Grace Gospel Ministry


The practical lesson that should be gleaned from Imputation is thus:

There should never be the impression that sin is only accounted unto us in the same manner or sense as righteousness is. Sin is that which we are by nature. Ephesians 2:3 states that (King James version), "Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others". Now from the Greek Text, "among whom we all also lived in the lusts of our flesh, doing the will of the flesh and of the thought, and we were by nature children of wrath even as also the rest". So it is by eternal design that man by this very makeup (composition), became a sinner. We were made sinners through Adam in the sense that he (Adam) was the father (origination) of the human race, thus itís legal agent or the "first man", standing in our stead. The very fact that he was a human creature made it inevitable that he fell into sin. We as his progeny were not only in him seminally as our natural head, but we were in him also morally and legally as our moral and forensic head. In other words, by divine constitution and covenant arrangement, Adam in his role as the first man created, acted as the federal representative of us all. Note it was by an act of HIS sovereign will that it pleased God to ordain that Adamís relation to his natural seed should be inherently linked.

For one to properly construe the thought conveyance of the Apostle Paul in Romans 3:12-19, one must be totally epistemic in the doctrine of human depravity. The bearings of Adamís sin upon his posterity entailed the consequences of the fall. One can even state that it produced it, but one should never say that except for Adamís deeds, mankind might or may be a righteous creature void of the capacity to be in opposition to his creator.

Creation or the creature himself (mankind) can never be viewed as independent from the creator (God). Romans 8:20 states that (King James Version), "The creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope". Now literally from the Greek Text, the first phrase reads, "Tee gahr maht eh ot ee tee ee Ktees ees ee peh tah yee" rendered, "For the creation was subjected to vanity". In this phrase Paul states that as a result of the Adamic Fall, the creation (including Adam) was subjected to vanity (Genesis 3:17-19; 5:29; Ecclesiastes 1:2). Here the Greek word "maht eh ot ee tee", is translated, "emptiness, uselessness and futility". The implication is that by design, the curse engendered extreme devastation from that which God originally created. It is certainly logical to assume that by Godís design, the original earth was highly productive and free from the state of the useless and harmful elements that formed the characteristics of cursed nature. Accordingly, one must assume that Adam was governed by the laws or principals of perfected nature as this verse obviously points out his subjection to cursed nature.

As we examine what was entailed in the subjection of creation to vanity, we note that the Greek verb "eep eh tah pee" translated "subjected", is in the aorist tense and the passive voice. Thus subsequent to Adamís disobedience, God exercised His sovereign judgement in subrogating or arranging a state that was designed and reserved for imperfection. As creation itself, whatever its state, it is always subject to the creator in that it was incapable of exercising any option of its own and was (ookh ehk oo sah), rendered "not willingly" or "not of its will", or choice or desire or volition, but it was subjected by Him (God), who is the sovereign creator of the universe. This subjection was "eph" (Greek), i.e., "on" the basis of hope.

God, who by His very nature is the God of order and harmony, always arranges the environment concomitant with its state whether it is perfection or imperfection, righteous or depraved. Thus no state or status of mankind whether it is original (innocence), current (depraved) or future (glorified), should ever be construed as incidental or accidental. But all must be viewed according to Godís eternal plan, will and purpose; thus His design i.e., as it has pleased Him to do so. It is from this viewpoint that we examine the doctrine of human depravity. It is in this light that one is required to particularly note that in the original design of mankind; namely in Eden, Adam acted not simply as a private person whose resulting conduct affected none but himself, but he served as the representative or a public person, carrying out a transaction that affected the entire human race. Thus his actions directly concerned and judicially involved all of his progeny.

Notice by an act of His (Godís) sovereign will, it pleased Him to assign Adamís relation to his (Adamís) natural seed, to foreshadow that which Christís relation would be to His (Christís) spiritual seed. Hence we note Godís original design of mankind in innocence worked out through Adam (the first representative), resulting in depravity (our current status); ultimately resulting in the redemption of some (the elect). This is worked through Christ (the second or succeeding) representative, which is righteousness, our eternal status. Accordingly, as we focus on the Edenic Covenant and the administration of Godís policy for the dispensation (administration) of innocence, we note from the terms and conditions, the entire human race (not just Adam) being placed on probation in the person of our legal representative and covenant head. Now this must be established as a principled truth as it brings clarity to many things in the scriptures including human history. Note as long as Adam retained the approbation of God and remained in fellowship with Him, the entire base of his (Adamsí) constituency did likewise.

As one surveys the terms or conditions of the Edenic contract, it required Adam to survive the appointed (designated) trial. Had he faithfully and fitly performed or dutifully discharged his obligated responsibility of the continuity of obedience according to the agreement, it would have rendered him worthy to receive the benefits of the arrangements or provisions thereby. This would have constituted Adamís contribution as the basis of his status as a participant of the reward or the benefits bestowed upon him. Contrariwise, the stipulation of the contingency was, if the federal head (representative) failed and fell, then all those who were represented by him likewise fell with and in him. Hence his disobedience transferred the inherent curse and penalty of death pronounced upon humanity. Thus all of mankind was required by the justice of God to be subjected to the guilt of its representative.

As one views the wording of Romans 5:18 (King James Version), "by the offense of one judgement came upon all men to condemnation", one is compelled to commend the justice of God in assigning condemnation to all. Some may view justice as God placing each member of the human races on probation separately and successively. To comprehend the absurdity of this notion, one must understand the principle of fatherhood and originality. A simple analogy is found in the design of a tree. All the branches stem from one common root. As long as the tree remains healthy and is alive, the components of it do likewise. But if the root is severed, then its trunk, branches, twigs, leaves and fruit all die with it.

Thus, this is the case with the "tragedy of Eden", i.e., when Adamís communion and relationship with God was severed and he died, all his posterity also died. Hence there is no plausible theory of human speculation concerning human depravity by imputation. But in our gospel (the Mystery) we have the fact of divine revelation, i.e., according to Romans 5:12 (King James Version), "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned". Adam then occupied the unique position as the root of the human tree. At his (Adamís) creation all of his unborn children were germinally created in him. When God entered into a solemn covenant with him in our name, the entire human family was represented, thus it is unnecessary after Adam for God to test the morality of that which is obviously depraved. But again, none of this is by accident, it is all by design.

In order to understand Godís purpose regarding mankind, one must comprehend Paulís revelations in Ephesians chapter one; wherein we find the eternal workings of Godís plan as it relates to His provisions to deliver those whom He obviously loved and favored to be the recipients of love, grace and mercy. This is manifested in detail by the description of Godís eternal (first) work involving mankindís ultimate relationship with Him. Here the essence of Sonship was established in His call and election, even His adoption of those chosen in Him to be conformed to the image of Christ (1Corinthians15:49; II Corinthians 3:18).

The Apostle Paulís gives expression of our pre-arrangement of adoption (yee o theh see ahn) as it far overshadowed our secondary relationship to Adam. In Romans 5:14 the Greek word "tee pos", translated "figure" signifies a "type" only in expressing that it is a structure, sort or manner of the first embodiment; but in no way should it be construed to exhibit a species, mold character, feature or model of the second embodiment. Thus in the true scriptural sense of that term "tee pos" or "figure", the usage "type", consists of something very "much more" than a casual resemblance between the two or an incidental resemblance or parallel between them.