Pauline Theology ~ Part 1

A Study Guide for Pauline Theology Theology for MINTS Students

Rev. Dr. Julian Michael Zugg

Covenant PCA, Houston, Texas

Email: Jzugg@mac.com ,

Web: www.zugg.org

MINTS International Seminary,

14401 Old Cutler Road Miami, Florida 33158 USA

Tel. 786-573-7001, www.mints.edu

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PREFACE

This course is an introduction to Pauline theology in sixteen lessons. The first two outline Paul’s method, the remaining fourteen lessons detailed development of the various aspects of his theology.

This is an original work, seeking to make a substantive contribution to Pauline Studies by developing Paul through an ahistorical Redemptive grid.

To God be the glory. May this course be a blessing to the bride of Christ.

INTRODUCTION

This course was written to help the author to understand Pauline theology. For many years I struggled to understand Paul. In my early years as a Christian, I approached the Scriptures through an ahistorical systematic grid. Each part of Scripture was classified under various loci or places and commonly interpreted as being a part of the ordo salutis. The idea that Scripture was progressive and should be read from type to fulfillment was lost to me.

At a point I realized that while systematic theology is important, this ahistorical approach, taken from all the texts and then forced over specific texts did not work. It did not reflect the great idea that in Christ, the promises of the Old Testament Scriptures are fulfilled in a unique manner, that in Him all things have become new so I began looking for a new hermeneutic, a new grid or framework to aid in my understanding of Paul. This work is the fruit of those enquiries.

Along the way, the author found and was assisted through the redemptive historical hermeneutics of Vos and Ridderbos (the frequent references to Ridderbos throughout the text indicate the writer’s debt to him), and as a general rule, this work follows the in the path of the Historical Redemptive tradition. I have also found much common ground with Don Carson and Douglas Moo.

After six years, I now believe I have found a simple and consistent way to study Paul. Paul operates through a single framework, one which when seen and understood makes any of Paul’s writing relatively easy to comprehend. This is a bold claim, but I believe it is justified. The first two lessons develop Paul’s theological method; the remainder of the book works out the implications of that structure in the old creation, the coming of Christ, the church, and the anticipation of Christ’s second coming. The work is written to assist the students of Miami International Seminary. Since it is a mission book, it has been written as clearly and as simply as the author knows how. I have included diagrams because students frequently state how useful they are. To make the work accessible and to reduce its length, I have tried to keep the texts as clear as possible. Some of the more detailed issues and further important readings have been placed in the footnotes. Students should be careful when using the footnotes. The fact that a specific issue is footnoted or even used in the main text does not mean that I approve of all of that particular author’s works. In many cases, I have cited odd notes where someone has said something well, even though I would reject most of his other theology.

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COURSE CONTENT

This two-part course is divided into sixteen lessons. The two opening lessons provide a macro framework for understanding Paul’s thinking, particularly Paul’s two creation, two-Adam theology. Lessons three through seven trace the nature of the old creation. Lessons eight through sixteen discuss the nature and implications of the new creation. Due to the length of the material, I have not covered Paul’s doctrine of the church, the sacrament or eschatology. These will be covered in a later book.

As supplemental reading, students are required to read the The Apostle, A Life of Paul, by John Pollock or if the book is not available Julian Zugg The Book of Acts can be substituted. It is available from the Mints website.

COURSE MATERIALS

The lecture notes are a full exposition for this course. The students are required to read them thoroughly along with the Scriptures, and to supplement their reading with The Apostle, A Life of Paul or The Book of Acts, by Julian Zugg.

COURSE OBJECTIVES

To study Paul with other students;

To acquire a detailed knowledge of Pauline theology:

To develop a deeper understanding of Paul’s method and letters;

To master Pauline Theology in order to use it in preaching, teaching and pastoral counseling;

To be able to use the material to be able to write a commentary for a Master’s thesis on Projects 66.

STRUCTURE OF THE COURSE

This two-part course has been organized into sixteen consecutive lessons. The lessons follow an argument, and therefore, should be studied in order.

COURSE REQUIREMENTS

1. Participate in fifteen hours of common teaching time.

2. Complete the required assignments after select lessons.

3. Read The Apostle, A Life of Paul or The Book of Acts by Julian Zugg.

4. Write an outline for Galatians or Romans of no more than seven pages at the Bachelor’s level and twelve pages at the Master’s level.

5. Complete the one exam on Paul that is based upon the questions at the end of the lessons.

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COURSE EVALUATION

1. Student Participation (15%): One point may be given for each class hour attended.

2. Student Homework (30%): Points will be given for completing the questions at the end of each lesson.

3. Student Readings (10%): Students will be given credit for completing the required reading.

4. Student Paper (20%): Students will prepare exegetical notes for a sermon/teaching.

5. Student Exam (25%): Students will be tested by one exam drawn from the questions at the end of each lesson.

BENEFITS OF THIS COURSE

This course is intended to explain Paul’s theological grid, to show students Paul’s methods so they can better understand his teaching when reading his letters. It will simplify the process of reading and understanding Paul to able to preach and teach Paul to others.

The course will also prepare students to be able to write a commentary on Paul’s letters for the Master’s thesis, for Project 66 and to assist Doctor of Ministry students to prepare their papers in the areas of biblical theology, systematic theology and New Testament studies.

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PREFACE

INTRODUCTION

CONTENTS

Lesson One: Paul’s Method ~ Historical Theology

Lesson Two: Paul’s Method ~ Two Creations

Lesson Three: Christ in the Old Creation

Lesson Four: The Entrance of Sin and Death into Creation

Lesson Five: The Old Creation, the Flesh, the World, God’s Wrath, and Hostile Spiritual Powers

Lesson Six: The Promise to Abraham

Lesson Seven: Moses, Israel, and the Law

Lesson Eight: The Second Man, the Last Adam

BIBLIOGRAPHY

INSTRUCTOR’S MANUAL

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Lesson One: Paul’s Method ~ Historical Theology

1. Introduction

Paul is the great missionary theologian of the New Testament. Writing at the time of the fulfillment of the Old Testament, his letters interpret and explain the theological and practical significance of Christ’s life, death, and resurrection. Paul makes a vital contribution to understanding the gospel.

Paul can be difficult to understand. The apostle Peter states, …[J]ust as our beloved brother Paul also wrote to you according to the wisdom given him, (16) as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand (2 Pet. 3:15b,16). A reason for the struggle is that the apostle Paul wrote thirteen letters and yet he never offers us a systematic analysis of his thinking or his structures.1 In each of Paul’s letters, he is addressing a specific issue, and he selects his material accordingly. He writes to the church at Thessalonica to discuss the issue of the second coming. He writes to the church in Galatia to refute Jewish Christians who demanded that new Gentile converts be circumcised and keep the Law in order to follow Christ. Since Paul writes with specific needs and concerns in mind, he never develops his theological structure in a general non-specific manner.2 In his letters, Paul’s framework remains implicit, hidden, and yet it controls his thoughts without ever becoming explicit. Add to this the size and complexity of Paul's writings and it is easy to become confused about Paul’s thinking, which leads to Paul’s being often misunderstood and misinterpreted.3

This book will seek to find and examine Paul’s underlying structure, thus enabling the reader to clarify his understanding of the apostle’s theology, and become a better interpreter of his letters. In the first two lessons, I introduce the reader to Paul’s fundamental concepts. The two lessons must be read together. The principles expressed there are developed in detail in later lessons in the book.

In the first lesson, we will consider 1) that Paul argues from history (section 2), and within the progression of revelation there are distinct periods, 2) that Paul defines each historical period by a clutch of concepts that distinguishes that particular period from the others, and 3) that the two most fundamental periods Paul develops are the old creation which follows Adam, and the new creation, that begins with the resurrection of Christ. Once we have proved that there are distinct periods (Lesson One), we will go on to show how each of these periods functions together. The identification of the distinct periods and their relationship to one another represents Paul’s underlying structure.

1 Many have considered Paul’s work on Romans as his basic structure, but even Romans was written to address a particular point. It is a not a systematic textbook of his thinking. 2 A number of theologians have argued that Paul has no method. Wrede states, “He never attempts - not even in the letter to the Romans - to unfold a system of doctrine” (Paul, Eugene: Wipf and Stock Publishers, 2001. Print.74). 3 For a useful survey of the history of Pauline thought, read Westerholm’s work, Perspectives Old and New, The “Lutheran” Paul and His Critic, Grand Rapids: Wm. B. Eerdman Publishing Company, 2003. Print.

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2. Paul Argues His Theology from History

The principle undergirding Paul’s method is that God has revealed Himself progressively in history. This progressive revelation is called the “Redemptive Historical”4 or “Salvation Historical”5 understanding.6 This approach teaches that God has a single plan of salvation, and that He reveals His purpose and plan in steps, or successive periods in history, with each period adding to the earlier ones. In this scheme of progressive revelation, each period has a distinct character, and each looks forward to the final period which occurs in the revelation of Christ. We will develop Paul’s system from Galatians 3 and 4.7

In these chapters, Paul explains the heart of the salvation gospel by arguing from history or God’s revelation to man. He argues that since Christ has come, salvation is by faith in Him alone, and that circumcision and the Law are no longer required. One does not have to add these to the gospel to be saved since the Law was given before the coming of Christ and pointed to Christ. Therefore, insisting that circumcision and the Law are still necessary is a failure to see that both the period and the function of the Law are over. We will develop Paul’s argument by dividing Galatians 3 and 4 into three sections. In Galatians 3:6-9,16, Paul begins with God's promise to Abraham that in his seed all men would be blessed. Abraham received the blessing by faith, and so all those who have faith in God’s promises will be blessed.

[J]ust as Abraham “believed God, and it was counted to him as righteousness”? (7)Know then that it is those of faith who are the sons of Abraham. (8) And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” (9) So then, those who are of faith are blessed along with Abraham, the man of faith (Gal. 3:6-9). Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ (Gal. 3:16).

The second period in Paul’s argument is the period of the Law and Moses. Paul explains that the giving of the Law to Israel brought a curse. He also states that the Law, coming 430 years after the promise, did not negate that earlier promise made to Israel. The function of the Law is to show Israel her sin and to encourage men to wait for the coming of the Seed, Christ, who will bring in a new period of faith and righteousness.

For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” …(17)  This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. (18)For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise. (19) Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in

4 Ridderbos, Paul, An Outline of His Theology. Grand Rapids: Wm. B. Eerdman Publishing Company, 1975. Print.39,43-53.5 Moo, Douglas J. The Epistle to the Romans, Grand Rapids: Wm. B. Eerdmam Publishing Company, 1996. Print. The New International Commentary on the New Testament. 25-27.6 See Robert Yarbrough for a short history of Salvation Historical theology in an article entitled “Paul and Salvation History,” Justification and Variegated Nomism, Vol. 2, 297-342.7 Because Paul has thirteen letters, one must choose a place to begin. I have chosen Galatians 3 and 4 because it is a particularly clear and concentrated illustration of Paul’s use of history in his arguments. Nowhere else in Paul’s writing does he address the role of Abraham, the Law, and the importance of Christ’s coming so concisely.

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place through angels by an intermediary.8 (20) Now an intermediary implies more than one, but God is one. (21) Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. (22) But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. (23) Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. (24) So then, the law was our guardian until Christ came, in order that we might be justified by faith. (25) But now that faith has come, we are no longer under a guardian (Gal. 3:10, 17-25).

The third period in Paul’s argument concerns the coming of Christ in the fullness of time (Gal. 4:4). Paul says that now Christ and faith have come (Gal. 3:24,25). In Christ, the Abrahamic promises are fulfilled. The function and period of the Law specifically given to Israel are ended. In this period, both Jew and Gentile can receive the promises of Abraham by simple faith in those promises. This is also a period of sonship and the outpouring of the Spirit.

Paul emphasizes this new period in Galatians 3:25ff:

But now that faith has come, we are no longer under a guardian, (26) for in Christ Jesus you are all sons of God, through faith. (27) For as many of you as were baptized into Christ have put on Christ. (28) There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. (29) And if you are Christ's, then you are Abraham's offspring, heirs according to promise. (4:1) I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, (2) but he is under guardians and managers until the date set by his father. (3)In the same way we also, when we were children, were enslaved to the elementary principles of the world. (4) But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, (5) to redeem those who were under the law, so that we might receive adoption as sons. (6) And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”(7) So you are no longer a slave, but a son, and if a son, then an heir through God.

Now faith is realized, Christ has come, and the promises to Abraham have been fulfilled. This period is marked by Christ, redemption, faith, sonship, and the Spirit.

We summarize the main points of Paul’s argument in these verses as: First, Paul’s theology is built upon God’s revelation in history. Second, in Galatians 3 and 4, Paul stresses three major historical/theological periods 1) the period of promise to Abraham, 2) the period of Israel, Moses, the Law, and curse (Gal. 3:19), and 3) the period of faith indicated by the phrase in the fullness of time when Christ comes, dies, and rises again (Gal. 4:4). The coming of Christ, and particularly His resurrection, is the crucial break between the periods. All the previous periods are part of the old creation, and Christ brings in the new creation. In this final period, He fulfills the promises to Abraham; He redeems the Jews from being under the Law of Moses (Gal. 4:4), brings them to sonship, and pours out His Spirit upon them. (Gal. 4:5,6). In Christ, they enter the new creation (Gal. 6:15,16).9 The idea of three distinct

8 This is a reference to Moses. The Law, curse, and Moses comprise one unit in Paul. See Lesson Seven.9 Although Galatians 3 and 4 is an excellent illustration of Paul’s historical theological method, since it is a letter written in a specific context, it is not his complete theological system. Paul is specifically dealing with the Jewish claim that the Gentiles must follow the Law, and so he focuses on Abraham, Moses, Israel, and the Law to explain the nature of salvation and its effect on the Jew-Gentile relationship. Although in Galatians 1:4 and 6:15,16, Paul does touch on two-creation theology, it is in Romans 5 and 1 Corinthians 15 that he develops the fundamental periods/relationships: the two Adams/the two creations. Further, in Galatians, Paul does not expressly develop the positive aspects of the Law as a type. In other letters Paul does develop the Law in a more positive light, but even here, Paul is still careful to keep an absolute distinction between the periods before the coming of Christ, including the Law of Moses and the final period in Christ. We will consider the positive

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periods is illustrated in the figure below.

