Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the lawof the Lord, and on his law he meditates day and night. —Psalm 1.1-2
I once read a biblical exegete, H. A. Ironside, ironically, identify ‘the man’ in Psalm 1 to be none other than, Jesus Christ. This interpretive tradition goes way back into theological history. Some might think this is just Barth, or Torrance, or maybe some Germans in the modern period, like Emil Brunner or Dietrich Bonhoeffer, who emphasized the vicarious humanity of Jesus Christ; the Son of Man; the Son of David. But we see these emphases found in Calvin, Luther, Athanasius, Irenaeus, Augustine, Cyril of Alexandria, and Nicene theology in general. Here is a succinct statement on this interpretive tradition provided by a German, and teacher of mine, named, Helmut Thielicke:
This character of the imago Dei as an alienum, something alien, is supremely brought out by the fact that as a proprium, as a true ontic possession, an attribute in the strict sense, it is ascribed solely and exclusively to Jesus Christ. It is is ascribed to him as a proprium, not merely in the sense that in him alone it has remained intact, but above all in the sense that it is present in him. In the absolute sense Jesus Christ is the only man. More precisely, he is the only man who fulfills humanity; he does not possess humanity merely in the negative mode, as an unrealized possibility. We can say this, of course, only if we at once add the safeguard that “humanity” cannot here be understood as an a priori concept expressing a knowledge of man enjoyed prior to and apart from Jesus Christ. If it were so understood, then Jesus Christ would be understood as merely fulfilling, or having to fulfill, an idea of humanity deriving from our own sovereignly creative consciousness. Our thinking must take the very opposite course. We must first learn from Christ and perceive in him—ecce homo!—what man is. We must first learn from his divine likeness wherein the divine likeness of man consists. For man’s divine likeness is fulfilled only in Christ, in our participating in his divine likeness.1
This changes everything! There is no humanity prior to Christ’s humanity. There is no imago Dei outwith the Deus Incarnandus, the eternal Son, to be incarnate for us. He was not created in our image, but we His! When you encounter theologies that attempt to think of an abstract humanity, as we find in classical Calvinisms and Arminianisms, as that is provided for by their respective doctrines of election and reprobation, you ought to run. Jesus, the elect of God for us, the Anointed One, He is the Man, Christ Jesus, the mediator between God and humanity in his hypostatic unioned person. This is in fact, the Word of the Lord; in flesh and blood.