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Eternal Justification |
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Before the foundation of the world, God created the church as an assembly of elect people whom He foreknew would willingly submit to His authority. Relative to their willingness, the members of the New Testament church were graciously justified from all sin. Thereby forgiven of all transgression of divine law; past, present and future, and declared righteous in accord with the righteousness of God in Jesus Christ, they were made legally suitable to share life with God.
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The antinomian says, “There is no law”. Conversely, the legalist effectively says, “There is no life”. The teaching of the Bible contradicts both viewpoints. It recognizes the importance of both law and life in the eternal plan of God.
Missing the Mark Relative to the fall, mankind experienced degeneration of life and became corrupt. Affecting spirit, mind, will, emotion and body, the corruption was absolute (Genesis 6:5; Ecclesiastes 9:3; Jeremiah 17:9; Romans 1:28; 2 Corinthians 4:4; Ephesians 4:1; 1 Timothy 4:2; cf. Ephesians 4:17, 19). As a consequence, the natural state of mankind became legally unsuitable and organically incompatible with God. Scripturally speaking, the source of human corruption is “sin”. Translated from the Greek word hamartia (ham-ar-tee'-ah), it literally means a “missing of the mark”. The “mark” or target of reference is the righteousness of God (cf. Psalm 116:5; 145:17; John 17:25; Romans 3:9-18; 23; 5:12; 1 John 1:9). Corrupted by sin, mankind falls short of the righteousness of God. There are a number of other words, concepts, figures and illustrations in both the Old and New Testaments that are descriptive of the sinful corruption of mankind. For example, the natural, fallen state of the human race is characterized as unrighteous, bad, evil, wicked and unjust. Accordingly, every person is guilty of the practice of transgression, error, iniquity, injustice, rebellion, wrongdoing and lawlessness. As a consequence of the corruption of sin, the fallen human race is hostile to God; does not seek Him; and loves the darkness rather than the light (John 3:19; Romans 3:11; 8:7). |
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Original Sin
The corruption of the human race began with the first man, Adam (Genesis 2:15-3:24; Romans 5:12-21). Choosing to value fellowship with Eve more than God, he rejected the stipulation of the Renovation Covenant and committed the original act of sin by willfully eating from the tree of the knowledge of good and evil (Genesis 2:17; 3:1-7). According to the Apostle Paul, “… just as through one man sin entered (verb – eiseélthen) into the world, and death through sin, and so death spread (verb – dieélthen) to all men, because all sinned (verb – heémarton )” (Romans 5:12; cf. Romans 3:23). The Greek indicative aorist tense is used for all three verbs in Romans 5:12. It reflects an action completed in the past with results that continue into the present. Thus, Paul’s statement clarifies that when the first man sinned all sinned. Covenantal Union The collective participation of humanity in the original sin occurred by means of covenantal union. The human race was originally designed as one collective entity. It was united by God according to covenant stipulation. Within the protective framework of the Renovation Covenant, the first man, Adam, was appointed by God as the head of the human race. The descendants of Adam, the remainder of the human race, were collectively united in accord with the stipulations of the Renovation Covenant (Genesis 1:26-27). When God said, “Let us make man in our image” He was not referring to an individual human being, but the entire human race. He used the Hebrew noun for “man” ('adam) in a collective sense. Thus, the stipulations of the Renovation Covenant not only applied to Adam, but the collective human race. When Adam died spiritually the entire human race died. As a consequence, all humanity is recognized by the characteristics of spiritual death; including but not limited to the ability to discern between good and evil, an awareness of nakedness and shame, a natural tendency to rebel against authority, subjection to gradual physical death, etc. (Genesis 3:15-24). The covenantal headship of Adam and the participation of the entire human race in the original sin are further confirmed in the New Testament. Among many other passages, the consequences of the Fall are addressed in Romans 5:14-21 and 1 Corinthians 15:45-49. |
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Original Covenantal Representation