3. A Clutch of ConceptsEach of the periods identified is defined by a clutch of linked keywords, concepts, or

theological terms that characterize that specific period and are only found in that period. In the Scripture readings, in section 2, I highlighted in bold the keywords of each period: The keywords for the period of Abraham are seed (offspring), promise, and faith. The keywords for the period of Moses are Law, circumcision, Israel, and curse, while the period of the fullness of time in Christ uses sonship, adoption, the Spirit, and from Galatians 6:16, the new creation as its distinguishing terms. The keywords are specific to each period. They do not overlap with other periods.10

In developing his argument, Paul will often use only one of the keywords, and this keyword defines the whole period. For example, Paul might speak of being a son, or being in the Spirit, or being in Christ, or being a new creation. In these examples, each one of these words/phrases, son, Spirit, or in Christ refers to the final period in the New Covenant. It does not matter which of those words he uses, each one belongs to and defines that period. Again, if Paul uses the words, Law, Moses, or Israel, the reader knows that Paul is speaking about the period of Israel under the Law. The keywords define and are linked to a specific period.

In arguing and developing specific redemptive periods, Paul regularly contrasts two periods through the use of the period-specific keywords. Paul chooses the keywords he uses depending upon the specific issue and the exact nature and structure of his particular argument. In Galatians, he contrasts being a slave, being under the Law, and in bondage (terms that refer to Israel or Moses), with the keywords faith, being redeemed in Christ, free, and a son (which are keywords that point to the new creation in Christ). Other contrasts in Galatians include slave and son (Gal. 4:2-6), flesh and promise (Gal. 4:21ff), flesh and Spirit (Gal. 5:16ff), and under Law and under grace (Rom. 6:14).

Because Paul uses these contrasts throughout his letters, identifying and understanding how he uses them is vital to understanding his theology. We will be

aspect of Paul’s typology in the next lesson and throughout this work. 10 While we find these keywords/concepts in the Old Testament, they are only types and shadows, not the fullness. Paul writes, These are a shadow of the things to come, but the substance belongs to Christ (Col. 2:17). Since Paul is writing in the period of fulfillment, he draws an absolute contrast between the earlier periods and the final period in Christ. In Romans 9:4 Paul speaks of Israel having adoption, the glory, the covenants, the giving of the Law, the worship, and the promises, but even these are types, pointing forward to fulfillment in Christ’s worship.

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considering these contrasts throughout this work as well as studying Paul’s broader use of typology.

4. The Present Evil Age and the New Creation

In chapters 3 and 4 of Galatians, Paul divides redemptive history into three periods, those of Abraham, Moses, and Christ, but in Paul’s wider argument from chapter 1 to chapter 6, he also contrasts the two creations, the present evil age (a period that we will see runs from Adam to Christ) with the new creation (the period brought in by Christ). This contrast is even more fundamental than the ones we have considered so far.

In Galatians Paul begins by referring to the Lord Jesus Christ, who gave Himself for our sins, to deliver us from the present evil age… (Gal. 1:3b,4). Jesus delivered the Galatians, Jews and Gentiles, not only from their personal sin, but from the realm, power, and kingdom of the present evil age. In the same way, Paul ends his argument by stressing that what is really essential is for one to be in Christ and so be in the new creation. Paul states, For [in Christ Jesus]11 neither circumcision counts for anything, nor uncircumcision, but a new creation (Gal. 6:15). In Christ, we are no longer in the present evil age; we have been transferred into the new creation. Verses 1:4 and 6:15 form an inclusio, framing the entire book. The book begins with Jesus coming to deliver us from the present evil age, and ends with all those in Christ being in the new creation (Gal. 6:15). In Christ, we are redeemed from one realm or age into a totally new creation.12 In Galatians, the present evil age includes the periods of Abraham and Moses; Christ brought in the new creation at His coming.

We diagram Paul’s complete structure in Galatians as follows:

The Evil AgeGal. 1:4

The New CreationGal. 6:15

Abraham Law Redeemed

Christ

Faith

Sonship

After considering all the historical periods, we are now in a position to follow Paul’s argument in Galatians more easily. For the Jews to insist that one must be circumcised or keep the Law in order to be saved was to fail to see that, in Christ, the new creation has come. The Gentiles do not need to become Jews or to take upon themselves the yolk of the Jewish law to be accepted by God. Abraham was promised a Seed who would bring deliverance. Abraham believed God and was justified. The Law was given later and could not change the

11 This is the New King James version from Textus Receptus. The words in Christ Jesus do not appear in NAS version. It is unlikely that the phrase in Christ Jesus actually occurs in Galatians 6:15, but as a construct it is not inconsistent with Paul’s theology.12 If we use the words old creation to point to the present evil age, then we see that Paul also builds a greater contrast between the old creation (or present evil age, Gal. 1:4) and the new creation (Gal. 6:15).

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earlier promise. In addition, the Law was never given to bring salvation; it was given to show men their sin, thus encouraging them to wait for the coming Seed. In the fullness of time, Jesus Christ came. As the Seed, He fulfilled the promises to Abraham and brought the period of the Law to an end. By faith, we are in Christ and share in His blessings. In Christ, we are redeemed. In Him, we are made sons, indwelt by the Spirit (Gal. 4:4-6).

To argue for circumcision and the Law is to return to the obligations of an earlier period, a period that had no righteousness and was itself waiting for the righteousness and salvation that Christ would bring. If the Jews were to return to that period, they would be bringing themselves under the demands of the Law (as a period). This would exclude them (since the administrations/periods are mutually exclusive) from the righteousness and blessings of Christ in the new creation. Since Christ has come, one is under either one authority or another; one cannot be under both. If one tries to add circumcision as a requirement, one brings oneself under the whole law (Gal. 5:3) and so is excluded from the blessings of Christ in New Covenant. That is why Paul ends his argument by asserting: For neither circumcision counts for anything, nor uncircumcision, but a new creation (Gal. 6:15).

5. Other Important Texts That Show How Paul Uses History in His Theological Argument

Since Paul uses a historical method contrasting one period with another throughout his writings, we will illustrate this principle from two other important texts that occur outside Galatians, namely Romans 5:12-14 and Romans 4:9-13. A further benefit is that these texts also allow us to introduce two other important aspects of Paul’s theology, one being that the source of the present evil age finds its root in Adam’s first sin, for in Adam, sin and death enter, rule, and reign in the old creation. Also found in these texts is the idea of justification by faith. In Galatians, Paul teaches that we are redeemed or ransomed from our sin. In Romans 4, Paul stresses that we are also justified by faith as an additional benefit of Christ’s death on the cross. 13

5.1. The Entrance of Sin and the Present Evil Age (Rom. 5:12-14) Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— (13) for sin indeed was in the world before the law was given, but sin is not counted where there is no law. (14) Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. … (20) Now the law came in to increase the trespass, but where sin increased, grace abounded all the more (Rom. 5:12-14, 20).

In Romans 5:12-14, Paul explains that sin and death entered the old creation through Adam’s sin. Just as in Galatians where Paul argued from history, so in Romans Paul also makes his case from the history of God’s revelation. In Romans 5:12-14, Paul develops three distinct redemptive-historical periods that begin with Adam and run until Moses brings the Law to Israel.

The first period began when Adam sinned in the garden, allowing sin and death to enter and reign; the second, or in-between period, began when Adam allowed sin and death to enter the old creation and runs until Moses gives the Law; the third period began when Moses gave the Law to Israel. In the first period, Adam sinned, and sin and death entered and

13 The benefits of the cross include justification, propitiation, ransom and reconciliation. We will consider these in more detail in later lessons.

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reigned. Paul then argues that sin and death continued their reign (Gen. 2:15; Gen. 5; Rom. 5:12) in the second period, from Adam until Moses brought the Law. The ongoing rule of sin and death in this in-between period is vitally important, because the only reason for death’s rule over all men still must have been Adam’s first sin. In this period, men could sin as Adam did by taking the fruit from the tree because the garden was blocked to men. Nor did they die because they had broken the law, because before Moses, in this in-between period, the Law had not yet been given (Rom. 5:13). The only reason that men died in this period is Adam’s first sin allowed sin and death to enter and reign over all men in this period. Adam was their representative, and so when he sinned, sin and death entered the whole human race. Adam’s sin affected all men. Paul develops this parallel in 1 Corinthians 15:21, 22 stating, For as by a man came death, by a man has come also the resurrection of the dead. (22) For as in Adam all die, so also in Christ shall all be made alive.

Paul then goes on to explain that since the Law of Moses is not the principle reason why people die, it must have another function, namely to show the exceeding sinfulness of sin, and was given so the Jews would look forward to the coming Messiah. Now the law came in to increase the trespass (Rom. 5:20).

In Romans 5:12-14,20 Paul considers separate periods of history and uses those periods to argue his theological point that sin and death entered the old creation through Adam, and that the Law, which came later, was given to expose the already existing problem and drive the Jews to look for the coming of the Messiah.

We can now add Adam and his sin to Paul’s overall structure. Adam’s sin led to sin and death’s dominating the present evil age of Galatians 1:4. The Law, given later through Moses, is also part of the old creation, unable to save but showing men their sin and pointing them forward to the salvation in the coming of Christ (Gal. 3:19ff, Rom. 5:13,20).

5.2. Righteousness by Faith

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Paul also uses history and historical periods to develop his crucial argument of justification by faith, rather than by works.14 In Romans 4:9-13, Paul contends that God declared Abraham righteous due to faith, not due to circumcision or the Law.

We say that faith was counted to Abraham as righteousness. (10) How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. (11) He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, (12) and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. (13) For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith (Rom. 4: 9b-13).

Paul argues that God first made Abraham a promise (Gen. 12:15), and Abraham responded to that promise by believing God (Gen. 15:6). On account of that faith, God declared Abraham righteous. It is only later, in Genesis 17 that God gave Abraham circumcision. Since circumcision came after God had declared Abraham righteous, faith, not circumcision, is the true basis of righteousness. We diagram the events as follows:

The main illustration from Galatians, Paul’s argument concerning the entrance of sin in Romans 5:12-14,20, and his contention that justification is by faith, not by circumcision or works in Romans 4:9-13 are crucial texts in Pauline theology. On each occasion, Paul argues his point based upon the order and sequence of God’s revelation in history.

We summarize Paul’s underlying theological method in the following points:

The one true, unchangeable God has chosen to reveal His plan of salvation to men, over time, in a distinct order and sequence. His plan is revealed progressively, in stages, throughout history and the sequence must be seen in order to correctly interpret Paul’s theology.

Paul identifies and defines these stages as follows:

1) The old creation included all the time from Adam to Christ, including Abraham and Moses. Sin entered and reigned in this period because of Adam’s transgression. The whole of this period is defined by sin and death; it is the present evil age (Rom. 5:12-14; Gal. 1:4).

14 I have included this discussion here, because although it does not develop from the main point of God’s revelation in Galatians, it does show the crucial nature of history in developing an essential doctrine.

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2) During the old creation, the promise given to Abraham begins a new period. God promised Abraham that salvation would come through his Seed, and that those promises must be received by faith. Only later did God give circumcision to Abraham to confirm that promise (Rom. 4:9b-13).

3) God began a new period in the old creation by giving the Law to Moses. The primary function of the Law was to show men their sin in Adam and make them anticipate the fulfillment of the promise. The promise is only received by faith in Christ (Rom. 5:13-14).

4) In Christ, God brings in the new creation and fulfills all of the promises of the old creation. Paul’s main division is between the periods from Adam until the coming of Christ (the present evil age, the old creation) and the new creation Christ brings.

5) Only in union with Christ that is one redeemed from the present evil age and raised into a new creation, as a son in possession of the Spirit. [F]or in Christ Jesus you are all sons of God, through faith. (27) For as many of you as were baptized into Christ have put on Christ. (28)There is neither Jew nor Greek, there is neither slave   nor free, there is no male and female, for you are all one in Christ Jesus (Gal. 3:26-28).

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, (5)to redeem those who were under the law, so that we might receive adoption as sons. (6) And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” (Gal. 4:4-6).

We can diagram these points as follows (below): 1) The old creation is on the left and the new creation is on the right. 2) Adam is head of the old creation; it is from him that sin and death flow. 3) In the fullness of time, Jesus entered into the old creation and brought in the new creation by His acts of justification, redemption, and resurrection. 4) The new creation is on the right, with Christ as its head. The radical break between the creations is illustrated by the vertical line separating them. Although the old creation continues, Paul’s great emphasis is that the new creation is already here. The new creation is defined by Christ’s rule, sonship, the Spirit, and life.

Evil AgeOld Creation

New Creation

Adam Law

Redemption

Christ

Spirit SonshipJustification

ResurrectionDeath

Sin

Flow of Redemptive History

Life

Fullness of TimeGal. 4.4

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Lesson One Questions

1. What is the foundation of Paul’s theological method?2. What is the background to the Galatians controversy?3. Outline, with texts, Paul’s argument in Galatians 3,4.4. What do we mean by each period having a clutch of concepts?5. What is the main theological point Paul develops in regard to the period of Moses?6. What is the main theological point Paul develops in regard to the period of Christ?7. What is the main theological point Paul develops in Romans 5:12-14, 20?8. What is the main theological point Paul develops in Romans 4:7-13?9. Explain how Ephesians 1:3-14 places Christ at the center of God’s work.10. Draw and annotate the second diagram in 5.2.

Assignment 1

Using the idea of the old creation and new creation, and the idea that Paul refers to the old creation and the new creation through a clutch of concepts students are required to do the following:

1. In the verses below, mark out the passages that refer to the old creation in one color and the new creation in another color

2. List the different words that Paul uses to describe the old creation and the new creation.

3. Explain Paul’s argument in Galatians 6:15 relating it to 1:4 and 3:26-29, and 4:4-7.

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. (2) Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. (3) I testify again to every man who accepts circumcision that he is obligated to keep the whole law. (4) You are severed from Christ, you who would be justified by the law; you have fallen away from grace. (5) For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. (6) For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. (7) You were running well. Who hindered you from obeying the truth? (8) This persuasion is not from him who calls you. (9) A little leaven leavens the whole lump. (10) I have confidence in the Lord that you will take no other view than mine, and the one who is troubling you will bear the penalty, whoever he is. (11) But if I, brothers, still preach circumcision, why am I still being persecuted? In that case the offense of the cross has been removed. (12) I wish those who unsettle you would emasculate themselves! (13) For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. (14) For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” (15) But if you bite and devour one another, watch out that you are not consumed by one another. (16) But I say, walk by the Spirit, and you will not gratify the desires of the flesh. (17) For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. (18) But if you are led by the Spirit, you are not under the law. (19) Now the works of the flesh are evident: sexual immorality, impurity, sensuality, (20) idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, (21) envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. (22) But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, (23) gentleness, self-control; against such things there is no law. (24) And those who belong to Christ Jesus have crucified the flesh with its passions and desires. (25) If we live by the Spirit, let us also walk by the Spirit. (26) Let us not become conceited, provoking one another, envying one another. (6:1) Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. (2) Bear one another’s burdens, and so fulfill the law of Christ. (3) For if anyone thinks he is something, when he is nothing, he deceives himself. (4) But let each one test his own work, and then his reason to boast will be in himself alone and not in his neighbor. (5) For each will have to bear his own load. (6) One who is

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taught the word must share all good things with the one who teaches. (7) Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. (8) For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (9) And let us not grow weary of doing good, for in due season we will reap, if we do not give up. (10) So then, gas we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. (11) See with what large letters I am writing to you with my own hand. (12) It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ. (13) For even those who are circumcised do not themselves keep the law, but they desire to have you circumcised that they may boast in your flesh. (14) But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. (15) For neither circumcision counts for anything, nor uncircumcision, but a new creation. (16) And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God. (17) From now on let no one cause me trouble, for I bear on my body the marks of Jesus. (18) The grace of our Lord Jesus Christ be with your spirit, brothers. Amen (Gal. 5:1-6:18).

