“The doctrine of Christ is the central point of the whole system of dogmatics. Here, too, pulses the whole of the religious-ethical life of Christianity. Christ, the incarnate Word, is thus the central fact of the entire history of the world. The incarnation has its presupposition and foundation in the Trinitarian being of God. The Trinity makes possible the existence of a mediator who himself participates both in the divine and human nature and thus unites God and humanity. The incarnation, however, is the work of the entire Trinity. Christ was sent by the Father and conceived by the Holy Spirit.
…Christ as the second Adam was nevertheless different from Adam, particularly here in the fact that Adam was an adult while Christ came as an infant, not to a paradise but to a sinful world where he faced its temptation and evil in every way. Unlike Adam, Christ came in the form of sinful flesh, susceptible to suffering and death.
It is for that reason alone that the incarnation was an act of humiliation. Christ grew in wisdom and knowledge; on earth he too was a pilgrim. He too lived in faith and hope by the promises of God. His divine and human consciousness were united in that he knew the Father’s will perfectly but not exhaustively. Jesus also grew morally. Though he was not able to sin, his sinlessness had become manifest through response to temptation and struggle. His power, too was limited in his human nature. It is by his resurrection that he becomes Lord over all and is given a name above all other names. It is as Lord of all, as the mediator who is God with us, and for us, that Christ is worshiped.”
Reformed Dogmatics; Vol 3: Sin and Salvation in Christ; Herman Bavinck; Baker Academic, Grand Rapids, MI. 2006 Pg. 235,238