The covenantal headship of Adam over the human race is both federal and natural. Federal headship refers to a relationship that is prescribed and protected by law. In contrast, natural headship is indicative of an organic or life relationship. Federal In the Bible, the concept of covenantal headship is first federal. The word “federal” is indicative of a “federation”. Generally, a federation is a union of independent constituents (body) assembled together under centralized oversight or governance (representative headship). Joined together by law, they comprise one legal entity. Therefore, the body of the federation shares the legal responsibility of its representative head. According to the Bible, the human race is a federation. The first man, Adam, is the federal head of the human race. The remainder of the human race is the federal, covenantal body of Adam. United by covenantal law, the head and body of the human race share legal responsibility. Thus, Adam and his descendants are legally representative of one another. The federal (legal) relationship between the covenantal head and body of humanity is shared by means of imputation. The New Testament concept of imputation is translated from two related Greek words – ellogeo (el-log-eh'-o) and logizomai (log-id'-zom-ahee). The less common of the two words is ellogeo. Only used twice in the New Testament, it has the specific meaning of “to charge to an account” (Romans 5:13; Philemon 1:18). In contrast, logizomai is used 40 times in the New Testament. It is broader in scope of meaning than ellogeo. Logizomai fundamentally means to calculate or deliberate.1 Thus, it is variously translated in the New Testament “reason”, “consider”, “count”, “think”, “credit” and “reckon” (Luke 22:37; John 11:50; Acts 19:27; Romans 2:3; 26; 3:28; 4:3; 4; 5; 6; 8; 9; 10; 11; 22; 23; 24; 6:11; 8:18; 36; 9:8; 14:14; 1 Corinthians 4:1; 13:5; 11; 2 Corinthians 3:5; 5:19; 10:2; 7; 11; 11:5; 12:6; Galatians 3:6; Philippians 3:13; 4:8; 2 Timothy 4:16; Hebrews 11:19; James 2:23; 1 Peter 5:12). Context of usage reveals that logizomai can also mean “to charge to an account” (cf. Romans 4). Through his position of federal headship, the legal consequence of Adam’s original sin was imputed or charged to the account of the entire human race. It was direct, immediate and binding. Legally representative of one another, Adam and the human race, covenantal head and body, share legal responsibility for the original sin. As a result, all mankind became burdened by insurmountable legal debt and experienced legal alienation from God. Natural Covenantal headship in the Bible is not only federal, but natural. Rather than a legal relationship, natural headship is suggestive of a relationship that originates naturally, physically or seminally. In accord with covenantal stipulation, the entire human race existed in the first man naturally, physically or seminally. Therefore, for better or worse, the human race (covenantal body) shares natural life in common with Adam (covenantal head). Relative to life shared in common, the original transgression of law committed by the covenantal head of the human race had an adverse, natural effect on the entire human race. The legal unsuitability caused by the original sin warranted organic separation from God. The resultant departure of divine life (zoe) from the human race caused degeneration, making human life organically incompatible with God. The transmission of degeneration from Adam to the remainder of the human race occurred by means of natural or seminal “inheritance”. Concordant with his status of natural headship, the organic consequence of Adam’s original sin was inherited by the entire human race. It has been evidenced by progressive natural degeneration of life throughout each generation. Naturally representational of Adam, the entire human race shares the pain, suffering and eventual death associated with organic degeneration. |
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Covenantal Consequence
Positioned under the fallen, representative headship of Adam, the entire human race became legally unsuitable and organically incompatible with God:
As a consequence of legal unsuitability and organic incompatibility, mankind was relegated to a fallen realm of existence apart from God:
The fallen realm of existence is characterized by a distinct familial standing, citizenship, security, and style of governance:
By means of covenantal stipulation, the human race was united by federal bond under the headship of the first man, Adam. Concordant with his transgression of divine, covenantal law, the legal status of the human race was transformed from law-abiding to law-breaking; from righteous to unrighteous.