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Lesson Two: Paul’s Method ~ Two Creations

In lesson one the existence of the two creations was established using Paul’s letter to the Galatians. This lesson will examine the nature of the two creations, the relationship between Adam and Christ, and the creations, the typology between Adam and the old creation and Christ and the new creation, and the nature of union between the believer and Christ. There will also be an introduction of the key names of Christ and a discussion of the theological and exegetical implications of Paul’s two-Adam/two-creation theology.

1. The Two Ages

The Jewish mind divided the history of the world into two parts: the period up to the coming of the Messiah, and the “Age to Come,” which would be a new age in which God would come with righteousness and blessings to restore His people. They understood the Old Testament as prophesying a single coming of God in salvation and judgment. We diagram this as follows:

Paul retains the two-age concept, but redefines it by placing the break, between the two creations at the time of the resurrection of Christ which brought in the new creation. Paul’s twofold division of the creation is shown below.

Old Creation New Creation

Chris

t’sRe

surr

ectio

n

In the diagram above, the vertical line shows the break, the decisive coming of the new creation into the history of the world. The new creation exists since Christ’s resurrection. The dotted line shows that although the new creation has come, it has not yet come to

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completion. It is still hidden in Christ. The old creation continues until the end of the age arrives.15

2. Two Representative Heads

Paul’s theology focuses around two representative heads: Adam and Christ. The uniqueness of Adam and Christ are seen in Paul’s description of Christ as the second man, the last Adam. The phrase second man emphasizes that there is no universal representative between Adam and Christ (Gaffin, By Faith 47), and the term last Adam stresses that there will be no more Adamic representative men for mankind. The words man and Adam highlight the relationship between them.

As representatives, Adam and Christ are the heads of their respective creations and are intimately linked to the two creations.

Adam is head of the old creation. As such, he defines its nature. Adam and the old creation are described as being in the flesh, the evil age, material, old, and ready to pass away. Similarly, Christ is he>ad of the new creation, and He defines its nature. In Christ, the new creation is a place of salvation, the Spirit, righteousness, sonship, and a whole new order of being. This definition links the representative and the creation to both the moral/spiritual realm and to the actual physical nature of the creation itself.

Paul develops the relationship between each representative and the physical order of the creation in 1 Corinthians 15:45-49.

Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. (46) But it is not the spiritual that is first but the natural, and then the spiritual. (47) The first man was from the earth, a man of dust; the second man is from heaven. (48) As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. (49) Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

15 In most cases, Paul’s desire is to stress the radical break between the old and new creations, so the diagrams are simplified to a single vertical line. The ongoing nature of the old creation can be extended by implication into the other diagram. We will deal with the ongoing nature of the old creation in the end of this lesson and again in Lesson Three.

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Due to this relationship, each creation is linked to and defined by its representative. The link is so intimate that it affects the nature of the creation. Adam was made from the dust of the initial creation and so he bears its nature: earthly, weak, and transitory. Adam defines and is defined by the creation even before the entrance of sin. In the same way, Christ brings in and is the head of the new creation. As the heavenly man, His nature is one of power, the Spirit, and immortality.

Since the fall, the spiritial state16 of each creation has also been defined by its respective representative. The old creation is fallen in Adam, so it is ruled by sin and death. In contrast, the new creation, in Christ, is one of life and the Spirit. Paul makes this point in 1 Corinthians 15: 21,22 and Romans 5:12-14.

For as by a man came death, by a man has come also the resurrection of the dead. (22)For as in Adam all die, so also in Christ shall all be made alive (1 Cor. 15:21,22).

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned (13) for sin indeed was in the world before the law was given, but sin is not counted where there is no law. (14)Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come (Rom. 5:12-14).  

We diagram this relationship as follows.

Both the old creation and all men are now defined by Adam and the effect of his sin. Paul describes the Adamic body, the flesh of all men, in 1 Corinthians 15:40-44. It is perishable, weak, full of dishonor, and is a natural body. Christians, on the other hand, will share in Christ’s resurrection body which is imperishable, powerful, and a glorious spiritul body.

3. Type and Antitype 17

16 I have divided the two creations into natural and spiritual to simplify our analysis, but this is not a wholly applicable contrast. The Scriptures take a holistic approach, and Paul sees the creations reflecting their heads at every level, both morally and naturally. In Galatians 6:15, Paul asserts that to be saved is to be in the new creation. 17 To simplify, I have used the broad heading of typology to express the complex way that Paul links the Old and New Covenants in his thinking. Specifically, Paul uses a number of interlocking and interdependent

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In Galatians, Paul stresses the absolute nature of the break between the two creations, but in his other letters, Paul describes the relationship between the two Adams and their creations through typology. Adam is the type; Christ is the antitype.

In Romans 5:14 (above), Paul argues that Adam was a type of the one who was to come. Romans 5:14 is Paul’s clearest typological reference; here he develops Adam’s typology in verses 15-19, showing that 1) Adam parallels Christ, 2) Adam’s work points to Christ’s work, and 3) Christ fulfills Adam’s typology and through this fulfillment, Adam’s type is brought to an end.

In 1 Corinthians 15:45-49 (section 2), Paul explains the nature of the resurrection itself by using the type - antitype relationship between Adam and Christ. He says that Adam was the natural man who came first and who pointed to Christ, the spiritual, heavenly man. The natural and earthly is first, the type, while the spiritual, or heavenly, is the goal. Since Adam was a type, Adam (and the old creation) was never God’s ultimate plan for the creation. God’s ultimate goal was always the coming of Christ and the new creation.18 In Christ, God is not restoring Adam’s image; rather, in Christ’s work humanity is made far greater than Adam ever was. In Christ, humanity reaches its full potential through the revelation of the sons of God in the new and greater creation.

Since Adam and Christ are heads of the two creations, the Adam/Christ typology extends to the creations themselves. The whole old creation is a type, pointing to the new creation in Christ.

frameworks to describe the relationship of the Old Covenant to the New. These include typology (Adam/Christ), promise and fulfillment (the Abrahamic Covenant), and the Exodus and Passover (the relationship of the church to Israel). No single construct can capture every perspective, and when only one particular type of analysis is used, it can distort Paul’s theology. Typology is sufficiently broad to allow it to be used as a general category. For a more detailed look at Paul’s typology see Carson’s article, “Mystery and Fulfillment, Towards a More Comprehensive Paradigm of Paul’s Understanding of the Old and New Testaments.”18 This idea of the original creation not being the ultimate end and still awaiting the greater fulfillment comes through more strongly in Psalm 8, and is also developed in Hebrews 2:5-9.

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Adam

Old Creation

Second/Last Adam

Flow of Redemptive History

TypeChrist

New Creation

Antitype

Since the whole old creation is a type, all the types and covenants since Adam also point forward to their fulfillment in Christ and the New Covenant. God’s promises of a seed to Abraham are a type, initially fulfilled in Isaac and ultimately fulfilled in Christ. Moses, the mediator of Israel, is a type fulfilled in the Christ, the true mediator between God and all men (1 Tim. 2:5). The Law, circumcision, Israel as son (Exod. 4:22, Rom. 9:4; 2 Cor. 6:18), and Israel as the people of God are all types that point to and are fulfilled in Christ and the New Covenant.19

As an example, circumcision was initially physical and external, pointing both to Israel’s inward need (Deut. 10:16) and God’s promise that in the New Covenant He would circumcise Israel’s heart (Deut. 30:6). In Philippians 3:3, Paul writes to the church in Philippi saying, For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh. The old creation covenants point to and are fulfilled in Christ, the New Covenant, and the new creation. The nation of Israel was also a type of the church. Israel pointed to, was fulfilled in, and ended with the coming of the church in the New Covenant.20

The relationship between the type and antitype is complex because Paul uses the typology to show both continuity and discontinuity, depending on his specific argument. In Galatians and in many other places in the New Testament, Paul treats the types negatively because he is a minister of the New Covenant, and he is constantly combating the Jewish claims that the Old Testament laws must still be followed by the Gentiles. Even when Paul builds positively upon an earlier type, he always stresses that the type and antitype are very different, and that the type has ended or is fulfilled in the antitype. We will continue to consider typology and the relationship between the Old and New Covenants in later lessons.

Paul summarizes the relationship between type and antitype in 2 Corinthians 3:7-13, where he differentiates the glory of Moses’ ministry from his own ministry under the New Covenant. He writes:

Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, (8) will not the ministry of the Spirit have even more glory? (9) For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. (10) Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. (11) For if what was being brought to an end came with glory, much more will what is permanent have glory. (12) Since we have

19 We will discuss how Paul develops the Old Covenant in detail in Lesson Nine (Pauline Theology ~ Part 2).20 See Lesson Nine.

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such a hope, we are very bold, (13) not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end.

Paul says that even though Moses’ ministry had glory, that glory has been so far exceeded by the glory of his own ministry (the antitype) that it was as if Moses had no glory.

The two-Adams/two-creations and typology find their fulfillment in Christ and are the fundamental structures in Paul’s theology that control his theological outlook.

4. The Centrality of Christ

God has placed Christ at the center of His work. Believers relate to Adam and Christ because of their position as heads. In Adam all are under the reign of sin and death, while all those with faith in Christ are united to Him, and in Him they are heirs of the promises. 21 In Galatians, Paul states, [F]or in Christ Jesus you are all sons of God, through faith. (27) For as many of you as were baptized into Christ have put on Christ. (28) There is neither Jew nor Greek, there is neither slave  nor free, there is no male and female, for you are all one in Christ Jesus (Gal. 3:26-28).

In Ephesians 1:3-14 and Romans 8:29, Paul affirms that God’s purposes always place

His Son in the center of His work:

“…who has blessed us in Christ with every spiritual blessing in the heavenly places, (4) even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love (5) he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, (6) to the praise of his glorious grace, with which he has blessed us in the Beloved. (7)  In him we have redemption through his blood, the forgiveness of our trespasses,(10b)to unite all things in him, things in heaven and things on earth. (11) In him we have obtained an inheritance, having been predestined….(13)In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him…” (Eph. 1:3b-7,10b,11,13).

For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers (Rom. 8:29).

In Ephesians 1:3-14 and Romans 8:29-30, we see that the Father ordained Christ to be the center of His plan, and so all things are to be conformed into Christ’s image. Because Christ is the center, it is important to consider union with Christ and the names of Christ.

In Christ is the primary phrase Paul uses to indicate union. Paul also speaks of Christ for us, and us with Christ. In Christ does not mean that we are really or mystically absorbed into Christ; rather, we are united to Christ, the God-man, to His human nature through the mechanism of the New Covenant (Luke 22:20; 1 Cor. 11:25).

In union, salvation is not merely something done for us by Christ; salvation occurs through being united to Christ in the work He does for us, thus receiving His benefits. In the New Covenant, Christ entered into the flesh to condemn sin in the flesh. It is Christ who was declared to be the Son of God, in power, by His resurrection from the dead (Rom. 1:3-4). In the resurrection, Christ was glorified and revealed as the true Son, with the Spirit in the New Creation. In this union we have also been raised with Him (Rom. 1:4; 6:2-4; 8:11), become sons in Him (Gal. 4:5,6; Rom. 8:13-15), are indwelt by the same Spirit who raised Him from

21 Since Adam is the type, and Christ the antitype, Paul spends more time developing the nature and implications of our union with Christ than the union between Adam and the fallen creation.

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the dead, and share His inheritance. The resurrection of Christ is the basis for the clutch of concepts that define the New Covenant.

Since this union is with Christ, and Christ’s work cannot be divided, the benefits of the union cannot be divided. We cannot separate being redeemed from being a son, or sonship from being indwelt by the Spirit, or the Spirit and sonship from the new creation. If we are in Christ, we are joined to all His blessings. In Him, we are the righteousness of God; we are raised to a new resurrection life. We are sons in Him, we have the Spirit of adoption, and we are in the new creation. In Christ, we are called (Eph. 1:4), justified (Rom. 5:18,19), redeemed, adopted as sons, given the Spirit (Rom. 1:3,4; Rom. 8:11,13-16; Gal. 4:4-6), and sanctified (Rom. 6). Each of the blessings comes to us in Christ. Similarly, union with Christ means that what was true of us in Adam has ended. In Christ, we die to Adam and the old creation and are no longer under the power of sin and death.

In union, one is either in Adam or in Christ. If in Adam, one is in the flesh, under the power of the sin and death, and if a Jew, he is under the Law of Moses. If one is in Christ, one shares in the benefits of Christ’s Kingdom as a Son, indwelt by the Spirit. In Adam and in Christ are mutually exclusive categories. One cannot be in both. Salvation takes one from one person/creation into another. He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love (Col. 1:13).

Our union with Christ means our salvation is complete, even as Jesus’ own work is complete. Since He has completed the work of salvation in His death and resurrection, we already share in the same blessings. In Christ, we are sons once for all, and in Him we have the Spirit (Gal. 4:5,6). We do not fully possess these blessings, but they are complete in Him and so they are also complete in us. We, with Him, wait for the full manifestation of blessings in the new creation.

Faith unites us to Christ and His work. Paul writes, I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me (Gal. 2:20).

Paul speaks of faith in a number of ways. In Galatians, Paul contrasts faith and works (Gal. 2:16). We receive the benefits of Christ not through our works, but by trusting in God’s gift in Christ. We must also note that there is a broader aspect to faith in which faith refers to a trust in God’s promises, particularly His revelation in Christ. Paul, as an apostle, preached the gospel to the Gentiles that they might receive it by faith. In Romans 1:5 Paul says, [T]hrough whom we have received grace and apostleship to bring about the obedience of

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faith for the sake of his name among all nations. As Paul preached the gospel of the lordship and of salvation through Christ to the nations, they were to receive and obey it by faith.

5. The Names of Christ

The most common title that Paul uses is the Lord Jesus Christ. We will develop what Paul means by each of these words.

5.1. Lord

Paul calls Jesus Lord 273 times. Lord is used in two ways. First, it implies authority; Jesus is the Lord of the world, the true man. He is the one who will rule for and on behalf of God. Second, the term Lord is also a proclamation that Jesus is Israel’s God, as seen in Psalm 110.

