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Chapter 15 - Justification of the Eternal Church |
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Before the foundation of the world God created the real New Testament church as an assembly of people whom He foreknew would willingly submit to His authority. Its elect members were graciously justified from all transgression of His law; past, present, and future, and declared righteous in accord with the perfect righteousness of Jesus Christ. As a consequence, they became legally suitable to share life with God.
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The antinomian says, “There is no law”. Conversely, the legalist reveals, “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 Congruent with the fall, mankind experienced degeneration of life and corruption. Affecting spirit, mind, will, emotion and body, it 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 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. As a result, every human being is guilty of the practice of transgression, error, iniquity, injustice, rebellion, wrongdoing, and lawlessness. Utterly corrupted by 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 in accordance with covenantal union. God originally designed the human race as one collective entity. He united it 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. Therefore, the stipulations of the Renovation Covenant not only applied to Adam but the entire human race. Thus, when Adam died spiritually, all of humanity also died spiritually. As a result, the human race 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 is confirmed in the New Testament. Among many other passages, the consequences of the Fall of mankind 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 union. Federal In the Bible, the concept of covenantal headship is first federal or legal. The word “federal” is indicative of a “federation.” Generally, a federation is a union of independent constituents (body) assembled 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. It is only used twice in the New Testament. Ellegeo 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] 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). Relative to the context in which it is used in the New Testament, 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 the 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 an organic 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, the covenantal body of Adam, shares natural life in common with Adam, its 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 or organic 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 resulted in organic degeneration and consequently, made human life organically incompatible with God. The transmission of organic degeneration from Adam to the remainder of the human race occurred by natural or seminal “inheritance.” Because of his status of natural headship, the entire human race inherited the organic consequence of his original sin. It is evidenced by the progressive natural degeneration of human life from generation to generation. Thus, 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:
Relative to 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:
Through covenantal stipulation, the human race was united by federal bond under the headship of the first man, Adam. By 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.
Under 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 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 representative 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. Sinful 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). Jesus substantiated the natural corruption of human life by the indwelling principle of sin (source). 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). Discerning the specific meaning of the word "sin" in the New Testament requires understanding the immediate context in which it is used. |
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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
God did not create the rule of law for the righteous but for the unrighteous. 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 principle of law or 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 unchanging standard 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 its 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 (law of sin and of death), 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 (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]Thus, 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 was purposefully subjected to God by the rule of law. Thus, it is referred to by the Apostle Paul as the “law of sin and of death” (Romans 8:2). In accordance with the stipulations of the Renovation Covenant, the human race was united by law under the headship of the first man, Adam. By 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 organically under the headship of Adam. By his transgression of covenantal law, its organic status was also 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 fallen, characterized by lawlessness, rebelliousness, and death, 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 to benefit the fallen. It was embodied in the “rule of law” or the “law of sin and of death”. Additionally, God initiated covenantal law. It was for a more specific purpose. Of the seven major covenants in the Bible, only two are conditional covenants of law: |
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God implemented the general law of the Renovation Covenant or the Renovative law for the benefit of all mankind. It 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. However, choosing to disobey God would result in death (separation from God). Thus, Adam’s fellowship with God would come to an end, and his purpose on earth would remain unfulfilled.
Obviously, 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 mankind experienced death. Consequently, the entire human race was separated from God and positioned under servitude to the rule of law or “law of sin and death.” In contrast to the Renovative law, the Mosaic Law was established for the benefit of national Israel alone. Therefore, rather than general in nature, it specifically prescribed the nature, function, and limits of their religious and governmental practice. |
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Covenantal Justification
Theoretically, God was presented with three options regarding the fall 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. Fulfillment 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. |
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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. 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 |