In accordance with covenantal stipulation, the human race is also united by natural bond under the headship of Adam. Concordant with his transgression of divine, covenantal law, the organic status of the human race was radically altered. It was changed from heavenly to earthly. Therefore, the organic status of the human race was transformed from the highest possible quality of life, suitable for heavenly fellowship with God, to a significantly lower form of life fit to exist on earth apart from God. Separated from the living (zoe) God under the natural headship of Adam, humanity naturally exists in a state of organic degeneration. Sin in Principle and Practice
United by federal bond under the representational headship of Adam, all human beings are born in a state of sinfulness. It is the cause of absolute corruption that renders mankind legally unsuitable and organically incompatible with God and thus, hostile toward God (cf. Romans 8:7). Sinful, hostile human life is controlled by the indwelling principle of sin, often referred to as the “sin nature” (source). As a result, human beings naturally and habitually engage in the practice of sin (effect). The natural corruption of human life by the indwelling principle of sin (source) was substantiated by Jesus. He said, “That which proceeds out of the man, that is what defiles the man. For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness (effect). All these evil things proceed from within and defile the man” (Mark 7:20-23). The Apostle Paul also confirmed the corruption of human nature by the indwelling principle of sin (source). He stated that mankind is, “filled [completely full of] …unrighteousness, wickedness, greed, evil;…envy, murder, strife, deceit, malice; they are gossips, slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, without understanding, untrustworthy, unloving, unmerciful (effect)” (Romans 1:29-31). In the New Testament, the use of the word “sin” can describe not only the corrupt nature of man (principle of sin: source), but also the corresponding behavior that emanates from the nature of man (practice of sin: effect). Understanding the specific intent of the human author is derived from the immediate context in which he uses the word “sin”. |
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The principle and practice of sin can be distinguished in simple fashion as follows:
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Man is not a sinner because he practices sin. He practices sin because he is a sinner.
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Rule of Law
The rule of law (law of sin and of death) was not created for the righteous, but the sinner. The Apostle Paul clarified, “…law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners” (1 Timothy 1:8-9). Simply stated, the predetermined commands and ordinances of the rule of law provide the sinner with an unbiased means to distinguish between right and wrong (Romans 2:1-16). The rule of law originated from God. “There is only one Lawgiver and Judge, the One who is able to save and to destroy” (James 4:12). The judgment of God for the fallen is impartial (Acts 10:34; Romans 2:11; Galatians 2:6; Ephesians 6:9; Colossians 3:25). Therefore, He can be trusted not to show favoritism. The impartiality of God is validated by the rule of law. God graciously initiated the rule of law on earth for a distinct purpose. It clarifies to the sinner that he is accountable to God. “Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be closed and all the world may become accountable to God” (Romans 3:19). The rule of law produces accountability to God by the revelation of sin. “…through the law comes the knowledge of sin” (Romans 3:20; cf. 7:7). Unable to fulfill the righteous requirement of the rule of law, the sinner is made aware of his accountability to the divine “Lawgiver and Judge”. The accountability established through the rule of law was designed to act as a “tutor” or “schoolmaster” to lead the transgressor or sinner to the Savior, the One who fulfilled the requirement of the rule of law (law of sin and of death) (cf. Romans 3:31; Galatians 3:23-25). Therefore, the purpose of the rule of law (law of sin and of death) is “established” or confirmed when the sinner or transgressor is introduced to the Savior by grace through faith alone. “Do we then nullify the law [of sin and of death] through faith? May it never be! On the contrary, we establish (histemi - his'-tay-mee) the [purpose of the] law” (Romans 3:31; 10:4).[1] Rather than nullifying the rule of law, arriving at faith in Christ serves to “establish”, “uphold” or “confirm” the purpose of the rule of law (see NRSV; Goodspeed Bible; Amplified; Et al.). Law of Sin and of Death In a state of lawlessness and spiritual death under the fallen headship of Adam, the human race naturally became subject to the rule of law (law of sin and of death). It is also referred to by the Apostle Paul as the “law of sin and of death” (Romans 8:2). Concordant with the stipulations of the Renovation Covenant the human race was united by federal bond under the headship of the first man, Adam. In accordance with his transgression of the law of the Renovation Covenant, the legal status of the human race was transformed from righteous to sinful. The Renovation Covenant also stipulated that the human race was united by natural bond under the headship of Adam. Concordant with his transgression of covenantal law, its organic status was radically altered. As forewarned by the stipulation of the Renovation Covenant, the human race died. It experienced spiritual death. “…from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Genesis 2:17). As delineated in the following table, the rule of law or the “law of sin and of death” serves a distinct purpose in the eternal plan of God: |
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The dead, characterized by lawlessness and rebelliousness, are subject to the rule of law or the “law of sin and of death”. According to the blessed benefit of the Eternal Covenant, however, the redeemed, made alive to God in Christ Jesus, are no longer in bondage to the rule of the “law of sin and of death”. Instead, they are obligated to God by the “law of the Spirit of life (zoe) in Christ Jesus”.