The word Lord is used in both senses in Philippians 2: 5-11. Paul argues that through His humility and obedience, Jesus Christ undoes the sin of the first man.22 After His humiliation, Jesus was restored to glory and authority. At the name of Jesus every knee will bow and every heart will confess that He is Lord. Jesus undoes the work of the first Adam and restoring man to the position of ruler of the world (Ps. 8).

In Psalm 110, we read, the Lord says to my Lord. To call Jesus Lord is to call Him Israel’s God. Further, when Paul states that every knee shall bow, he is drawing on the language of Isaiah 45:5,6,23:

I am the LORD, and there is no other; besides me there is no God. I equip you, though you do not know Me, (6) That people may know, from the rising of the sun and from the west that there is none besides Me; I am the LORD, and there is no other; ….. By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return, ‘To me every knee shall bow, every tongue shall swear allegiance.’

Isaiah proclaims that there is only one true God, and that every knee shall bow to Him. In Philippians 2, Paul uses these very same words of Christ, indicating that Christ is Israel’s God. The one true God of Israel, who will not share His glory with any other, will share it with Christ.23

The idea of Christ as Lord, the God-man, before whom all will bow, is seen in Romans 14:11 and 1 Corinthians 15:22-28:

For we shall all stand before the judgment seat of God. (11) For it is written: "As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God" (Rom. 14:10b,11).

For as in Adam all die, so also in Christ shall all be made alive. (23) But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. (24) Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. (25) For he must reign until he has put all his enemies under his feet. (26) The last enemy to be destroyed is

22 For a more detailed description of this text and an explanation of how this text contrasts Christ and Adam, see section 7.2. of this lesson. 23 See Wright, The Climax of the Covenants. Minneapolis: Fortress Press, 1993. Print. 56-97, for a helpful discussion of this passage. Wright modified his views in his later work, The Resurrection of the Son of God Minneapolis: Fortress Press, 2003. Print. Christian Origins and the Question of God. 222-228, in which he sees and implies a contrast between Jesus as King and Caesar as king.

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death. (27) For "God has put all things in subjection under his feet." But when it says, "all things are put in subjection," it is plain that he is excepted who put all things in subjection under him. (28) When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all (1 Cor. 15:22-28).

To call Jesus Lord acknowledges that He has been given all authority, and that He is Israel’s God.

5.2. Jesus Christ

Paul often uses the two names together when referring to our Savior. The name Jesus Christ does not refer to Jesus’ first and second names. Sometimes Paul separates the name Jesus from the title Christ. In these cases, Paul uses the name Jesus to stress the historic work of the Son as an individual, while the name Christ stresses His work as a representative. When speaking about Jesus’ corporate work, John refers to Him as Christ. The name Christ is a Greek translation of the Jewish word Messiah that comes from the promises made to Abraham. Abraham was promised a Seed, the Anointed One, the Christ, who would fulfill all God’s promises (Gal. 3:16). This Seed is also the seed or root of Jesse, David’s own seed (Rom. 1:3,4; 15:12). David’s greater son is Messiah, the Christ. This means that He is the last and final representative of Israel, the King, and He is anointed by the Holy Spirit as the one who brings His righteousness and salvation.

This distinction between Jesus, as an individual in history, and Christ as a representative figure is illustrated in Romans 8:11.

If the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you.

Paul begins his argument by stressing that if Jesus (singular and alone) was raised from the dead by the power of the Spirit, and if that same Spirit dwells in us, then He who raised Christ, our head, will also raise us. Paul uses the simple word Jesus to stress His action alone, but when Paul is stressing the parallel between our resurrection and Christ’s, he uses the corporate name Christ.

The idea of incorporation and unity ‘in Christ’ is seen in Galatians 3:26ff.

 [F]or in Christ Jesus you are all sons of God, through faith.  (27) For as many of you as were baptized into Christ have put on Christ. (28) There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.

Paul also uses the term in Christ Jesus. He places the stress upon Christ by reversing the universal order of Jesus Christ in order to emphasize the corporate/union nature of our salvation.

The term Christ also underscores that He is both God and God’s Son. The Messiah set forth in Old Testament in Psalm 2:7, 89:20, and 110, was both God and God’s Son.

The word Messiah or Christ also means anointed and is particularly related to the Holy Spirit. As we noted, David, the king and representative, was anointed by the Spirit (1 Sam. 16), and now Jesus has come, the true Messianic King, the root and seed of Jesse and David, the anointed one, the representative who acts for His people. All those in Him are anointed with His Spirit.

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6. The Hidden Nature of the New Creation

Paul divides the history of the world into two ages, with Christ’s death and resurrection bringing in the new creation (2 Cor. 5:17, Gal. 6:15). Thus far, the fullness of the new creation has not yet come and both the old and new creation co-exist until Christ returns. We diagram the coming of the new creation and the ongoing nature of the old creation as follows:

Old Creation New CreationCh

rist’s

Resu

rrec

tion

This co-existence is often called the “already and not yet” of Pauline theology.24 Paul expresses the tension between the already of the Kingdom and waiting for its fullness in Colossians 1:13 saying God ….has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,” Later in Colossians 3:1-4, Paul notes that their lives are currently hidden in Christ, and will only be fully revealed at His coming.

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. (2) Set your minds on things that are above, not on things that are on earth. (3) For you have died, and your life is hidden with Christ in God. (4) When Christ who is your life appears, then you also will appear with him in glory (Col. 3:1-4).

A resolution of the tension is found in the fact that the Kingdom is already here but is presently hidden in Christ. Since it is in Him, it will be revealed only when Christ is revealed. Christ has already received His glorified resurrection body, and as a Son, He has received the Spirit as part of His inheritance. In Him, the church already shares in these blessings, while we still labor with our old creation bodies in the old material creation. The hidden nature of the new creation in Christ is a more biblical description of the co-existence of both creations than the more abstract “already and not yet,” which fails to link the already of the new creation to Christ Himself.

The coexistence of the creations means that many of the old creation structures, such as the current physical body, physical death, and the implications of being male and female, continue until Christ returns. We will address this in Lesson Three.

24 Vos, Geerhardus. Pauline Eschatology. Phillipsburg: P&R Publishing, 1979. Print. 38. and Ladd. The Theology of the New Testament. Grand Rapids: Wm. B. Eerdman Publishing Company, 1974. Print. 409-411.

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7. Implications

The following two examples 25 illustrate the implications of Paul’s two-Adams theology.

7.1. Theological Implications

The two-Adams structure means that God’s principal way of dealing with humanity is through mankind’s two representatives.

Adam, as the first head, subjected himself and all his posterity to sin and death in the fall. In contrast, it is only through Christ, the second man and the last Adam, and His obedience, death, and resurrection, that justification, righteousness, and redemption occur. Paul teaches that we must consider every aspect of salvation and life through these corporate and representative categories. The question is not, “What can we do to merit our salvation?” Rather the issue is, “Who is our representative and what did He accomplish?” That concern is paramount.

The union between Adam and the old creation and Christ and the new creation means that our salvation is not only from our own sin, but also from Adam’s sin and from his corrupted realm or sphere. In Christ, we are transferred from Satan’s realm or sphere and brought into a new one. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,(14) in whom we have redemption, the forgiveness of sins (Col. 1:13,14).

In the same way, to be saved is to be in Christ and to be joined to His resurrection. In 2 Corinthians 5:17, Paul states very clearly that if we are in Christ, we are in the new creation.

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.

While this ESV translation does make a link between being in Christ and the new creation, the translation is regrettable because it implies that if we are saved we are all individual new creations, we are a new creation. The actual reading is

ωστε ει τις εν χριστω καινη κτισις

“If one in Christ, new creation”

Paul teaches that all in Christ are in His new creation. We are not one of many new creations. Christ, through His death, burial, and resurrection, brought in the new creation, and in Him all are in this new creation. To be in Christ is to be in the new creation. Paul makes the same point in Galatians 6:15, For neither circumcision counts for anything, nor uncircumcision, but a new creation. Circumcision and uncircumcision are irrelevant; what is relevant is whether one is in Christ and so in the new creation.

The two-Adam structure also stresses the eschatological nature of our salvation. In redemption, one is saved from the old creation (Adam), and brought into the new creation

25 These are not comprehensive, since the whole of this work develops Paul’s two-Adams theology.

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(Christ). In Christ, the new creation has already come. Those redeemed in Him are already in the new creation.

7.2. Exegetical Implications

The exegetical implications of the two creations structure are profound.

The two-Adams typology offers us a framework for interpreting the old creation as it is fulfilled in the new creation (Rom. 5; 1 Cor. 15).

The two-Adams structure also guides our interpretation of individual New Covenant texts. We illustrate this through Paul’s use of the phrases old man and the new man in Colossians 3:9 and Ephesians 4:22-24, and from Paul’s argument in Philippians 2:6-11.

Paul tells us to put off the old man, and to put on the new man. The Greek of Colossians 3:9 says, we put off the old man, and we must put on τον παλαιον ανθρωπον the new man. Paul does the same in Ephesians.

Many versions translate this as putting off the old self and putting on the new self (ESV, NIV). This suggests that you have an old self (pre-conversion self) and a new self (post-conversion self) and we are to put off that old self, limiting salvation to personal and individual salvation. It is better to interpret the old man as Adam and the new man as Christ. This interpretation stresses the corporate nature of our spiritual putting off and putting on. We are to put off Adam and his ways of sin and death, and we are to put on the new man, Christ, in truth, righteousness, holiness, and eschatology. In this interpretation, one is either in Adam or in Christ. Man is either living as Adam did or living as Christ does.

The two-Adams structure then guides our understanding of Philippians 2:6-11.

[W]ho, though he was in the form of God, did not count equality with God a thing to be grasped, (7) but made himself nothing, taking the form of a servant, being born in the likeness of men. (8) And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (9) Therefore God has highly exalted him and bestowed on him the name that is above every name,(10) so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, (11) and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Many read these verses as referring to Christ alone, but it is probable that Paul is implying the contrast between Adam and Christ. Paul argues that Christ was in the form of God. The word form is closely related to image. Adam was made in the image of God. As such, Paul implies that since Adam was in the image/form of God, therefore Christ also came in the form of God. In the original fall, Adam stretched out his hand and tried to grasp equality with God by taking the fruit from the tree. In contrast, Christ, the second Adam, humbled himself before God. Although He was God, He took the position of a slave, allowing God to exalt Him in due course. According to this interpretation, Paul is making an implicit contrast between the representative actions of the first Adam and the actions of the second.26

26 See Wright, The Climax of the Covenant (56-97), and also The Resurrection of the Son of God (225,228) where he stresses the rule of Christ over Caesar, rather than the two-Adams contrast.

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8. Alternative Approaches to Pauline Structures

In this section, we will consider the major approaches or paradigms in Pauline Theology. Although these are broad generalizations, they can still assist us to understand, by contrast, the approach developed in this work and they will help us to recognize the different ways that Paul has been approached in the many commentaries on his letters. Most commentaries will fall into one or another of the following hermeneutical structures, and if students can recognize the approach of the commentator, they will be more able to understand the strengths and weaknesses of his comments.

8.1. The Historical Theological Approach

The analysis in this book follows the historic-redemptive tradition, which sees a progressive realization of the Kingdom of God in biblical history, the Old Covenant being a type, with the New Covenant being the antitype, the climax of God’s revelation to men. Leading commentators in this general approach include Vos, Ridderbos, Gaffin, Moo, and Carson.

8.2. An Ahistorical Systematic Reading of Paul

It is common to interpret Paul through an ahistorical systematic theological grid. The process of systemizing the text in order to meet certain specific and often historical doctrinal issues then becomes the controlling factor in interpreting the text. Systematics is a valid theological exercise in its own sphere, but it becomes problematic when those systematic categories are forced over the biblical text, controlling how the text is read. In these cases, a systematic structure overrides the biblical author’s own structure and so distorts his message. Unfortunately, this type of systematic interpretation is common in Reformed circles. In critiquing this practice, the author of this book is not against systematics; rather, it is my wish that systematic theology be used in the proper way, in its own sphere, but not extended into the discipline of biblical theology thus distorting the author’s message. I have illustrated a number of ways that this commonly happens below.

One of the central concerns of Reformed systematics is God’s single sovereign purpose expressed in the whole of Scripture. In this method, the unity of the Scriptures is stressed, dividing the Scriptures into two main covenants: the Covenant of Works and the Covenant of Grace.27 The Covenant of Grace is further divided into the Covenant of Grace in the Old Covenant and the Covenant of Grace in the New Covenant. In this structure, the main emphasis is on the break between the Covenant of Works and the Covenant of Grace. A consequence of this approach is the unity of the Old and New Covenants because one covenant of grace is stressed.28 Due to this, the radical and climactic change that Christ’s coming brought in salvation history, the climactic eschatological nature of the Kingdom, and the arrival of the new creation is often obscured. This failure leads to a number of common hermeneutic errors. It leads to a misunderstanding and misinterpretation of the Law. More importantly it affects the very way we read and understand the atonement and the ordo salutis. A further common error occurs when we place the Reformed doctrine of justification

27 The two principal covenants were the Covenant of Works with Adam, and from Genesis 3:15 onward, the Covenant of Grace. 28 The difference between the Covenant of Grace in the Old and New Covenants are noted but commonly not stressed.

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by faith at the heart of our interpretation, rather than seeing that Paul teaches union with Christ is the center of a believer’s faith, and that justification is a fruit of union, not the cause.

Many stress the absolute and unchanging nature of the Law claiming that the moral Law is God’s eternal unchanging will for His people under the single Covenant of Grace. Because it is universal, its moral aspects apply equally in all periods and for all men, both Jew and Gentile. In contrast, the historical redemptive approach argues that the Law, given by Moses to Israel under the Old Covenant, is a type pointing forward to the full realization of that Law in Christ’s Kingdom. 29 As a result there is a radical difference between being a Gentile, one without Law, and being a Jew, one under the Law, and the position of a Christian, one in Christ’s Kingdom and so under His Law. The Gentiles, although having the Law written upon their hearts, were not under the Law (Rom. 2:14,15). Even though there were similar obligations on both people groups, the Jew under the Law was in a fundamentally different position from the Gentile, a distinction that structures the whole of Romans 1-3 and is a major theme that Paul returns to later in Romans 5 and 7. Since Paul is a missionary to the Gentiles and the role and function of the Law is so important to salvation, Paul addresses the issue throughout his writings. A failure to see that Jew and Gentile, although both under sin, are in different positions with regard to being under the Law, will distort Paul’s arguments.

