In part one (0:00-19:00), the guys introduce Jesus and the Gospels into the conversation. Tim remarks that there is a whole field of scholarship dedicated to studying how Christ is portrayed as a new Adam or a new Son of Man.
Tim focuses on Jesus in the Gospel of Mark.
Mark 1:12-13:
“Immediately the Spirit cast out into the wilderness. And He was in the wilderness forty days being tested by the Satan; and He was with the wild beasts, and the angels were ministering to Him.”
Tim notes that the phrase “cast out” (Grk. εκβαλλω) is first used in the Old Testament account of Adam and Eve’s explusion from the garden of Eden (Gen 3:24). He also says that both of these stories are meant to be analagous to each other. Jesus is in the wilderness (garden) with the wild animals (Adam and Eve) in the presence of the angels (cherubim and cosmic mountain).
Tim cites a quote by biblical scholar Brandon Crowe: “Whereas Adam failed the temptation in the garden and was cast out, Jesus is led by the Spirit into the wilderness, a setting associated with Israel’s testing and failure. Unlike Adam, Jesus does not fail the test, and in both stories of Adam and Jesus “expulsion” the same Greek word ekballo is employed. In the wilderness, Jesus is with the wild animals, but remains unharmed [T.M. like Daniel], which is supposed to strike the reader as unusual. Jesus’ peaceful coexistence with the wild animals signifies his authority over them, and recalls Adam’s original dominion over the animals in the garden. Like Adam, Jesus has been granted the worldwide dominion, becoming the instrument of God’s dominion over the world.” -- Brandon Crowe, The Last Adam: A Theology of the Obedient Life of Jesus in the Gospels, 24
Tim points out that the temptation of Jesus in Mark, specifically the details of the angels serving him and him being with the wild beasts, is meant to show that Jesus is the new Adam, the perfect Adam who can coexist peacefully with animals in the wild.
Further, Tim points out that Jesus is portrayed as having authority over the other spiritual beings (angels) to show that Jesus is the ideal Son of Man figure.
In part two (19:00-18:30), Tim and Jon take a side tour and discuss how in Hebrew there are places where the Hebrew word adam can refer to either a specific character, Adam, or to humanity as a whole. The guys also discuss the nuances between the terms Son of Man and Son of God. Tim notes that Psalm 2 is a key passage for understanding how both of these terms link together.
To be called the image of God as humanity means to be the creatures where heaven and earth are bound together.
Psalm 2: “Why do the nations conspire and the peoples plot in vain? The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, ‘Let us break their chains and throw off their shackles.’ The One enthroned in heaven laughs, the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, ‘I have installed my king on Zion, my holy mountain.’ I will proclaim the Lord’s decree: He said to me, ‘You are my son; today I have become your father.
Ask me, and I will make the nations your inheritance, the ends of the earth your possession.’”
In part three (18:30-end), Jon asks why heaven and earth are supposed to be ideally imaged in humanity. Tim replies that humanity is meant to be related to the elohim. We are not elohim, but we are to share in a similar status of having a divine ability to rule.
Tim and Jon then dive into the temptation of Jesus portrayed in Matthew 4:8-11:
“Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory; and he said to Him, “All these things I will give You, if You fall down and worship me.”
Then Jesus said to him, “Go, Satan! For it is written, ‘You shall worship the Lord your God, and serve Him only.’ ” Then the devil left Him; and behold, angels came and began to minister to Him.”
Tim notes that ther