other than God Himself and that Jesus was entirely God and fully human[3]. The Council of Nicea in 325 AD decided that Athanasius was correct, and Jesus was one person with two natures, fully God and fully human, united without confusion, change, or division.
In the Old Testament, we see God’s plan for redemption unfolding through the lives of Adam, Noah, Abraham, Jacob, and the Israelites[4]. Adam, who was created in the image of God, sinned and brought death and destruction into the world. However, God did not abandon his creation and promised to send a saviour who would crush the serpent’s head. God chose Noah to build an ark and save his family and the animals from the flood that destroyed the earth[5]. This event symbolizes God’s mercy and grace in preserving a remnant of humanity and providing a way of salvation.
God called Abraham to leave his homeland and go to a land that God would show him. Through his faithfulness, Abraham became the father of a great nation and a symbol of God’s promise to bless all nations through him[6]. Jacob, who later became Israel, was chosen by God to be the father of the twelve tribes of Israel. The Israelites were God’s chosen people, and God made a covenant with them at Mount Sinai, including the Ten Commandments and other laws intended to guide the Israelites in their relationship with God.
The prophets of the Old Testament, including Isaiah, Jeremiah, and Ezekiel, spoke of a coming Messiah who would bring salvation to the world. They prophesied about a suffering servant who would bear the people’s sins and provide a way for them to be reconciled to God. This prophecy was fulfilled in the person of Jesus Christ, who became the “New Adam” and operated under a new covenant for creation. As the perfect, sinless human, he could sacrifice for humanity’s sins, thus making redemption possible.
Through the incarnation, Jesus was able to fully identify with humanity and take on the punishment for our sins[7]. This event was necessary for the redemption of humanity, as only God could overcome the problem of sin, but only a human could accept God’s friendship and make amends for sin. Jesus became the ultimate sacrifice, offering himself on the cross to pay the penalty for our sins and reconcile us to God. He is the promised Davidic king who will rule forever, as prophesied in several passages[8]. Jesus is also the suffering servant in Isaiah 53 who will redeem, regather, and restore God’s people.
Throughout history, God has been actively working to bring redemption to humanity. From the time of Noah to the prophets, God has revealed his plan for redemption through his actions and the words of his chosen messengers. This plan culminates in the incarnation of Jesus Christ, who takes on human form to offer himself as a perfect sacrifice for the sins of humanity.
In the time of Noah, God saw that the wickedness of humanity had become great on the earth and decided to send a flood to cleanse the earth. However, God saved Noah, his family, and the animals by instructing Noah to build an ark. Through this action, God redeemed a remnant of humanity and preserved life on earth. God establishes a covenant with Noah, promising never again to destroy the earth with a flood[9].
God called Abraham to leave his home and go to a new land he would show him. God promised to make Abraham into a great nation and bless all the families of the earth through him[10]. Through Abraham, God was redeeming humanity by establishing a new people who would worship him and serve as a blessing to the world[11].
God continued to work through Abraham’s descendants, including Isaac and Jacob, who became the father of the twelve tribes of Israel. God redeemed his people from slavery in Egypt and, through Moses, gave them the law to guide them in living holy lives. During the judges’ time, God raised leaders to deliver his people from their enemies and lead them in righteousness. Despite their repeated failures to follow God’s commands, God continued to redeem his people and send them prophets to call them repentance and obedience.
During King David’s era, God promised to establish a kingdom that would endure forever[12] also known as the Davidic Kingdom, the kingship bloodline of Jesus Christ. David’s son Solomon built the temple in Jerusalem, and God’s presence dwelt there. However, despite the kingdom’s glory, the people continued to turn away from God and worship other gods. Eventually, the kingdom was divided, with Israel to the north and Judah to the south. Their disobedience to God called for punishment through captivity. Despite the exile and captivity of the Israelites, God did not abandon them. Through the prophets, God promised a new covenant that would be different from the old covenant made with their ancestors at Mount Sinai[13]. This new covenant would be written on their hearts, and they could follow God’s ways and receive forgiveness for their sins.
Through the prophets, especially Isaiah, God continued revealing his redemption plan. The Lord also spoke through the prophets, announcing the coming of a Messiah who would save His people from their sins[14]. Isaiah, for example, prophesied that a virgin would conceive and give birth to a son, who would be called Immanuel, meaning “God with us[15].” He promised to send a servant who would suffer and die for the sins of the people, as described in Isaiah 53. This suffering servant would bring healing to the nations and establish a new covenant between God and humanity. This covenant would not be like the old covenant, which the people continually broke, but would be based on God’s grace and forgiveness.