A fruit of arguing that a single universal law applies in all periods without distinction is the need to divide the Law into three parts:30 the moral universal revelation of God for all ages (unchanging), joined with the ceremonial and civil aspects which being specifically limited to Israel are said to have ended in the coming of Christ, and therefore do not apply to the church.31 We shall argue that Paul does not divide the Law into three, because the whole Law, moral, civil, and ceremonial, was linked to Moses and given to Israel and was a type pointing to Christ. In union with Christ, Christ has redeemed us from the Law’s curse and moved us from being under the Law of Moses, one administration or jurisdiction, into His own Kingdom and so under His rule or authority (Gal. 4:4-6; 1 Cor. 9:20,21). In this interpretation, the Law, Moses, and Israel were types, pointing to the coming of the greater Kingdom in Christ. In His Kingdom, every aspect of the Law comes to its fulfillment in the greater demand to love one another. The Law of Moses still has a vital part to play in assisting us to understand the nature of love, but we are no longer under Moses, a place of death; rather, we are under Christ’s merciful Kingdom of love.

The nature of God’s Law is related to the atonement. In the threefold division of the Law, it is common to say that Christ’s death fulfilled and thus removed the ceremonial and civil aspects of the Law, but since the moral law remains in force, Jesus’ death only removed the curse of the moral law. Therefore in the New Testament, the Ten Commandments continue to bind, but do not condemn. In the historical redemptive approach, Christ, through the atonement, justifies, ransoms, and delivers the Jew from being under the Law, translating him to a new position as God’s son. In ransom, one dies to the Law of Moses and is raised to marry another, Christ (Rom. 7:1-6: Gal. 4:4,5).

At the center of the atonement in Reformed theology is justification or the imputation of Christ’s righteousness. This is the provision of an alien righteousness from outside of the

29 Jesus preached, not in the shadow of the Law of Moses, but in the full reality that the Kingdom had come and so men should repent. The book of Hebrews uses this same greater-than argument (Heb. 2:2-4). If the Law given through angels lead to death, how much more should we listen to the Son. 30 The threefold distinction precedes the Reformers. 31 As we will see, it is questionable if Paul divides the Law into three parts.

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believer, by faith alone, an idea that sat at the heart of the debate between the Reformed and Roman Catholic theologians. In the context of this debate, the Reformers were correct to focus on justification but a problem occurred when later generations read a justifiable application of Paul’s position back into the text as an overarching and controlling hermeneutic. In some circles, the application from the Reformation is now the grid through which the text is interpreted. In contrast, Paul’s focus is union with Christ in His death and resurrection. In union we are joined to all aspects of Christ’s dying to the old creation and rising again to the new. In union, each aspect of the cross occurs at once. In this paradigm, justification is a vital element within a greater framework of union with Christ’s death and resurrection. In union, the believer is justified, ransomed, reconciled and propitiated. In union, we also simultaneously receive sonship, resurrection life, indwelling by the Spirit, and we are new men.

Similarly, the strong emphasis on the sovereignty of God has often led to God’s decree being the center of the ordo salutis. In contrast, in Paul’s theology, union with Christ is at the center of all of God’s work, including salvation.32 God’s decree is important but is not the most fundamental aspect of salvation. The importance of the sovereign decree is that it unites us to Christ and His work (Eph. 1:4,5).

Each of these aspects will be addressed in more detail as we go through the lessons.

8.3. A Dispensational Understanding of Paul

The dispensational understanding of Paul emphasizes the radical breaks between the specific periods of God’s revelation and His testing of men.33 At a superficial level, the historical redemptive model paradigm with its crucial break between the old and new creation, the type and the antitype, might look like the dispensational model, but it has a number of vital distinctions.

First, in the view in lesson one, Paul’s theology is built around two Adams and two creations. In Paul, the only two persons and periods that matter are Adam and Christ. The period of Abraham, Israel, and the Law is to be seen a part of the old creation in Adam. In Christ, the period of Israel is ended, as is the distinction between Jew and Gentile (Eph. 2:14-19). In contrast dispensational teaching stresses that each of the periods is completely distinct, and in each period God has a different test for men.

32 It is accepted that many of the criticisms of applying systematic theology to Pauline theology are unfair, because the two are different approaches, each with its own emphasis. Further, the Reformers were writing in a very different context for very different reasons due to their debate with Rome. The critique needs to be made though, because in many circles there is a tendency to simply use a non-historical systematic grid as a controlling hermeneutic.33 Scofield defines traditional dispensations as “... a period of time during which man is tested in respect to obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in the Scriptures.” The New Scofield Reference Bible adds that dispensations are not separate ways of salvation but there is only one way, “By God’s grace, through the work of Christ, upon the cross” (3). More recent dispensational thinking has downplayed the radical separation of the periods and has stressed a single way of salvation in Christ. Progressive dispensationalists, Blaising and Bock, have denied the prophetic distinction between the church and Israel, asserting that the Old Testament prophecies concerning Israel apply to both Jews and the church. They stress that God has one people and that the Old Testament prophecies find their initial fulfillment now and will probably find a greater fulfillment in the millennial kingdom and then in the full coming of the Kingdom in Christ’s return.

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Second, the old creation covenants are related to the New Covenant through typology. Typology creates continuity from the Old (and the various other covenants within the Old Covenant) and the New Covenant. Adam and the Old Covenant point forward to and explain the New Covenant. This preserves the continuity of the Scriptures in a way the dispensational model does not.

The dispensational division into radically different dispensations leads to an incorrect Old Covenant /New Covenant, Law/grace contrast that can easily develop into antinomianism and a complete disregard for the Law in the history of redemption. The typology of a historical redemptive system maintains a proper balance between them.34

8.4. The New Perspective on Paul

A third important paradigm developed over the last thirty years is the New Perspective. It is, in fact, many new perspectives, making it is difficult to summarize. The New Perspective also raises issues over a broad spectrum of theology, including biblical theology, systematic theology, hermeneutics, and historical theology. The leading proponents are E.P. Sanders, James Dunn, and N.T. Wright.

The New Perspective attacks the Reformed position by arguing that in reading Paul, the Reformers incorrectly read back into the New Testament Luther’s own personal struggle with guilt and the struggle between justification by faith or by works going on during the Reformation. The Jews had become the Catholic church, all seeking to be justified by works. Thus Paul reflects the Reformed position, stressing justification by faith. They also criticize the Reformed position’s single focus on justification and imputed righteousness.

The New Perspective offers an alternate understanding of Paul and Jewish religion. Sanders and others argue that the Jews and Paul both believed that Israel was saved by grace, and the Law was given to keep them within the covenant. They then argue that since the Gentiles are also saved by grace, the issue becomes the function of the Law. How does the Law that separates Jew from Gentile still affect them? Since Paul and the Jews believe the same thing, the focus of the Law now shifts from the need for salvation in Christ to the effect Christ’s coming has on the Law and the relationship between Jew and Gentiles. To James Dunn, the Law is a boundary marker, separating Jew from Gentile (lxix). In this scheme, Israel is seen in a far more positive light and the key issue now becomes the Jewish and Gentile relationship: How can the Gentiles join the Jewish faith?

The New Perspective raises some important issues, particularly the historical question of how we are to understand first century Judaism and Jewish beliefs and to what extent we read Paul through the lens of the debates of the 16 th century between Reformed and Catholic positions. It focuses on the corporate aspects of Israel’s hope, that salvation must be understood not merely at a personal level but in the wider context of the redemption of Israel and the bringing in of the Gentiles. It has also lead to many rediscovering some important Jewish themes of the Exodus, the new exodus, and the Passover.

34 At a superficial level, the criticism of the dispensational position, with its stress on disunity, is the opposite of the Reformed position with its stress on unity. The historical redemptive model, a progressive revelation focusing in Christ, offers a third view.

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However, Luther, Calvin, and the early Reformers have not been read fairly. In the context of the debates in which they were involved, they did apply the Scriptures well. It is subsequent generations who have sought to build on these debates without considering the context.

A more fundamental hermeneutical critique regards the assertions that all first century Jews understood that they were saved by grace, not by the works of the Law. In fact, there were many streams of Judaism, and the subject is far more complex than Sanders asserts.

The New Perspective’s stress on salvation coming from Israel has also been overplayed. Salvation did come from Israel, but Israel is still part of the old creation and under sin, judgment, and death, while looking for the final salvation in Christ. Further, while the renewed stress on the Exodus (and the Passover) is helpful, it is a lesser paradigm in Paul’s writings. To reinterpret all of Paul’s letters through the lens of Israel’s experience is too narrow. Paul’s greater paradigm includes the old and new creation, Adam and Christ, not Israel (Rom. 5:12-19; 1 Cor. 15:21,22). Israel points back to the original fall, and is a type pointing forward to the new creation. Finally, the fact that Christ brings salvation means that salvation is the key to the issue of the Jewish-Gentile relationship, rather than the Jewish-Gentile relationship’s controlling our understanding of Christ and His work.

Lesson Two Questions

1. How many creations are there? 2. What is the relationship between Adam/Christ and their creations?3. From Romans 5:12 describe the character of the old creation.4. From Romans 5:14-19 describe how Adam is related to Christ. 5. Explain the old man/new man contrast in Colossians 3:9,10 and Ephesians 4:22-24.6. Explain Philippians 2:6ff in the light of the two-Adam structure. 7. Explain Christ’s relationship to the new creation. 8. What do we mean by the idea we are united to every area of Christ’s work?9. What do we mean by the hidden nature of the new creation? When will it be revealed?10. What role does faith play in union with Christ?

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Lesson Three: Christ and the Old Creation

This lesson considers the creation or the old world. The Old Testament teaches that creation is solely God’s work. Paul develops this by showing that both the old creation and the new creation were created through Christ. In the New Covenant, Christ is revealed as the center of all of God’s work.

Adam had a unique position within the old creation. He was God’s son, made in the image of God, to rule over the old creation. Adam was a type pointing forward to Christ, the true son, the greater image, the one who rules as the God-man, and the ruler and firstborn over the new creation. Because of this, the key Christological terms son, image, and firstborn should be interpreted with reference to Adam and his role after the initial creation as well as how they relate to Christ.

1. The Old Creation

The old creation was made solely through God’s mighty and powerful work. In Romans 1, Paul tells us that the creation is by God and for Him. It both reflects and displays His power, majesty, and glory (Rom. 1:19-20; Col.1:15–17; 1 Cor. 8:5-6).

For what can be known about God is plain to them, because God has shown it to them. (20) For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse (Rom. 1:19,20).

1.1. Idols

Since God is the only creator, there are no other gods. All the other so called gods are merely man-made idols. In 1 Corinthians 8:4 Paul says:

Therefore, as to the eating of food offered to idols, we know that "an idol has no real existence," and that "there is no God but one.”

Paul goes on to explain that these idols represent demons, created by God. In 1 Corinthians 10:19-20, Paul says:

What do I imply then? That food offered to idols is anything, or that an idol is anything? (20) No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.

Paul stresses the reality of demons in the creation in Ephesians 2:2, in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience. Paul also speaks of spiritual powers in Ephesians 6: 11-20, 2 Corinthians 4:3,4, and 2 Corinthians 12:7.

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1.2. Christ as Creator

Christ is the agent of creation. Paul believes in one God, the creator and Father, but he also stresses that that creation is through and for Christ. Christ’s role in creation shows that He is the creator God of the Old Testament and therefore equally divine (Col. 1:15; 1 Cor. 8:6).

Paul shows Christ’s role in creation in 1 Corinthians 8:6:

[Y]et for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.

Christ is also the image of God, and as creator and image He has the authority of firstborn over creation. He is the image of the invisible God, the firstborn over all creation (Col. 1:15).   

Christ’s role in creation redefines the concept of Old Testament monotheism. In the Old Testament, God told Israel that He was one. In Deuteronomy 6:4,5 (the Shema) He states, Hear, O Israel: The LORD our God, the LORD is one.35 With this assertion, God excludes both polytheism, (a belief in many gods) and pantheism (a belief that God is found in the creation).

In 1 Corinthians 8:4,5, Paul reaffirms monotheism and redefines it in the light of Christ’s coming.36 Paul states that there is one God, the Father by whom all things are made. He then adds to this definition by stating that there is also one Lord, through whom all things are created. In the New Covenant, the creator God is revealed to be both Father and Son.

Each takes a different role in creation. All things are of the Father. He is the root and source of all things, while all things flow through Christ. Christ mediates the Father’s work in creation. In Ephesians, we learn that the Father elects, plans, ordains, and works in and through the Son (Eph. 1:4,5ff).37

Christ’s role as the creator is affirmed in Colossians 1:15-17.

35 The same point is made in Isaiah 40. 36 Wright, The Climax of the Covenant 120-136 37 Although Paul does not refer to Him here, the Spirit is also at work in the creation.

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Christ is:

[T]he image of the invisible God, the firstborn of all creation. (16) For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities- all things were created through him and for him. And he is before all things, and in him all things hold together. (17) And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence (Col. 1:15-17).

In Colossians, Paul teaches that all creation was made through Christ. The phrases in heaven and on earth and visible and invisible are two sets of opposites that include everything in-between (a merism). He made everything in the heavens, the earth, and in the spiritual realm, including all spiritual thrones, dominions, rulers, and authorities.

In Colossians 1:15-18, Christ is called both the image of God and the firstborn over the creation. Paul makes it clear that Christ is the firstborn over both the original creation (v.15), and through the resurrection, He becomes the firstborn over the church, the new creation (v.18).

And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent (Col. 1:18).

He was firstborn over the old creation by His work of creation, and in a similar manner He is firstborn over the new creation, or re-creation, by His resurrection. In the re-creation, He was the first chronologically to experience the new creation and the firstborn and head of the church.

Firstborn is not principally chronological; it refers to rule and authority. In Colossians 1:16, the word for links firstborn with Christ’s creation, rule, and dominion. Christ is the firstborn as creator, ruler, and sustainer of the old creation. In the initial creation, He rules as the eternal Son of God, the second person of the Trinity. In the second creation, He rules as the preeminent human-divine Messiah, the true and fuller image of God, the last Adam, the great Mediator who fulfills God’s will for mankind, the God-man. In His new role as mediatorial and Messianic head, all those who follow Him are subject to Him and will be conformed to His image (Rom. 8:29).

1. Old Creationby Creation

Christ Firstborn

Over

2. New Creationby Resurrection and

New Creation

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2. Christ as Son

In the old creation, Adam was the original head, son, and image of God, who through his position in creation had the role of firstborn. Paul never calls Adam son or firstborn, but the ruler and representative over the first creation.

Since Adam is the type, the three terms also apply to Christ, the antitype. He is the greater head, the true Son, the fuller image of God, and the firstborn over all things.

Son

Son

Image

Image Firstborn

Firstborn

AdamType

ChristAntitype

Old Creation New Creation

The three concepts in the diagram above are interrelated and interdependent. They are a clutch of concepts38 that draw upon each other. In some cases, Paul will refer to Christ as the Son; in others, he stresses that Christ is the image of God; and in others, Christ is called the firstborn.

Adam was the initial Son of God who pointed to Christ, the second, greater, and last Son of God, and the one whom God established to rule creation for Him.

