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The fall of humanity was an affront to the nature of God. Therefore, His justice demanded atonement.
Theoretically, God was presented with three possible means to atone for the rebelliousness of mankind. First, He could have left fallen humanity in a justifiable state of condemnation. Second, God could have compromised His nature to exist in a state of compatibility with the fallen. Third, He could have changed fallen man into a state of harmony with the perfections of His nature. (cf. Matthew 5:48) The first two remedies were incongruent with the both the nature of God and His eternal plan to vindicate His nature and repopulate His kingdom. Therefore, He could not have left fallen humanity in a justifiable state of condemnation or compromised His nature to accommodate the rebelliousness of the fallen. In theory, the only remedy available for God to provide atonement was to convert the fallen into a state of harmony with His nature. Allowing for an unbiased, concurrent demonstration of love, mercy and justice on earth, it was congruent with both His nature and eternal plan. |
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Eternal Covenant
Resulting in the Fall, the first, representative human beings rebelled against the solitary stipulation of the Renovation Covenant. As a result, the human race became legally unsuitable with God. There was no available means for self-remedy. With foreknowledge, God graciously provided humanity with the possibility for atonement. Initiated before the foundation of the world, the redemptive Eternal Covenant was instrumental. Its stipulations allowed for restoration to a state of legal suitability with God. Consequently, God and mankind could once again exist in a state of harmony. The Eternal Covenant was a covenant of life (zoe) initiated by the members of the Godhead in eternity and fulfilled in time. Its stipulations included the willing death of the Son, His subsequent resurrection by the Father, and the application of its benefit to humanity by the Spirit. Mediation Jesus Christ is the mediator of the Eternal Covenant. “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) On earth, Jesus the Christ was God in human flesh. He was both fully divine and fully human. As a result, Jesus was qualified to mediate between God and mankind. Through His mediatorial work, He satisfied the justice of God by providing opportunity for mankind to be justified from sin. |
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Justification
Restoring fallen mankind into a state of legal suitability and harmony with God required justification from all transgression of divine law (sin). Thus, it necessarily provided more than justification from sin committed in the past. Legal suitability and harmony with God demanded justification from all sin; past, present and future. To “justify” typically means to declare free of blame or to absolve. In court of law, it often 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 “justify” in the English New Testament means “to acquit, to set free, to remove guilt”.[1] In order to satisfy the justice of God, the justification of the fallen was necessarily comprised of several elements: |
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Initiation
With foreknowledge, the redemptive plan of God was initiated in eternity. As indicated, the Eternal Covenant was instrumental. Each member of the Godhead had a specific role in its fulfillment. Incarnation The mediatorial work of the Christ required His incarnation. It allowed Him to represent both God to mankind and mankind to God through the covenantal offices of prophet, priest and king. The primary mediatorial work of the Christ on earth was satisfied by His priestly role in the fulfillment of the Eternal Covenant (death and resurrection). Fulfillment The incarnation of the Christ was necessary to satisfy the justice of God in regard to the fulfillment of the righteous requirement of the rule of law and the payment of the penalty and debt of sin. God established the rule of covenantal law with a strict requirement. Its fulfillment demanded perfect obedience and thus, righteousness equivalent to the righteousness of God. Anything less could not satisfy the justice of God. Matthew clarified, “…you are to be perfect, as your heavenly Father is perfect.” (Matthew 5:48; cf. Matthew 5:20) Historically, mankind has continuously proven incapable of satisfying the righteous requirement of the rule of law. His failure has demonstrated the need for a savior. Both the word of God and the historical record make clear that Jesus Christ, the mediator of the Eternal Covenant, is the one and only Savior. He alone satisfied the justice of God by His fulfillment of the righteous requirement of the rule of divine, covenantal law. Throughout His earthly life Jesus Christ experienced temptation in the same manner as every other human being. However, He never transgressed the law of God. Instead, Jesus obeyed all of its commands and ordinances perfectly. (cf. Galatians 4:4-5) As a result, 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) Abolish or Fulfill “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) As mentioned, the requirement of the rule of divine law is righteousness demonstrated by perfect obedience. Anything less, the righteous requirement of the rule of law remains unfulfilled and the justice of God unsatisfied. The ancient Jewish people were proven incapable of fulfilling the righteous requirement of the rule of law (Mosaic Law). The Old Testament is replete with examples of their failure. (Deuteronomy 31:16-18; Psalm 78:10; Daniel 9:11; Zephaniah 3:1-4; John 7:19; Acts 7:51-53; etc.) By the first-century incarnation of the Christ the righteous requirement of the Mosaic Law continued to remain unfulfilled. Consequently, Jesus said to an unredeemed 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. Its abolishment would have meant that its requirement of righteousness would have remained unfulfilled and the justice of God unsatisfied. With foreknowledge, God graciously intervened through the redemptive work of the Savior. As indicated, it included His fulfillment of the righteous requirement of the rule of divine law. After Jesus proclaimed that He came to fulfill rather than abolish the righteous requirement of the rule of law, He clarified to His unredeemed 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 chapters 21-22); but whoever keeps and teaches them [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, the unbelieving Jews would remain under rule of the Mosaic Law. Consequently, they would be obligated to obey its stipulations. The failure of the Jewish people to obey the rule of Mosaic Law was not designed to harm but to benefit them. Ultimately, it was intended to lead them to the Savior. As a result, Israel would eventually become a great nation. It would occur in the future, during the Millennial reign of Christ on earth. Consequently, the Mosaic Law would serve an essential purpose for the Jewish people during the impending age, the “kingdom of the heavens” or 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 for 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 fulfilled and consequently, the justice of God satisfied. As stated, apart from the fulfillment of the righteous requirement of the rule of law by Jesus Christ, it would have remained unfulfilled. As a result, humanity would