“For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death” (Romans 8:2). |
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Covenantal Law
According to eternal plan, God provided the general principle of law on earth for benefit of the fallen. It was embodied in the “rule of law” or the “law of sin and of death”. He also initiated covenantal law for a more specific purpose. Of the seven major covenants in the Bible only two are conditional covenants of law: |
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Through the federal, representative headship of Adam, the law of the Renovation Covenant or the Renovative law was implemented for the benefit of all mankind. In contrast, the Mosaic law was established for the benefit of the nation of Israel alone. It prescribed the nature, function, and limits of their religious and governmental practice.
The law of the Renovation Covenant was comprised of a single stipulation. Accordingly, the first man, Adam, was presented with a choice. Congruent with the Renovative law he could choose life (zoe) by not eating from the tree of the knowledge of good and evil. As a consequence, he would preserve intimate fellowship with God. Conversely, Adam could choose to eat from the tree of the knowledge of good and evil. However, the end result would be death (separation from God). Thus, Adam’s fellowship with God would come to an end and his purpose on earth would not be fulfilled. Of course, Adam chose to rebel against the conditional stipulation of the Renovation Covenant and ate from the tree of the knowledge of good and evil (Genesis 3:6). As forewarned, his act of rebellion led to his spiritual death or separation from divine life (zoe) (Genesis 2:16-17; 3:6). The failure of Adamic headship had dire consequences for the human race. Through Adam humanity died. It was separated from God and positioned under servitude to the rule of law or “law of sin and death”. |
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Covenantal Justification
Theoretically, God was presented with three options in regard to the fall of mankind. First, He could have simply left fallen humanity in a justifiable state of condemnation. Second, God could have compromised His own nature in a manner that would have allowed Him to exist in a state of compatibility with the fallen. Third, God could have changed fallen man into a state of harmony with the perfections of His own nature (cf. Matthew 5:48). In accordance with the attributes of His nature, God could not and, therefore, did not choose to leave fallen humanity in a justifiable state of condemnation or compromise His own nature. Additionally, it was not feasible for the sovereign Creator to change His nature to accommodate the rebelliousness of the lowly creature. God chose the third option. He elected to change fallen man into a state of harmony with the perfections of His nature. It was the only option that would allow God to vindicate His nature from angelic challenge and accusation by an unbiased, concurrent demonstration of love, mercy and justice. The satisfaction of the justice of God by changing mankind into a state of harmony with His nature required the fallen to experience justification from sin. Generally speaking, to “justify” means to declare free of blame or to absolve. In court of law, it refers to a judge declaring an accused person not guilty of transgression. The biblical concept is similar. Translated from the Greek word dikaioo (dik-ah-yo'-o), the word “justification” in the English New Testament means “to acquit, to set free, to remove guilt, acquittal.”3 Mankind is incapable of self remedying his fallen condition. Consequently, he must depend on the graciousness of God for acquittal from the transgression of law. Mediation The Father graciously provided for the justification of fallen mankind by sending His Son to earth in the role of mediator. “For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time” (1 Timothy 2:5-6). Jesus Christ serves as mediator between God and man by His role in the fulfillment of the Eternal Covenant. Redemptive in nature, the covenant was initiated in eternity by the members of the Godhead and fulfilled in time. The stipulations of the Eternal Covenant included the willing, sacrificial death of the Son, His resurrection by the Father and the unconditional application of its benefit to the elect by the Spirit. The just mediation of Christ through His fulfillment of the Eternal Covenant necessitated representation of both God and man in three essential areas. First, His mediatorial representation satisfied what fallen man had consistently failed to achieve; the fulfillment of the righteous requirement of divine, covenantal law. Satisfying