While Paul only implies that Adam is God’s son, Luke overtly makes the connection. In Luke 3:22,38, the genealogy of Jesus, Luke begins his chronology of Christ with the account of Jesus baptism. [A]nd the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased” (Luke 3:22). He ends the genealogy by calling Adam the son of God: in verse 38 he writes, …the son of Enos, the son of Seth, the son of Adam, the son of God. Luke traces a direct line from Adam to Christ and calls both the first Adam and the last Adam the sons of God.

Paul refers to Jesus Christ as the Son, or Son of God, throughout his epistles.39 The term Son of God is used in two ways. The Son can refer to the pre-existent eternal Son, but it can also signify the Son as the God-man, the Mediator of the New Covenant, the second Adam. Both titles are connected. In Romans 1:3,4, Paul writes that God sent His Son to be born in the flesh, and that same Son was declared to be His Son by the resurrection.

[C]oncerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead.

38 See Lesson One for an explanation of the phrase clutch of concepts.39 Romans 1:3,9; 5:10; 8:3,29,32; 9:9; 1 Corinthians. 1:9; 4:17; 15:28; 2 Corinthians 1:19; Galatians 1:16; 2:20; 4:4, 6, 30; Ephesians 4:13; Philippians 2:22; Colossians 1:13; 1 Thessalonians 1:10

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The pre-existence of the Son is also taught in 2 Corinthians 8:9 and Philippians 2:6,7.

For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich (2 Cor. 8:9).

[W]ho, though he was in the form of God, did not count equality with God a thing to be grasped, (7) but made himself nothing, taking the form of a servant, being born in the likeness of men (Phil. 2:6,7).

The idea of Jesus as the Son emphasizes that He is distinct from the Father. There is one God, who is both Father and Son.

As the pre-existent Son, Jesus is honored in creation. In Colossians, the firstborn (Son) refers to His temporal priority and even more directly to His pre-eminence, rank, and glory. The Son is before all and therefore greater than all creation. In Philippians, Paul presents Jesus as being equal with God. He is the Son who did not count equality with God a thing to be grasped.

Paul also stresses that Christ is the mediatory Son by His resurrection from the dead through the power of the Holy Spirit, when he writes,

[C]oncerning his Son, who was descended from David according to the flesh (4) and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection form the dead, Jesus Christ our Lord (Rom. 1:3,4).

As Mediator-Son, Jesus assumes a far more exalted position than the created Adam’s. His mediatory work is based upon His pre-existent Sonship. Further, while Adam lost the rights to sonship in the fall, the mediatory Son though His obedience restores man to sonship. Christ as the God-man takes sonship to a higher level than Adam ever could have.40

3. Christ as Image of God and Firstborn

Adam is called the image of God (Gen. 1:26-27). As such, Adam is to rule and to have dominion over the creation as God’s representative of His glory. Paul develops the idea of Adam as image, ruler, and glory of God in 1 Corinthians 11:7 where he states, For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man.

Christ the Son is the greater image of God, so He points even more clearly to God the Father. The idea of Christ as the image of God is complex; Paul develops it in three keys ways: 1) Christ reflects the Father, 2) Christ reflects Adam, and 3) Christ is the model for Adam himself. As God’s Son and as God Himself, He is the full and perfect revelation, and the perfect reflection of the Father, revealing the Father to the creation.

40 The doctrine of adoption is based upon Adam’s lost sonship and Christ’s role as the true Son, who brings many sons to glory.

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3.1. The Pre-Existent Son as the Reflection of God’s Image

There are various elements in this revelation. Christ as the eternal Son was God’s image before creation, before His incarnation. In Colossians 1:15, Paul says, Christ is the image of the invisible God, the firstborn over creation. (See also Phil. 2:5.)

3.2. Adam Pointing to Christ

Initially, Adam was the image of God (Gen. 1:26). Adam pointed to Christ who is the second, the last, and the greater image. Adam was always the lesser image pointing to Christ, the greater. Since Adam was made in the image of God, when Christ became man, He did not cease being the image of God. In 2 Corinthians 4:4, Paul speaks of Christ, both God and man, as being in the image of God: the gospel of the glory of Christ, who is the image of God.

Christ is the greater image in a number of ways. Adam was made in the image of God but during the testing in the garden, Adam fell. Although Adam still retained the image of God after the fall (Gen. 1:26; 5:3; 9:6), the image was marred. In contrast, Christ was the fully tested Son, the one who did not fall, the one who is unmarred and without sin. His life is a full reflection of the Father. Christ in His resurrection is also the greater image of God. In salvation, Christ restores the image of God in His church and in the resurrection. Christ’s human body was raised by the power of the Spirit into the new creation with a new spiritually filled, glorious body (1 Cor. 15:42ff). In the resurrection, the image of God in man is heightened.

Christ is the greater image. In and though His person and work, Christ won the right to be the true, final paradigm, the true image and so firstborn amongst those whom God is changing into His likeness (Rom. 8:29).

3.3. Adam’s Image Based on Christ’s Pre-existent Image

Since the Son is pre-existent, He precedes Adam. Adam, as the image of God, is in fact drawn from Christ’s pre-existing image. In creation, Adam comes first on earth, but since Jesus was the pre-existent Son, then Christ, as image, precedes and is the foundation for Adam, as image. Adam, as the image of God, points back to the pre-existent Christ and forward to the coming of the God-man, the Messiah.

3.4. Christ as Firstborn

The term firstborn is most closely linked to Israel’s role in restoring God’s rule over the nations in the Old Testament. Since firstborn is related to sonship (e.g. He is the firstborn Son) and the Son is related to image, this concept is considered here.

In Exodus 4:22, Israel is called God’s firstborn son, the one who was to rule the nations for Him. In Psalm 89:26-28, David was called Israel’s firstborn king, God’s Son, the one from whom the Messiah would come. The concept of firstborn emphasizes power and rule. The issue of chronology is secondary. Israel was not the first nation in time, neither was David Israel’s first king, but through God, Israel was the first among the nations, and David was God’s great king. Through Israel and David, Adam’s rule, corrupted in his fall, would be restored through the coming of the firstborn.

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The idea of Christ as firstborn stresses His pre-eminence in creation and redemption. In Colossians, He is called the firstborn over creation and firstborn over the dead. The former stresses His rule over the original creation; the latter stresses His rule and authority over the new creation, a position He enjoys already through the resurrection.

Christ is also the firstborn Son, and those who are in Christ are being conformed into His image. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers (Rom. 8:29).

As the one who re-creates and restores the image of God in man to Adam’s descendants, Christ is termed the firstborn of the new creation, replacing Adam in His role as firstborn of the old creation.

4. Living in Two Creations

Adam and Eve were created in God’s image; they were to exercise dominion over the animals and multiply and fill the earth. After the fall, man’s position and duty to rule continued, but it was corrupted. Men ruled the creation for themselves rather than for God. In Christ, the second man and last Adam, man’s rule and dominion is restored. In Christ, man now rules for God. Man’s rule and Christ’s restoration of man are developed in Psalm 8 and Hebrews 2.

Paul teaches that the original creation of Adam and Eve laid down the fundamental structures of relationships which influence how the old creation was to function. But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God (1 Cor.11:3).

These structures continue even into the new creation. In 1 Timothy 2:8-15, (and 1 Corinthians 11:4), Paul speaks to the church in the new creation and argues that men’s and women’s original roles are normative for the whole of the old creation, and therefore they continue to control how men and women are to function in the church. Paul writes:

Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (13)For Adam was formed first, then Eve; (14) and Adam was not deceived, but the woman was deceived and became a transgressor. (15) Yet she will be saved through childbearing- if they continue in faith and love and holiness, with self-control (I Tim. 2: 12-15).

In the old creation, Adam was created first, which indicates his headship. In the original fall, Eve was deceived, but Adam was not. These two facts mean that Adam/men continue to exercise rule and headship over women, even in the new creation. As long as the old creation remains even in part, Paul teaches that these structures remain. Since the new creation has not been fully manifest, we are still in the in-between period, a period in which the old creation and the new creation overlap. In this period, the link between Adam the old creation continues, even within those who are already part of the new creation.

Paul develops the idea of Adam as representative head for all those descended from him in the old creation. As the first man, the image, he is the representative for all (Rom. 5:12-14, 15-19). This aspect does change with the coming of Christ and the new creation. Thus certain aspects of the old creation continue, even in the new creation.

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Lesson Three Questions

1. Is Israel part of the old creation or part of the new creation? 2. In which passage does Paul deny pantheism? 3. What is monotheism and where is it taught in the Old Testament? 4. What is Christological Monotheism? Where is it found? 5. From Colossians1 and 1 Corinthian 8 what role does Christ play in Creation?6. What do Paul and Luke agree on regarding Adam and sonship? 7. Describe the two ways that Christ’s physical body has been manifest upon the earth. 8. From 1 Corinthians 15:44ff, describe the nature of Adam’s old creation body. 9. What are the roles of men and women in the new creation? 10. Do old creation structures continue in the new creation in 1 Corinthians 11:4?

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Lesson Four: The Entrance of Sin and Death into Creation

This lesson considers the entrance of sin and death into the old creation of which Adam was the head and representative. Adam’s initial relationship with God was one of peace, righteousness, and life. When Adam rebelled, sin corrupted him and entered into the old creation. Both sin and death now reign on the earth. In 1 Corinthians 15:21,22 Paul states, For as by man came death, by a man has come also the resurrection of the dead. (22) For as in Adam all die, so also in Christ shall all be made alive. In Romans 5:12-19, Paul shows the entrance of sin and death through Adam’s initial act.

We will begin by considering Adam’s initial sin and then consider the representative

nature of Adam’s sin and its consequences, both federally and personally, for the whole of the old creation.

1. Entry of Sin and Death into the World

In Romans 5:12-21, Adam and Christ stand as the two great representative figures, the two heads over the two creations. The action of each affects all.

In Romans 5:12-14, Paul argues that sin and death entered the creation through Adam’s sin.

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned- (13) for sin indeed was in the world before the law was given, but sin is not counted where there is no law. (14)Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

We can divide verse 12 into four clauses. 12.A. Therefore, just as sin came into the world through one man,

In verse 12, Paul describes how sin and death entered; they came into the world through one man, Adam.41 Before Adam sinned, sin and death were not in the world. Adam’s sin led to sin and death entering, controlling, and reigning in the creation (v. 14). Since the time of Adam’s transgression, sin and death have been universal.

Paul speaks of sin (singular) not sins (plural) coming into the creation. The singular indicates that Paul sees sin as a hostile and active power in the old creation. In Romans 5-8, Paul personifies it. The sin that entered is a powerful force that now rules over man (Lesson Five).

12.B. and death through sin,

Sin is linked to death, for the wages of sin is death (Rom. 6:23). Adam, sin, and death form a clutch of concepts that dominate the old creation.

41 This is a clear reference to Genesis 2:16-17 where God warned Adam not to eat of the fruit of the tree of the knowledge of good and evil because the day that you eat of it, you shall die. Genesis 5 builds upon Genesis 2’s stress that since Adam, all die.

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12. C. and so death spread to all men

In this clause (and the one below), Paul stresses that as a consequence of Adam’s first sin, death spread to all men. God’s judgment reaches every aspect of the old creation.

12. D. because all sinned

12.D. builds on 12.C. The reason for universal death is universal sin. In 12.D., Paul reveals that the “link between sin and death, shown in the case of Adam, has repeated itself in every human being. No one, Paul makes clear, escapes the reign of death because no one escapes the power of sin” (Moo 323).

In what way did all sin and what is the link between this verse and verses 18 and 19 that conclude Paul’s argument? There are three common interpretations of this verse.

The first interpretation has the clause, all sinned, referring to each person’s personal sin. Each died because each one personally sinned. In this view, Adam’s sin only affected himself. The effect of his sin allowed sin to enter, but it denies the representative headship of Adam and also by implication that of Christ. This understating of 12.D. does not fit well with verses 18 and 19.

In the second interpretation, the clause is said to be referring to original sin. This view interprets all sinned by noting that in Adam, sin entered into the human race and is passed to all men because all men inherit Adam’s fallen nature. Because they have Adam’s fallen nature they all personally commit sins. They are sinners by their actions. This reading bridges the gap between Adam as representative head and the individual’s personal sins.

In order to support this reading, Moo notes it is necessary to insert a middle term into the argument, that being all men individually and personally sin. The new construction would read as follows: Adam sinned, sin entered, then all men individually and personally sin (the new middle term), and then the conclusion: all men die (325).

The final interpretation has the corporate/federal-head reading of the verses interpreting the words because all sinned to mean that because Adam was the representative of all men, when Adam sinned, all men sinned in him. All men are deemed sinners in him and all die due to Adam’s action. This is true without any reference to their personal actions. The federal view stresses that Adam was the representative of all men and so when he sinned, earning death, all men sinned in him and so all die. All sinned is understood to mean that men

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sinned in their representative and therefore all men are declared sinners in him and so all die in him.42

The third interpretation is preferred for the following reasons. In Romans 5:12-19 Paul always contrasts the two representatives, Adam and Christ; he does not stress individual personal sin. Also, the Greek sentence construction indicates that verse 12 begins a sentence that is incomplete. Paul returns to the thought only in verses 18 and 19. Those two verses clearly contrast the headship of Adam and Christ. In these verses, the crucial thing that matters is the actions of the representatives. Individuals are not mentioned. Hence, Romans 5:12 should be seen as speaking of legal, federal, Adamic corporate sin that all men incur simply by being in Adam.43

For example: If I ship bananas from Belize to England, a customs inspector is called to judge the quality of the bananas. He can open the box and check to see if they are rotten. If he does this, he is judging the bananas based upon their condition as he finds it. The inspector might also judge the shipment in other ways. Let’s say that the shipment came from an area in which there was a harmful plant disease. The plant disease was so serious that the government had decided that all bananas from this area were to be rejected. In this case the inspector can just look at the box and say that because the bananas came from this area, we reject them. He does not have to look inside the box to check. The only relevant criterion is that the box of bananas is marked on the outside as coming from this area. All the bananas linked to the diseased area must be rejected. In a similar way, Paul teaches that because all men come from Adam, and because Adam was their representative, then all men sinned in him and die in him. In this instance, Paul is not considering their individual condition.44

Due to the link between sin, death, and Adam, we now have a clearer understanding of the role of the Law. In verse 13 Paul wrote, [F]or sin indeed was in the world before the law was given. Sin comes from Adam; it rules in death, in the creation, from Adam, and existed before the Law was given. The Law did not create sin and death, rather the Law was added later to show men’s state in sin. Paul says …the law entered that the offense might abound. (Rom. 5:20). The Law was given later, to show the reality of sin in men, to arouse the sin that had already entered and rules in Adam.

Excursus: Romans 5:13-14

In Romans 5:13,14 Paul continues his argument, writing, For sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. Verses 13 and 14 are an aside from Paul’s main argument in 12-19. He continues that argument in verse 15.