have been forever obligated to satisfy its impossible requirement of perfect righteousness. First Imputation Concordant with his federal or legal headship, the penalty and debt of Adam’s original transgression of divine law was imputed (credited) to the entire human race. By the grace of God, the penalty and debt of all human transgression of divine law (sin); past, present and future, was legally imputed (credited) to the account of Jesus Christ. Payment The incarnation of the Christ was also necessary to satisfy the justice of God in regard to the payment of the penalty and debt of sin. Predetermined by God, His sacrificial death constituted the necessary payment. Therefore, Jesus, God in human flesh, willingly sacrificed His humanity on the cross. By the “blood of the Eternal Covenant,” Jesus provided the necessary payment for the penalty and debt of all transgression of divine law (sin); past, present and future. His shed blood, the blood of the Eternal Covenant, constituted payment in full. Forgiveness The outcome of the divine fulfillment of the requirement of the rule of law, imputation of sin, and payment was profound. It provided for the divine forgiveness of the penalty and debt of all sin; past, present, and future. (2 Corinthians 5:14-15, 19; Hebrews 2:9; 1 John 2:2) The last words of Jesus Christ 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 provided payment in full for the penalty and debt of all human transgression of the rule of law. Confirming the meaning of the last words of Christ from the cross, 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 accrued by the transgression of the rule of 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, the heavenly Father was willing to remove the debt of human sin. He ensured that the corresponding certificate of record would be 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 provided for the forgiveness of all human sin through the mediatorial, sacrificial death of Jesus Christ. Every human being willing to respond by faith has been graciously provided with the opportunity to receive the undeserved forgiveness of God for every transgression of law; past, present, and future. Second Imputation The justification of fallen mankind from sin required a second imputation. God not only graciously imputed (credited) the penalty and debt for the sin of mankind to the account of Jesus Christ but alternately imputed the righteousness of the risen Christ to the account of every human being He foreknew would be willing to respond in faith. It was a legal transaction witnessed by the entire heavenly host. “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) Declaration The righteousness of the New Testament church was not established by its own subjective works of law in the past. In addition, it is not supported by the works of law that might occur in the present or future. The Apostle Paul plainly stated, “… by the works of the Law no flesh will be justified.” (cf. Galatians 2:16-21) The righteousness of the New Testament church was graciously received through divine justification. It occurred in a manner that fully satisfied the justice of God. The justification of the church not only included the fulfillment of the requirement of divine law, the imputation of sin to Christ, His sacrificial death in payment, the forgiveness of sin; past, present and future, resurrection, and the imputation of righteousness, but the acknowledgment of righteousness by a divine, eternally binding declaration. Consequently, God affirmed the righteous status of the New Testament church in heaven and on earth. Rather than works of law, the righteousness of the New Testament church was predetermined before the foundation of the world. It is the result of the redemptive work of Christ and therefore, can be received by faith alone. It must be noted that the legal imputation of and affirming declaration of righteousness did not make the fallen experientially righteous. The fulfillment of experiential righteousness is a promise that will be consummated with the future redemption of the physical body. (Romans 8:23) Release The rule of law was established for the primary purpose of revealing sin. Justified from sin, however, the New Testament church has been forgiven of all sin; past, present and future. Consequently, it is without unforgiven sin in need of revelation. Apart from the transgression of law (sin), the rule of law is superfluous for the New Testament church. Its purpose satisfied; it is no longer needed. As a result, the New Testament church could be released from the jurisdiction (authority/dominion) of the rule of law. The release of the New Testament church from the jurisdiction of the rule of law was made possible by death. It occurred when it was, “… made to die to the law through the (physical) body of Christ.” (Romans 7:1-6) Although released from the jurisdiction of divine law, the New Testament church remains obligated to God. However, its obligation is not according to the old external rule of law but the new law of the Eternal Covenant. It was described as the “law of faith,” the “law of Christ,” the “law of the Spirit of life (zoe) in Christ Jesus,” the “perfect law,” and the “law of liberty.” (Romans 3:27; 8:2; 1 Corinthians 9:21; Galatians 6:2; James 1:25; 2:12) Elements The divine justification of the fallen from the transgression of law included the following elements: |
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Benefit
Justified by the blood of the Eternal Covenant, the New Testament church has been fully justified from sin. Therefore, all of its transgression of divine law has been forgiven; past, present or future. Thus, the New Testament church is not guilty of any sin whatsoever. Made “… holy and blameless and above reproach” according to the standard of divine law, the New Testament church became legally suitable for the ultimate benefit of justification; life shared with Jesus Christ, the mediator of the Eternal Covenant and the Head of the church. The entire benefit of justification (acquittal from sin; past, present and future and righteousness imputed) is clearly immeasurable. Nevertheless, the Apostle Paul provided a small sampling. He revealed that justification from sin leads to “peace with God.” Paul then delineated some of the blessings of “peace with God.” Among many other blessings, he included direct access to God, the certainty of hope fulfilled, purpose in trial and tribulation, divine love poured out by the presence of the indwelling Spirit of God, and joy beyond measure. (Romans 5:1-11) By Grace Fallen man is utterly helpless. He cannot achieve justification from the transgression of law (sin) apart from the gracious will and work of God alone. Through Faith God has provided fallen man with the means to cooperate in his justification from sin. It occurs through 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) God Is For Us With foreknowledge, God graciously intervened in the affairs of fallen mankind through the mediatorial work of Jesus Christ. Satisfying His justice, it allowed for the justification of the fallen from the transgression of law (sin). “… if the Son makes you free, you will be free indeed.” (John 8:36) “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) “I do not nullify the grace of God, for if righteousness comes through the law, then Christ died needlessly." (Galatians 2:21) © 2023 James Hiatt |
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