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Chapter 23 - Justification from Transgression |
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Theoretically, God was presented with three options regarding the sinfulness of mankind. First, He could have left fallen humanity in a justifiable state of condemnation. Second, God could have compromised His 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 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 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, to “justify” means to declare free of blame or to absolve. In the court of law, it specifically 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.”[1] Mankind is incapable of self-remedying his fallen condition. Therefore, he must depend on the graciousness of God for acquittal from the transgression of the 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 the Mediator between God and man by His role in fulfilling the stipulations 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 mediation of Christ by the fulfillment of His role in the Eternal Covenant necessitated the representation of 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 the Father resurrected him, His perfect righteousness could be imputed to the account of the forgiven. As a result, the forgiven could be declared righteous in regard to every requirement of the rule of law. Justified from sin through the mediatorial work of Jesus Christ, the fallen were made harmonious with the divine nature and thus, became legally suitable for life shared with God. |
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Fulfillment of Law
Concordant with divine justice, 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 the rule of divine, covenantal law (Galatians 4:4-5). The incarnate Christ fulfilled the righteous requirement of the rule of law by a lifetime of perfect obedience. Throughout His life He experienced temptation in the same manner as every other human being. Nevertheless, Jesus never transgressed the law of God. Without wavering, He demonstrated that He was 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). “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill” (Matthew 5:17). Abolish or Fulfill As indicated, the requirement of the rule of divine law is righteousness, demonstrated by perfect obedience. Anything less than perfect obedience is insufficient and therefore the requirement of the rule of law remains unsatisfied. God graciously provided the nation of Israel with their own body of law, the Mosaic Law (Exodus 20:1-31:18). He understood their inability to fulfill its requirement. Nevertheless, God clarified that His blessing demanded their obedience and He forewarned national Israel that disobedience would lead to judgment (Deuteronomy 28:15-28; etc.). As revealed throughout the Old Testament, national Israel failed to satisfy the righteous requirement of the Mosaic Law as expected (Deuteronomy 31:16-18; Psalm 78:10; Daniel 9:11; Zephaniah 3:1-4; John 7:19; Acts 7:51-53; etc.). As forewarned, national Israel experienced divine judgment. By the first-century incarnation of the Christ the requirement of the Mosaic Law remained unfulfilled. Therefore, Jesus clarified to an unsaved 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 the Mosaic Law. It was critically important to national Israel that the Christ not simply abolish (destroy) the Mosaic Law. The abolishment of the rule of the Mosaic Law would have meant that its requirement would have remained permanently unfulfilled and the justice of God forever unsatisfied. In the economy of God, it was not an option. Relative to national Israel’s inability to satisfy the righteous requirement of the Mosaic Law, the only option was divine intervention. Therefore, the Father sent the Son to earth to redeem fallen mankind. The justice of God demanded that the redemptive work of the Son include the fulfillment of the righteous requirement of the rule of divine law. After proclaiming that He did not come to abolish but to fulfill the requirement of the rule of law Jesus said to His unsaved Jewish audience, “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 (impending Church Age; see chapter 10); but whoever keeps and teaches [the commandments of the Mosaic Law to the Jewish people], he shall be called great in the kingdom of heaven” (Matthew 5:19). During the impending Church Age, unbelieving national Israel would remain under rule of the Mosaic Law and, therefore, obligated to obey its stipulations. Their failure to obey was intended to lead them to the Savior and guide them to become a great nation during the Millennial reign of Christ on earth. Therefore, the Mosaic Law would remain important to the Jewish people during the Church Age. According to Jesus, the one that would be “called great” in the “kingdom of heaven” (the impending Church Age) would be the keeper and teacher of the Mosaic Law amongst the spiritually blind people of national Israel. By design, it would continue to unveil their need for the Messiah, the solitary means by which the righteous requirement of the Mosaic Law was satisfied. Thus, the rule of law would serve an essential purpose for national Israel during the Church Age. Apart from the redemptive work of Jesus Christ, the righteous requirement of the rule of law would have remained unfulfilled. As a result, humanity would have continued to be obligated to satisfy its impossible requirement of perfect righteousness. Forgiveness The justice of God demanded more than the fulfillment of the righteous requirement of the rule of law. It also required forgiveness for the penalty and