42 Traditional Reformed theology divides sin into the guilt of sin and the pollution of sin. The guilt of sin refers to man’s position before God in a legal sense. Due to sin, man is legally declared guilty. This declaration is a judicial act by God leading to God’s sentence of condemnation with its results. Sin also corrupts man internally; every intention of man’s heart is corrupt (Gen. 6,8). This internal pollution leads to sinful actions. Because of a sinful heart, man commits actual sins. Paul focuses on these personal sins in Romans 1 and 2.43 This does not deny the doctrine of original sin. While Paul clearly teaches original sin in other places, it is not what he is discussing here. 44 Paul points to men’s personal sin and their duty to give an account in the judgment in Romans 1-3. Paul also speaks of sin as a power (Romans 5-8), and so we see that Paul teaches both guilt in Adam and personal guilt. Although Paul shows that the entrance of sin is due to Adam, Paul does not show the relationship between personal guilt and representative guilt or how this is transferred between in the human race.

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In verses 13 and 14 Paul focuses upon the relationship between Adam’s sin and the Law. He writes that sin was in the world before the Law was given (v. 13a), and secondly, sin is not counted where there is no Law (v. 13b). As we have seen, in verse 12 Paul argues that all men sinned in Adam and so all die. This occurred long before Moses gave the Law. In contrast to Jewish thinking that related sin to the Law, Paul shows that sin is related to Adam, not the Law. Sin is not counted or reckoned where there is no Law. In this in-between period, men could not reenter the garden to sin against God’s express command like Adam had, neither could they sin by transgressing the Law of Moses, which had not yet been given. Therefore, the only reason for men’s death in this period was that all were included in Adam’s sin. This is the most natural reading of the text.

There is a difficulty in reconciling this with Romans 4:15 and Romans 1-2. In Romans 4:15 Paul says, For the law brings wrath, but where there is no law there is no transgressions. If the transgressions in v.13b are defined as sins committed against a clear prohibition, a known command of God, is Paul saying that men cannot be guilty without an express breach of the Law? Dunn suggests that Paul’s major concern in Romans 1-2 is to undermine Israel’s false understanding of the blessing of the Law. He stresses that the Law brings the knowledge of sin (3:20), the Law turns sin into transgressions (4:15), and that sin is only accounted in terms of the Law (5:13). He does this:

“[N]ot because he wants to deny the existence of transgressions or guilt apart from the law, but because he wants Israel to recognize that its possession of the law actually increases its need of redemption…..precisely because the law turns sin into transgression, it makes Israel’s sin all the more reprehensible and worthy of condemnation and so Israel’s situation much more perilous than that of the Gentiles. This was the thrust of Romans 2 and will soon become a more explicit theme (5:20; 7:7ff), though here it lies low the surface” (Dunn 292).

In verse 14 Paul introduces the idea that Adam was a type, pointing to Christ as the antitype. The typology is worked out in verses 15-19.

2. The Full Argument in Romans 5:15-19

Paul continues his argument from 5:12-14 in Romans 5:15-19, where he shows the federal, legal, and judicial consequences of the fall, as well as the blessings that Christ brings. Through a series of three contrasts, Paul develops the effect of Adam’s sin and how it is countered by Christ, the second great representative figure. The two Adams function as the great representative figures that control the state of all mankind. On three occasions (v.15, v.16 -17, and v.18 -19) Paul parallels and contrasts the role of Adam and Christ in his explanation of sin. The climax of Paul’s argument is in verses 18 and 19. There the legal and forensic aspects of Adam and Christ are contrasted. In this section, we will only focus on Adam’s sin.45

The First Contrast

…..For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many (Rom. 5:15).

45 The separating of Romans 5:15-19 in order to consider just the effect of Adam’s sin is artificial because the passage is a contrast between the effect of Adam’s sin and Christ’s obedience. We will consider Christ’s work in Lesson Eight.

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v. 15 through one man’s trespass many died

In verse 15, Paul states that through one man’s trespass (a reference to Adam), many died. Paul does not say that one man’s trespass led to all being infected with original sin, and so all then personally sinned, and so all died. He simply says, through one man’s trespass, many died. In all three of the contrasts, Paul stresses only the actions of Adam and Christ. He never stresses any other person’s sin.

What does Paul mean by many? In a corresponding passage in verse 18, he uses the term all and many in parallel. This has led some to say that all and many mean the same thing to Paul. It seems better to interpret many and all in the light of the specific contexts. It is unclear why Paul chose the word many in this context. We will reconsider these terms when we deal with Christ’s obedience.

The Second Contrast

And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. (17) For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ (Rom. 5:16,17).

v.16 one man’s sin brought judgment/condemnation

v.17 because of one man’s trespass death reigned

In verses 16 and 17, Paul stresses that Adam’s single sin, the one sin by the one man, led to judgment and condemnation. Both judgment and condemnation are legal terms implying a judicial sentence by God, due to men’s guilt. The sentence, which is death, is in accord with God’s original promise in the garden. The judicial ruling, that all are condemned, led to the universal sentence of death reigning. Death is the legal result, the sentence which the sin in the garden demanded. The personification of death in the statement that death reigned, stresses the power and universal nature of the judgment flowing from Adam’s one sin.

To summarize, the one sin by one man led to God’s legal judgment condemning all in Adam, causing death to reign over all men.

The Third Contrast

Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. (19) For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous (Rom. 5:18,19).

These verses are the third and final contrast between Adam and Christ. Romans 5:18 and 19 build upon verses 15-17 and complete the incomplete argument from verse 12. They summarize the entire section, and offer a simple but profound contrast between Adam and Christ.

We can rearrange the passage to make it clearer as follows:

v. 18 one trespass led all men condemnation

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v. 19 for one man’s disobedience the many made sinners

In verse 18 we see that, one trespass affects all men, leading to their condemnation. In verse 19, one man’s disobedience leads to many being made sinners. The one trespass is paralleled with the one act of obedience. Paul stresses the representative nature of both Adam and Christ; the one trespass leads to condemnation for all, while the one act of righteousness leads to blessings for many. Paul describes the consequences of Adam’s sin by using the terms condemned and made sinners. Like condemnation, being made sinners refers to being constituted or being determined to be, rather than actual and personally being made a sinner.

Throughout Romans 5, Paul stresses the representative nature of sin. Adam’s sin leads all men to be made legally, constituted, and decreed sinners, and consequently all die or death reigns over all. Paul is not focusing on the individual personal actions of the parties.

In conclusion, sin and death enter and define the old creation through Adam’s sin. All in Adam are condemned. The Law does not initiate condemnation; all are already condemned in Adam. The only way of salvation is through a second representative, that is, the last Adam, Christ. He alone can save. If we are in Him, our righteousness is secure, notwithstanding our personal failure to fulfill the Law and our remaining internal corruption. In justification, the righteousness of Christ is imputed to the ungodly, to the sinner, so that even though men continue to sin personally, they are legally righteous before God.

3. The Nature and Power and of Sin in the Old Creation

Adam’s sin led to the condemnation of all mankind in him. It also led to sin entering and affecting man on a personal and individual level.46 Sin is the deliberate and willful attempt to usurp God, to become like Him. In the original sin, Adam sought to be independent from God, to be as God, or to be equal with Him.47 This desire now runs through the entire human race. Sin is more than an occasional breaking of a commandment; it is an attitude of heart, the desire to rule as God in the place of God, the desire to replace God’s will with one’s own will. Adam consciously and deliberately chose to defy God, to be at enmity with Him, and this principle is now found in all those who are in Adam, those who are in the flesh. For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot (Rom. 8:7).

Sin is not merely a series of individual actions that break God’s Law. In Romans 5 and following, Paul speaks of sin, singular, rather than sins, plural. Sin is an active force or power in man. Paul personifies sin:48 he speaks of sin reigning (Rom. 5:20; 6:13,14), sin is obeyed (Rom. 6:16,17), it pays wages (6:23), it seizes opportunity (Rom. 7:8,11), and it

46 The issue of the relationship between federal guilt, internal corruption, and the transfer of internal corruption is complex. There is some link between the entrance of sin in Adam and the effect of sin in the human race which is the relationship between federal guilt and legal corruption. Men are subject to both, but Paul never explains, prioritizes, or reconciles the relationships, nor does he talk about how this internal corruption is transferred from one generation to another. Sin entered through Adam and all those in him have, since the fall, a sinful nature, but nowhere does Paul speak to the means by which this is transferred.

47 In Philippians 2:6 there is an implied contrast with Adam. Christ, unlike Adam, did not try to grasp or steal equality with God even though He was in the form of God. When we apply this verse to Adam, it shows that Adam deliberately acted so to be God’s equal, to be like God.

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deceives and kills (Rom. 7:11,13). “It is a power that holds sway over the world outside of Christ” (Moo 319). Sin means that man always falls short of the glory of God in every respect (Rom. 3:23).

Since sin’s root is in Adam, sin affects both Jew and Gentile (Rom. 3:9), but since God separated the Jews to Himself, giving them the Law, sin now manifests itself differently in the Jews and the Gentiles. In Romans 1-3, Paul notes that the Gentiles, who did not have the Law, fell into gross moral and outward sin. In contrast, the Jews, who had the Law, sinned by twisting the Law into a means of righteousness and salvation. (We will consider the position of the Jews in more detail in Lesson Seven.)

In Romans 1:18ff, Paul notes that in the Gentile world, sin particularly manifests itself in a deliberate suppression of the revelation of the Lordship of God; the Gentiles by their unrighteousness suppress the truth. Since creation proves there is a God, the Gentiles willfully and deliberately choose to suppress this truth. The original relationship of love, trust, and intimacy between Adam has been replaced by one of rebellion, enmity, and a desire for personal autonomy, even at the cost of self-deceit.

Claiming to be wise, they became fools, (23) and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. (Rom. 1:22,23).

As they rejected God, they darkened their own hearts: For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened (Rom. 1:21).

Sin affects men naturally and judicially. At a natural level, sin leads to more sin and rebellion, so that men become more and more hardened to the truth. In addition, God actively judges men: He gives sinners up, hardening them in the very sins they desire. The more men rebel, the more they seek to suppress the knowledge of God, the more God hardens them in their blindness. Judicially, sin leads to God’s judgment of hardening so that sinners are further confirmed in their sin (Rom. 1:22,24,26).49

In consequence, the greatness and the glory of man are reduced to futility and folly, coupled with the fact that man’s actions have become vain. Man is now unworthy of God. One aspect of this folly is idolatry. As a fool, man now substitutes worship of the creation for worship of the creator: [B]ecause they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator (Rom. 1:25).

Man knows his sin, and although he does everything to suppress the truth, it is impossible for him to totally suppress this knowledge. In man’s darkest depravity, he still retains, in some measure, the knowledge of God in his life so that he is without excuse for his actions, and God will still hold him to account.

Though they know God's decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them (Rom. 1:32).

For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. (15) They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them (Rom. 2:14,15).

48 Paul also personifies death. It reigns with the Law. We are ransomed from under the Law (Gal. 4:5).49 We will consider wrath and judicial hardening in more detail in the next lesson.

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In Romans 14:12, Paul makes clear that all men must give an account of themselves to God. In 2 Corinthians 5:10, he states that, [W]e must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.

Adam’s sin also affected the remainder of creation, so that sin the creation itself was subject to futility (Rom. 8:20).

Lesson Four Questions

1. How did sin enter the creation? Give references. 2. Give three interpretations of because all sinned in Romans 5:12.3. Describe the relationship between Adam, sin, death, and the Old Creation.4. Diagram Romans 5:18 and 19. 5. Explain the theological point in Romans 5:18, 19?6. Is sin a power? If yes, give examples. 7. Describe the heart attitude of sin. 8. Give a short description of sin from Romans 1. 9. Is sinful man still accountable to God?10. What effect did Adam’s sin have on the creation itself?

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Lesson Five: The Old Creation, The Flesh, The World, God’s Wrath, and Hostile Spiritual Powers

This lesson will complete our study of the old creation fallen in Adam. Since the fall, the old creation has been the place of the flesh, under the wrath of God, and the place where man is under the dominion of spiritual forces of wickedness.

1. The Flesh

Paul uses the word flesh, or sarx, in two ways. One way signifies a mode of existence, and the other a sinful principle of life.

1.1. Flesh as a Mode of Existence

The flesh refers to man’s old creation mode of existence. Adam was made in the flesh, and all who descend from him are likewise in the flesh (1 Cor. 15:44-49). They bear Adam’s image (v. 49), they are made of dust (v. 48), they are of the earth (v. 47), and they are “natural” men (v. 44). This use of flesh is morally neutral. Paul writes to those who have not seen his face in the flesh (Col. 2:1), and he states that he wished to be present with them in the flesh (Col. 2:5).

Paul often contrasts the flesh in the old creation, in Adam, with the Spirit in the new creation, in Christ. In Romans 1:3,4, Paul uses the term flesh to show that Christ entered into the old creation (but without sin), and through His resurrection, He was raised as the beginning of the new spiritual creation. Due to our union with Christ, all who are in Him will move from the natural old creation into a new spiritual creation, both now in the Spirit and also in the future through the resurrection. Paul writes, It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body (1 Cor. 15:44ff). Adam, the flesh, cannot enter the new creation. Only those who are united to the heavenly man, the second man, the last Adam, the climax of God’s creation, those who possess a spiritual body, may enter.

The flesh-Spirit distinctions are a part of Paul’s typology. The first creation in the flesh was natural, perishable; even without sin, it was only temporary. It was never God’s ultimate end. It always pointed forward to the new, greater spiritual creation of the coming second man. The first man was from the earth, a man of dust; the second man is from heaven…I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable (1 Cor. 15:47,50).

1.2. Sinful Flesh

The flesh is also linked to sin. Since Adam sinned, sin now operates in and through the flesh, and all in him are subject to sin and death. For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death (Rom. 7:5). The flesh is where sin dwells. It is the place of sin, lust, wrath, and death.

Now the works of the flesh are evident: sexual immorality, impurity, sensuality (Gal. 5:19).

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[A]mong whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind (Eph. 2:3).

The term flesh refers to the whole man: the body (Rom. 7:5) and the mind. In Romans Paul says, For the mind that is set on the flesh is hostile to God (Rom. 8:7).

Tragically, men place their trust and boast in sinful flesh. The Jews sought to enter the Kingdom of God in and through the works of the flesh, and yet all fleshly work is vain. In his autobiographical notes, Paul states that he used to have confidence in the flesh, but now that Christ has come, he counts all his worldly benefits as loss, to gain Christ.

For we are the circumcision, who worship by the Spirit of God  and glory in Christ Jesus and put no confidence in the flesh—(4) though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: (5) circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; (6) as to zeal, a persecutor of the church; as to righteousness under the law,  blameless. (7) But whatever gain I had, I counted as loss for the sake of Christ (Phil. 3:3-7).

