The Word sums up all things that belong to him, in himself, being the eschatological human, the new Adam. Why might he do this? Well, because is good. But also because he foresaw human sin. So that which he created, he saves. He liberates them from the enemy, Satan and Death. But at the heart, he—in himself—unites or reconciles humanity with God.

Irenaeus (c. 130–c. 202 AD) has such a refreshing view of God’s purpose in saving humanity. He richly exposits Scripture, does theology within living memory of the disciples of the Lord, and does not have to unfold the baggage that 2,000 years of church history has loaded up unto theological notions.

 In the first place, he follows Paul in Romans 5 who identities Adam as a type for Jesus. The genealogy in Luke also shows Jesus’ relationship with Adam. In this case, Luke ties the end to the beginning—reminding of Origen’s dictum that the end is like the beginning.

This parallelism is vital for Ireneaus because the Word of God shaped all things and in way co-dwelled with them since the beginning through the prophets and on.

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