it to the letter, Christ Jesus demonstrated perfect obedience in both thought and action. Second, His mediatorial representation provided payment in full for the penalty and debt of all human transgression of Adamic law. As a result, the sinner could be forgiven of all sin; past, present and future. Third, the mediatorial representation of Christ allowed for divine righteousness to be credited. Because He was resurrected by the Father, His perfect righteousness could be imputed to the account of the forgiven and, as a result, they could be declared righteous in regard to every requirement of the rule of law. Justified from sin, fallen man was made harmonious with the divine nature and, thus, suitable for new life. Through the mediatorial fulfillment of the Eternal Covenant, God intervened for fallen man. His gracious work provided for mankind to be transformed into a state of harmony with the perfections of His nature. Fulfillment Congruent with the justice of God, the rule of law (law of sin and of death) demanded fulfillment. Its satisfaction required nothing less than perfect righteousness equivalent to the righteousness of God. “…you are to be perfect, as your heavenly Father is perfect” (Matthew 5:48; cf. Matthew 5:20). Jesus Christ alone was qualified to provide the mediation necessary to fulfill the righteous requirement of the rule of law. Fully God, He became fully human under rule of divine, covenantal law. “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the law, so that He might redeem those who were under the [rule of] law” (Galatians 4:4-5). The mediatorial life of Christ on earth perfectly fulfilled the righteous requirement of the rule of law (Matthew 5:17-18; John 19:30 (where the Greek teleo can be translated “the debt is paid in full”); Romans 8:3; Colossians 2:14 (where the cancellation of the certificate of human debt was contingent upon the fulfillment of the rule of law)). His earthly life of dependent, unwavering obedience to the Father without transgression fulfilled the righteous requirement of the rule of covenantal law. Although experiencing temptation in the same manner as every other human being, His earthly life demonstrated that He is the sinless, unblemished “Lamb of God” (John 1:29, 36; 2 Corinthians 5:21; Hebrews 4:15; 7:26; 9:14; 1 Peter 1:19; 2:22; 1 John 3:5). In agreement with the justice of God, Jesus Christ fulfilled every requirement of the rule of law. It was for benefit of the elect from “every tribe and tongue and people and nation” (cf. Daniel 7:14; Revelation 5:9; 7:9; 14:6). Jesus the Christ then sacrificed His body on the cross in fulfillment of the stipulations of the redemptive Eternal Covenant. It was efficacious for the redemption of elect individuals in past ages, the predominantly Gentile elect of the impending Church Age and the predominantly Jewish elect of the future Messianic Age. Abolish or Fulfill During the impending Church Age, the righteous requirement of the Mosaic Law would not yet be fulfilled in the elect of the nation of Israel. For that reason, Jesus clarified to a Jewish audience, “Do not think that I came to abolish the [Mosaic] Law or the Prophets; I did not come to abolish but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the [Mosaic] Law until all is accomplished” (Matthew 5:17-18). It is very important to emphasize that Jesus did not speak these words to the ecclesia, but to the Jewish people. Rather than to abolish (kataluo - kat-al-oo'-o: “destroy”), Jesus came to fulfill (pleroo - play-ro'-o: “to make replete; satisfy”) the rule of Mosaic Law. It was critically important to the nation of Israel that the Christ not simply abolish (destroy) the Mosaic Law. Its abolishment would have meant that its requirement would have remained unfulfilled and, therefore, the justice of God relative to the nation of Israel would have continued to be unsatisfied. Rather than abolishment, Christ’s fulfillment of the requirement of the Mosaic Law was necessary to satisfy the justice of God toward the nation of Israel. In accordance with His forthcoming fulfillment of the rule of the Mosaic Law Jesus stated, “Whoever then annuls one of the least of these commandments [of the Mosaic Law], and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches [the commandments of the Mosaic Law], he shall be called great in the kingdom of heaven” (Matthew 5:19). Relative to the future restoration of the nation of Israel, the one “called great in the kingdom of heaven” would be the keeper and teacher of the rule of the Mosaic Law (as indicated in chapter 11, the “kingdom of heaven” was synonymous with the impending Church Age). The keeping and teaching of the Law by the Jewish people during the impending age would serve to prepare them for their future co-reign with the Messiah on earth. If the mediatorial life of Jesus Christ had not fulfilled the requirement of the Adamic and Mosaic laws, they would have remained unsatisfied. As a consequence, both Jew and Gentile would have continued under rule of law and remained obligated to fulfill the impossible requirement of perfect obedience. If the mediatorial death of Jesus Christ had not provided for the forgiveness of all sin, the elect of the New Testament church would have remained under the rule of law and, therefore, legally unsuitable for relationship with God. |