The culmination of God’s redemptive plan is found in the incarnation of Jesus Christ. Through his perfect life, sacrificial death, and resurrection, Jesus offers redemption to all who believe in him. Paul writes, “Therefore, just as one trespass led to condemnation, one act of righteousness leads to justification and life for all. For just as by the one man’s disobedience, the many were made sinners, so by the one man’s obedience, the many will be made righteous[16].”
According to Calvin and Aquinas’ model of Penal substitution, Jesus is the redeemer, the Son of God, who incarnated into human flesh to take our punishment and suffer on our behalf[17]. He paid the price for our sins, reconciling us to God and making it possible for us to have a relationship with Him again. Jesus accomplished redemption not just for individuals but for all of creation. The resurrection of Christ shows that God accepted him as the ultimate sacrifice, and his ascension to heaven after 40 days administers the establishment of the Davidic Kingdom that will last forever.
The Lord also uses His church as an instrument of redemption. As the body of Christ, the church is called to be a light to the world, proclaiming the gospel and bringing hope to lost people. Through its ministry of preaching, teaching, and caring for the poor and needy, the church participates in the Lord’s ongoing work of redemption. “Therefore go and make disciples of all nations, baptizing them in the name of the Father, Son, and the Holy Spirit, and teaching them to obey everything I have commanded you. And indeed, I am with you always, to the very end of the age[18].” This passage called the Great Commission, calls the church to spread the gospel worldwide. It is a reminder that the church has been tasked with making disciples, not just converts, and that this work is ongoing until the end of the age.
Based on the Christus Victor/Classical/Ransom model, we were rescued from sin and the devil, and in him, our sin died[19], which is an act of generosity, as explained by Saint Anselm of Canterbury. Therefore, finally, redemption will be accomplished when Jesus returns, whereby there will be no more sin. Therefore, the creations must accept the life and ministry of Jesus Christ as the central doctrine to emulate. Through his death, he outpours his love, a moral awakening to all believers. Paul speaks of how the whole creation has been groaning in anticipation of the redemption that will come when Jesus returns[20]. He explains that even though we experience suffering and hardship in this life, we can look forward to the day we will be fully liberated from sin and death.
In conclusion, the incarnation is the belief that God became human in the person of Jesus Christ, and it is intimately related to the redemption of humanity. Only God could overcome the problem of sin, but only a human could accept God’s friendship and make amends for sin. Christ has accomplished redemption through his life, death, and resurrection, and his return will bring about the final renewal of all things. As his followers, we are called to participate in this redemptive work by proclaiming the gospel and living out the love and mercy of Christ in the world.
Bibliography
Cha, Jaeseung. “7. Calvin’s Concept of Penal Substitution: Acknowledgement and Challenge.” In Restoration through Redemption: John Calvin Revisited, pp. 113-133. Brill, 2013.
Hick, John. The metaphor of God incarnates Christology in a pluralistic age. Westminster John Knox Press, 2006.
House, Sean David. “Theories of atonement and the development of soteriological paradigms: implications of a pentecostal appropriation of the Christus Victor model.” Ph.D. diss., 2011.
Köhler, Ludwig. Old Testament Theology. James Clarke & Co., 2003.
Loke, Andrew. A kryptic model of the incarnation. Ashgate Publishing, Ltd., 2014.
McIntosh, Jonathan. “Christ, the Power and Possibility of God in St. Anselm of Canterbury.” Theological: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (2019): 3-21.
Weinandy, Thomas Gerard. Athanasius: a theological introduction. Ashgate Publishing, Ltd., 2007.
Weinandy, Thomas. In the Likeness of Sinful Flesh. A&C Black, 2006.
[1] Genesis 6:9
[2] McIntosh, Jonathan. “Christ, the Power and Possibility of God in St. Anselm of Canterbury.”
[3] Weinandy, Thomas Gerard. Athanasius: a theological introduction. Ashgate Publishing, Ltd., 2007.
[4] Köhler, Ludwig. Old Testament Theology. James Clarke & Co., 2003.
[5] Genesis 3:15
[6] Genesis 12:1-3
[7] Weinandy, Thomas. In the Likeness of Sinful Flesh. A&C Black, 2006.
[8] Isaiah 9:7; Jeremiah 23:5-6
[9] Genesis 9:9-17
[10] Genesis 12:1-3
[11] Hick, John. The metaphor of God incarnates Christology in a pluralistic age. 2006.
[12] 2 Samuel 7:16
[13] Jeremiah 31:31-34
[14] Loke, Andrew. A kryptic model of the incarnation. Ashgate Publishing, Ltd., 2014.
[15] Isaiah 7:14
[16] Romans 5:18-19
[17] Cha, Jaeseung. “7. Calvin’s Concept of Penal Substitution: Acknowledgement and Challenge.”
[18] Matthew 28:19-20
[19] House, Sean David. “Theories of atonement and the development of soteriological paradigms
[20] Romans 8:18-23,
write