debt of all transgression of the rule of 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 confirm the intent 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 Renovative 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 person that is “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 remove the debt of human sin. Therefore, the corresponding certificate of record was canceled (obliterated) once and for all. It was completely erased when it was nailed to the Cross with Christ. To justify fallen mankind from sin, God made provision for the forgiveness of all human sin through the mediatorial, sacrificial death of Jesus Christ. Consequently, every human being willing to respond by faith is graciously provided with the opportunity to receive the undeserved forgiveness of God for every transgression of His law; past, present, and future. |
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Declaration
In addition to fulfilling the righteous requirement of the rule of law and forgiving every human transgression of the rule of law, the redemption 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). Through divine mediation, God is willing to impute or credit 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 righteousness by God. The imputation of divine righteousness to fallen man and consequent declaration of righteousness by God 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. Human cooperation is available through the 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! God's intervention through the mediatorial representation of Jesus Christ provided fallen humanity with the possibility of justification from lawlessness as follows: |
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"For through the law I died to the Law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. I do not nullify the grace of God, for if righteousness comes through the law, then Christ died needlessly" (Galatians 2:19-21).
Satisfying divine justice, God’s intervention through the mediation of Jesus Christ graciously allowed for the justification of fallen mankind from sin. It fulfilled the righteous requirement of the rule of law, permitted the forgiveness of all human transgression of the rule of law, granted the imputation of divine righteousness, and consequently, an eternally binding declaration of righteousness. New Covenantal Representation Justified from sin and raised to new life with God in Christ, the real New Testament church is no longer represented by the unrighteous headship of Adam. Instead, it is privileged to be legally positioned under the new, righteous headship and legal 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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According to Paul, Adam, the first head of humanity, was a “type of Him who was to come” (Romans 5:14). The immediate context clarifies that Jesus Christ is the One “who was to come” (Romans 5:15, 17). By principle of headship, Adam, the first man and first head of humanity, was a type, foreshadow or pattern of Jesus Christ. In contrast, Jesus Christ is not the second Adam, but the “last Adam”. He is not just another Adam. Instead, He is the fulfillment of the first Adam and, thus, the fulfillment of the type, foreshadow or pattern.
Paul provided additional emphasis for the contrasting headship of Adam and Christ in 1 Corinthians 15: |
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The legal representation of Adam, the first head of humanity, proved deficient. Through his one representative act of unrighteousness, Adam caused the entrance of sin and death (separation from God) into the world.
Rather than the failed headship of Adam, the real church of the New Testament is legally positioned under the righteous headship of Jesus Christ. Therefore, it enjoys the privilege of eternal representation by His unfailing advocacy. Real New Testament Church In harmony with the gracious benefit of the redemptive Eternal Covenant, the real New Testament church is comprised of people made legally suitable and organically compatible with God. Fully justified from sin, they are joined as one covenantal body under the federal and natural headship of the Mediator of the Eternal Covenant, the “last Adam” and the “second man”, Jesus Christ. Under the representative headship of Christ, human beings are legally suitable and organically compatible with God: |
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Made legally suitable and organically compatible with God, the new man is transferred into a living (zoe), spiritual realm of existence:
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The realm or sphere of the Spirit is characterized by a distinct familial standing, citizenship, security, and style of governance:
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Positioned by benefit of the Eternal Covenant under the mediatorial, representative headship of Christ, the elect of the New Testament church are legally suitable and organically compatible with God. Sharing life with God, they have been transferred to existence in the realm of the Spirit of life (zoe). The new realm of existence is characterized by inclusion in the family of God; heavenly citizenship; eternal security; and governance by the gracious rule of indwelling life (zoe).
“He who was delivered over because of our transgressions, and was raised because of our justification” (Romans 4:25). “If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God's elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us” (Romans 8:31-34). © 2022 James Hiatt |
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