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Forgiveness In order to satisfy the justice of God, the mediatorial representation of Christ necessitated more than the fulfillment of the righteous requirement of the rule of law (law of sin and of death). The justification of fallen mankind also demanded the forgiveness of the penalty and debt of all transgression of the rule of covenantal law; past, present and future (2 Corinthians 5:14-15, 19; Hebrews 2:9; 1 John 2:2). Jesus’ last words from the cross were “It is finished!” (John 19:30). They are translated from the single Greek word tetelestai. It is variously interpreted in the New Testament as “finished, fulfilled, expired, accomplished, made perfect, completed”. Thus, Jesus declared from the cross that His sacrificial death would provide payment in full for the penalty and debt of all human transgression of the rule of law (law of sin and of death). Ancient receipts for taxes have been discovered that serve to clarify the meaning of Christ’s last words. The word tetelestai was written across the receipts, acknowledging that the tax debt had been "paid in full."[1] The Apostle Paul clarified, “When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Colossians 2:13-14). According to the apostle, the legal debt associated with the transgression of Adamic Law is documented for every human being. He refers to the documentation as a “certificate of debt” (Colossians 2:14). Providing an indisputable record of fallen status and a lifetime of corresponding fallen practice, the “certificate of debt” consists of “decrees against” each and every person that are “hostile” to them. The decrees are hostile because they establish an indefensible, legal basis for divine judgment and condemnation. Through the cross of Christ, however, the heavenly Father was willing to obliterate the debt of human sin. The corresponding certificate of record was canceled once and for all. It was completely erased by the crucifixion of Christ. In order to justify fallen mankind from sin, the “God of all grace” made provision for the forgiveness of the debt of sin for the human race through the mediatorial, sacrificial death of Jesus Christ. Therefore, every human being willing to respond by faith is provided with the opportunity to receive the undeserved forgiveness of God for all sin or transgression of law; past, present and future. Declaration In addition to the perfect fulfillment of the requirement of the rule of law and the forgiveness of all of its transgression, the mediatorial representation of Christ necessary for the justification of fallen mankind required the imputation of divine righteousness. “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven” (Matthew 5:20). God is willing to impute the penalty and debt for the sin of mankind to the account of Jesus Christ and, alternately, impute the righteousness of the risen Christ to the account of every human being willing to respond in faith. “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Corinthians 5:21). The imputation of divine righteousness to fallen man is a legal action settled in heaven and on earth. It is accompanied by an eternally binding declaration of God. The imputation of divine righteousness to fallen man does not make fallen man experientially righteous. The fulfillment of actual, experiential righteousness is a promise that will be consummated with the future redemption of the physical body (Romans 8:23). It is guaranteed by the “blood of the Eternal Covenant” and the indwelling presence of the Spirit of Christ (2 Corinthians 1:22; 5:5; Ephesians 1:13-14). By Grace Fallen man is utterly helpless. He cannot be justified from sin apart from intervention by God. It occurs by grace alone. Through Faith God has provided fallen man with the means to cooperate in his justification from the transgression of the rule of law or covenantal law by instrumentality of faith alone. “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Ephesians 2:8-9). Justified! The intervention of God through the mediatorial representation of Jesus Christ provided for the |