Eternal Justification
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According to eternal plan, the distinct church of the New Testament was established on earth in the spring of 33AD. It was comprised of the elect people of God throughout the Church Age whom He foreknew would willingly submit to His authority. Relative to their willingness, they were graciously redeemed from sin and, as a consequence, became legally suitable with God. Concordant with their legal suitability, the elect of the New Testament church were utterly privileged to experience justification from all transgression of divine law; past, present and future.
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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.
Relative to the fall, mankind experienced degeneration of life and became corrupt. Permeating mind, will, emotion, body and spirit, the corruption of mankind is 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). Rendering mankind incapable of self-justification, God graciously implemented the rule of law on earth as a means to lead the fallen to new life. Missing the Mark Scripturally speaking, the source of human corruption is “sin”. Translated from the Greek word hamartia (ham-ar-tee'-ah), “sin” 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). There are a number of other words, concepts, figures and illustrations in both Old and New Testaments that are descriptive of the sinfulness of mankind. 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 corruption, 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 above God, he rejected the stipulations of the Renovation Covenant and committed the original sin (Genesis 2:17; 3:1-7). The original sin corrupted the entire human race. 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 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. Therefore, the legal stipulations of the Renovation and Adamic covenants not only applied to Adam, but the collective human race. The covenantal union of the human race and its collective participation in the original sin are corroborated by the legal stipulations of the Adamic Covenant. It is clear that its protective and punitive stipulations were applied not only to Adam and Eve, but to all of their descendants as well (Genesis 3:15-24). Thus, the entire human race is characterized by 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. The headship of Adam and the participation of the entire human race in the original sin are further confirmed in the New Testament. For example, the Apostle Paul directly addresses the implications in Romans 5:14-21 and 1 Corinthians 15:45-49. |
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Original Covenantal Representation
Concordant with the stipulation of the Renovation Covenant, Adam’s headship 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 relationship. Federal In the Bible, the concept of covenantal headship is first federal. The word “federal” is referent to 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, experienced legal alienation from God and was made accountable by subjection to the rule of law. 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 covenant 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 it to experience degeneration of life, making it organically incompatible with God. The transmission of the 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, 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, it exists in a state of organic degeneration. Sin in Principle and Practice
The legally unsuitable, organically incompatible state of human life is hostile to God. It 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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Covenantal Law
“There is only one Lawgiver and Judge, the One who is able to save and to destroy” (James 4:12). The judgment of God 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’s judgment is demonstrated by the rule of law. Its predetermined commands and ordinances provide mankind with a clear and unbiased demarcation between righteousness and unrighteousness (Romans 2:1-16). The rule of law associated with the conditional, heavenly covenants of God is a reflection of His righteousness. Therefore, “…the [rule of] law is holy, and the commandment is holy and righteous and good” (Romans 7:12). |
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Relative to its collective participation in the original sin, the law of the Renovation and Adamic covenants affected the entire human race. In distinct contrast, the law of the Mosaic Covenant was established specifically for benefit of the nation of Israel.
The original sin occurred before the formation of Israel and, therefore, the Mosaic Law (Genesis 3:1-6). It constituted the transgression of the law of the Renovation Covenant (Genesis 2:15-16) and resulted in the entire human race being positioned under the general stipulations of the law of the Adamic Covenant (Genesis 3:14-19). The law of the Adamic Covenant or Adamic law (synonymous with the principle of law or the rule of law) was established on earth after the fall of mankind by transgression of the law of the Renovation Covenant. Before the fall, Adam and his covenantal body had been obligated to God by the rule of indwelling life (zoe). However, the original sin caused Adam and all under his representative/representational headship to be separated from the intimate, indwelling rule of divine, indwelling life (zoe). Apart from God, Adam and all under his headship, the entire human race, were necessarily subjected to the rule of external law, the law of the Adamic Covenant or Adamic Law. The Mosaic Law was established later (Exodus 20:1-31:18). Its stipulations served to provide a constitution for the formation of the nation of Israel and prescribe the nature, functions, and limits of both its religious and governmental practice. The rule of Adamic Law serves a distinct purpose in the eternal plan of God: |
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The rule of Adamic Law initiated on earth after the Fall of mankind was not established for the righteous, but for benefit of the unrighteous or sinner. The Apostle Paul clarified, “But we know that the [Adamic] law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, according to the glorious gospel of the blessed God, with which I have been entrusted” (1 Timothy 1:8-11).
For benefit of the unrighteous, the divine requirement for the fulfillment of the rule of law is perfect obedience demonstrated in thought and action (cf. Matthew 5:21-28). “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10; cf. Galatians 3:10). Congruent with divine justice, anything less than perfect obedience constitutes a failure to satisfy the righteous requirement of the rule of Adamic law. It was no surprise to God that fallen mankind could not fulfill the righteous requirement of the Adamic Law. The eternal plan of God to vindicate His nature from devilish accusation never intended for it to be fulfilled by the fallen. God graciously initiated the rule of Adamic law on earth for a distinct purpose. It clarifies to the fallen that they are accountable. “Now we know that whatever the [rule of] law says, it speaks to those who are under the [rule of] 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 (transgression of the rule of law). “…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 Adamic law was graciously provided for benefit of the unrighteous. It 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 (cf. Romans 3:31; Galatians 3:23-25). Therefore, the purpose of the law 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 through faith? May it never be! On the contrary, we establish histemi (his'-tay-mee) the law” (Romans 3:31; 10:4).2 Rather than nullifying the rule of law, faith serves to “establish”, “uphold” or “confirm” the purpose of law (see NRSV; Goodspeed Bible; Amplified; Et al.). |
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Covenantal Justification
Theoretically, God was presented with three options in regard to the original transgression of covenantal law. 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 Adamic 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 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 other human beings, 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). Concordant with the justice of God, Jesus Christ fulfilled every requirement of the rule of law. For benefit of the elect from “every tribe and tongue and people and nation” He satisfied the righteous requirement of both Adamic and Mosaic laws (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. 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). 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 continue 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. Concordant 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” (synonymous with the impending Church Age; see Chapter 4) would be the keeper and teacher of the rule of the Mosaic Law (by context: not to the church, but to the Jewish people). The keeping and teaching of the Law 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. 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. 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."4 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. As a consequence, 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 justification of the sinner:
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The blessed benefit of the mediatorial representation of the Christ for the elect of the New Testament church was as follows:
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The intervention of God through the mediatorial representation of Christ graciously allowed for the justification of fallen mankind from sin or transgression of law by grace through faith alone. His representation satisfied the justice of God by providing for the fulfillment of the righteous requirement of the rule of law, the forgiveness of human transgression of the rule of law; past, present and future and the imputation of the righteousness of Jesus Christ to the forgiven. Divine righteousness imputed, fallen mankind could be legally declared righteous in accord with the measure of law. Justified from sin, humanity became suitable for the amazing privilege of life shared with God.
New Covenantal Representation Justified from sin and raised to new life with God in Christ, the distinct church of the New Testament is no longer represented by the unrighteous headship of Adam. Instead, it is privileged to be legally positioned under new, righteous headship and, therefore, the representation of Jesus Christ. In Romans 5:14-21, Paul distinguished between Adam and Jesus Christ as two contrasting figures divinely positioned in the role of covenantal headship: |
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