It is Paul’s great grief that his Jewish brothers still boast in the flesh, failing to realize that the blessings were never upon the children of the flesh, but upon the children of the promise. That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed (Rom. 9:8).50

Paul develops this line of argument in Romans 8:8,9,12,13.

Those who are in the flesh cannot please God. (9) You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. (12) So then, brothers, we are debtors, not to the flesh, to live according to the flesh. (13) For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live.

Flesh

Works of the Flesh

The New CreationIn Christ

The Promise by Faith

Spirit

Old CreationIn Adam

50 Paul develops this theme throughout his letters to the Galatians. He argues that his current life in the flesh, is now based on faith (Gal. 2:20). He warns the Galatians that although they had initially begun in the Spirit, now they were trying to perfect themselves in the flesh (Gal. 3:3). He compares the Galatians’ position with that of Ishmael and Isaac. Ishmael was born according to the flesh, which led to slavery, while Isaac was born according to the promise, by faith (Gal. 4:23).

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We can now expand our major diagram to include the flesh under the old creation.

1.3. Christ and the Flesh

It is against this backdrop that Paul says Christ came, according to the flesh, into the old creation, to put an end to sin in the flesh.

For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,(4) in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit (Rom. 8:3,4).

Paul is careful to note that Jesus came in the likeness of sinful flesh. Although He existed in the flesh, He was not ruled by sin in the flesh. After undoing Adam’s work, Christ was raised by the Spirit into a new spiritual mode of existence. His new body as Son is a spiritual body (Rom. 1:3,4; 9:5; 1 Cor. 15:45).

2. The World

Paul’s doctrine of the world mirrors his doctrine of the flesh. The world is seen as the created order, a natural and morally neutral area in which man lives, but also a place of rebellion and hostility toward God.

Adam is linked to and defines the creation (1 Cor. 15:47). The world is the place in which men dwell. Man lives upon the earth, God lives in heaven (Acts 17:22-31).

Because man sinned, the world is also the place of sin, the place of rebellion against God, adverse and hostile to Him. It is the present evil age (Gal. 1:4), and so Paul warns believers, Do not be conformed to this world, but be transformed by the renewal of your mind (Rom. 12:2). It is a world that does not acknowledge God (1 Cor. 1:21), that relies upon its own wisdom (2 Cor. 7:10), and that has its own spirit in opposition to the Spirit of God (1 Cor. 2:12).

As a consequence of Adam’s fall, God cursed the ground and made it subject to futility (Gen. 3:17,18). It is now longing to be released from its bondage and to be remade. Paul develops this in Romans 8:19-23:

For the creation waits with eager longing for the revealing of the sons of God. (20) For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope (21)that the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God. (22)For we know that the whole creation has been groaning together in the pains of

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childbirth until now. (23)And not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.

3. The Wrath of God

In Romans 5:12, we saw how sin and death entered and now reign in the creation. Sin and death are also related to the revelation of God’s wrath, for the old creation is a place of sin, death, and God’s wrath.51 The wrath of God is the righteous punishment that God imposes upon men because of their sin. In Romans 1:18 Paul writes:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

In Romans 2:5 he warns:

But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. He will render to each one according to his works.

Paul makes this same point of sin’s leading to wrath in Ephesians 2:1-3.

The wrath of God is His personal indignation and fury against sin. Sin is an affront to God, demanding a personal response.52 God responds to sin in wrath and fury.

God’s wrath flows from His justice; it is a just wrath. Paul says, We know that the judgment of God rightly falls on those who do such things (Rom. 2:2). God shows no partiality in his judgments (Rom. 2:11). Wrath is the legal consequence that God imposes upon men for breaking His commandments, both collectively, through Adam’s fall, and personally, against conscience or the Law of Moses.

In Romans 2:2,5 Paul speaks of the “Day of Wrath”, the time when God’s righteous judgment, that is, judgment according to the Law, will be fully and finally revealed.

3.1. God’s Wrath is Already Revealed in the Old Creation

Although the wrath of God will be fully and completely manifest on the Day of Judgment (Rom 2:5,11), Paul tells us the wrath of God is already being poured out upon men in this world. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness (Rom. 1:18). The wrath of the last great day has entered into time. It is already being revealed in this present creation. Paul even describes the Gentiles as the children of wrath (Eph. 2:3).

51 There are a number of other effects of sin upon the creation. These include alienation, the severing of the relationship that once was, enmity (Rom. 8:7), the hostility that now exists between God and man and man and God, bondage (Gal. 5:13), and the captivity that sin brings man into, thus barring man from coming to God. We will consider these within the larger discussion below and revisit them when we look at Christ’s work on the cross. 52 C.H. Dodd has argued (along with others) that sin is just the natural consequence of sin. Dodd rejects God’s active judgment of God in wrath and judgment (The Meaning of Paul for To-day. Charleston: Bibliobazaar, 2009. Print.64). In contrast, Gathercole points out that God’s wrath is transcendental, from Heaven, and is the process where God actively gives over the sinner to more sin (“Justified by Faith, Justified by His Blood: The Evidence of Romans 3:21-4:25.” Justification and Variegated Nomism: Volume 2, The Paradoxes of Paul. Ed. D.A. Carson, Peter O’ Brien, Mark. A. Seifrid. Grand Rapids: Baker Academic, 2004. 147-184. Print.169-175). He also notes that Paul’s position is consistent with the witness of the Old Testament in Genesis 3:22-23 and Deuteronomy 28: 20-24; 30:17-20.

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One aspect of God’s wrath in this present creation is that He hardens men in their sin. In Romans 1:18ff, Paul speaks of God’s hardening three times.

Therefore God also gave them up to uncleanness (Rom. 1:24).

For this reason God gave them up to vile passions (Rom. 1:26).

And even as they did not like to retain God in their knowledge, God gave them over to a debased mind (Rom. 1:28). 

Their hardening remains until the final judgment.

3.2. The Wrath and the Final Judgment

The wrath of God culminates in the final Day of Judgment. In Romans 2:5 Paul says, You are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. Paul also speaks of the wrath to come in many other passages.

Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God (Rom. 5:9).

Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience (Eph. 5:6).

Because of these things the wrath of God is coming upon the sons of disobedience (Col. 3:6).

It is only Christ who saves from condemnation and wrath. Paul tells the Thessalonians to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come (1 Thess. 1:10). Paul makes the same point in Romans 5:16, Romans 8:1,33,34, and 2 Corinthians 3:9.

Paul does not offer a full explanation of the final judgment and the nature of God’s wrath; rather, Paul’s concern is to warn men to flee from the wrath to come by repenting of their sins.

4. Sinful Spiritual Powers

A further consequence of Adam’s fall is that in the old creation, mankind is now under the power of sinful angelic forces. Paul frequently warns the church against them (Gal. 1:8; Eph. 6:10-18). In Colossians 1:13, Paul says He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love. He cautions the church not to be taken captive by the elemental spirits of the world (Col. 2:8). In Ephesians 2:1,2 Paul tells the gentiles, And you were dead in the trespasses and sins (2) in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience. Since the fall, the old creation has been under evil spiritual forces. This world is the home of fallen angels (demons), principalities, and powers who try to frustrate the Kingdom of God. In Ephesians, Paul speaks of the world walking according to its own course, a course set for it by the prince of the power of the air (Satan). Satan is now called the god of this age (2 Cor. 4:4). As god of this world, he blinds the minds of unbelievers in order to keep them from seeing the light of the gospel and the glory of Christ, who is the image of God.

Demonic spiritual bondage and sin’s power are related. “The dominion of demons cannot be separated from the dominion of sin and its allies. It is the demons who allure and

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tempt man to sin, especially to the sin of idolatry” (Wrede 96 noting 1 Cor. 10:20).

Even though men are brought under bondage, God retains ultimate control. Since Christ’s resurrection, this control is now exercised in and through Him.

For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord (Rom. 8:38).53

Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power (1 Cor. 15:24).

The rule of spiritual powers over man reflects the structure of the old creation, even before the fall. In the old creation, man was made under the authority of angels, a position that might have changed if Adam had been obedient.

In Psalm 8 and Hebrews 2:5-9, we see that man is made lower than the angels.

God

Angels

Man

In Galatians 3:19, Paul uses the same structure when he speaks of the Law given through angels. The order when the Law was given is:

God

Angels

Moses/Israel (men)

In this example, the spiritual angelic realm and the Law are linked. The angels and the Law are also linked in Acts 7:38,53 and Hebrews 2:2.54

The creation structure changes due to Christ’s person and work. Although He entered the old creation as a man, a Jew under the Law, through His work He defeated the hostile spiritual powers (Col. 2:14,15).55 In His resurrection, the God-Man was exalted above all principalities and powers (Eph. 1:21; Col. 2:20). This echoes the teaching of Psalm 8 (referred to in Heb. 2:5-9) which explains that Christ began in a position lower than the angels, but now He has been exalted to a position far above them. The Messiah now rules over all. He is gradually defeating their spiritual strongholds,56 and all men in union with Christ are also exalted above them. As a consequence of our union, we too will judge the

53 Wrede notes on Romans 8:38, “Men are given up to the malice and power of this spiritual realm. If neither angels nor powers are able to separate the redeemed from the love of God, before redemption they had clearly possessed this power” (96). 54 We will consider this link in Lesson Seven on the Law. 55 For further discussion on the link between angels and the old creation, and their defeat in Christ, see Schweitzer 63-66.56 “The kingdom…as a struggle with the angelic powers, one after another these powers will be overcome by Christ and his people until at last death also shall be robbed of his power (1 Cor. 15:23-28)” (Schweitzer 66).

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angels on the Day of Judgment (1 Cor. 6:1-3, Rom. 16:20). The new creation structure is now:

God

Man

Angels

The old creation is a place of the sinful flesh, where sin and death reign over men. It is a world in rebellion against God and held captive by evil spiritual forces. It is a place under God’s wrath.

Old Creation-Vanity and Frustration The New Creation

ChristAdam

Men Under Spiritual Powers

Sin Sinful Flesh Wrath

Death

Lesson Five Questions

1. How many ways does Paul talk about the flesh?2. Describe the flesh as a mode of existence? 3. What does Paul mean by sinful flesh? 4. Can the flesh inherit the Kingdom of God? Give two reasons.5. How does the use of the word world parallel Paul’s use of word flesh?6. When is the wrath of God revealed as a judgment upon sin?7. From Romans 1:18ff, what is God’s judgment upon sin? 8. Give a verse that point to the final revelation of wrath in Romans 1 and 2.9. What are the principalities and powers of which Paul speaks?10. Describe the position of spiritual powers in the old and new creation.

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Lesson Six: The Promise to Abraham

The next two lessons consider Paul’s understanding of Abraham and Israel and their role in bringing the promise of the Messiah to fulfillment. To Paul, God’s promise to Abraham is central to understanding the gospel and the New Covenant. Abraham is the supreme illustration that we are not saved by works, and that the gospel is God’s promise to men to which we are to respond by faith.57

In Galatians 3, Paul traces the gospel back to Abraham, saying:

[J]ust as Abraham “believed God, and it was counted to him as righteousness”? (7) Know then that it is those of faith who are the sons of Abraham. (8) And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.”(9) So then, those who are of faith are blessed along with Abraham, the man of faith (Gal. 3:6-9).  

Paul says that the gospel message is for all nations and was first preached to Abraham who believed God and was declared righteous. All those who have faith like Abraham whether Jew or Gentile, are sons and blessed with him.

We will consider the promise to Abraham, the faith of Abraham, and the continuing significance of the promise to him, in Christ and the New Covenant.

1. The Promise(s)

The promise of the seed to Abraham is a key theme in Galatians 3. It occurs eight times from verse 15 onward.58 In this section, Paul contends for the permanence and priority of the promises over the Law.

To give a human example, brothers:  even with a man-made covenant, no one annuls it or adds to it once it has been ratified. (16) Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. (17) This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. (18)  For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise (Gal. 3:15-18).

Paul notes that since the promise came before the Law, the Law does not change or negate the content of the promise. Further, Paul contrasts the Law and the promise. One can either seek God’s blessing by the Law or by the promise.

Paul equates the covenant and the promise. The promise seems to refer to the series of promises made to Abraham in Genesis. Paul speaks of the promises in the plural (Gal. 3:16,21) and in the singular (Gal. 3:17,18, 22).59

In their early form, the promises are summarized as a land, a seed, and a people. Consequently, all who blessed Abraham would be blessed, and all who cursed Him would be cursed (Gen. 12,15,17,22). These simple promises are expanded, and so Paul can say that the promises to Abraham are now realized in sonship, righteousness, the Spirit:60 Abraham’s inheritance (Gal. 3:7-9,17; 4:5,6). In Romans 4:13, he speaks of the promise to Abraham and

57 Romans 4:1,9,12,13,16; 9:7; 11:1; 2 Corinthians 11:22; Galatians 3:6,7,14,16,18; 4:22. 58 Ryken, Philip Graham. Galatians. Phillipsburg: P&R Publishing, 2005. Print. Reformed Expository Commentary. 125.59 Fung, Ronald Y.K. The Epistle to the Galatians. Grand Rapids: Wm. B. Eerdman Publishing Company, 1988. Print. The New International Commentary on the New Testament Galatians. 155.

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his offspring that he would be heir of the world. The promise to Abraham was initially typologically fulfilled in the Promised Land, Israel, but it will reach its fullness when the gospel is presented to the whole world in Jesus Christ. Abraham’s seed will inherit the whole creation (Rom. 8:17; Heb. 1:4) as the sons of God indwelt by the Spirit.

All the promises find their center in the Son. In Christ, we all become the sons of God (Gal. 4:5,6), receive the Holy Spirit (Gal. 3:14, 4:6,), and are the new creation (Gal. 6:15), the fulfillment of all Israel’s hope (Gal. 6:16). Although the promises were made to Abraham and the Israel, in Galatians 3:14 Paul writes, that in Christ Jesus the blessing of Abraham might come to the Gentiles. In Christ there is no more Jew or Gentile, we are all one in Him, and so are all sons and all receive the blessings.

For as many of you as were baptized into Christ have put on Christ. (28) There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. (29) And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise (Gal. 3:27-29).

Part of the promise is that we might receive the promised Spirit through faith (Gal. 3:14). In Jesus’ coming, He was anointed with the Spirit without measure (Luke 4:17-19; Gal. 4:4). In His resurrection, He died and the Spirit raised Him. As the Anointed One, the possessor of the Spirit, and the One, who through His work, delivers His people, He now pours out His Spirit on all who believe (Gal. 3:1-5; Gal. 4:4-6).61

We diagram the promise of the Spirit to Abraham and its fulfillment in the Seed, Christ, in the new creation below.

1.1. The Promise to “The Seed”

60 The promise of the Spirit is not clearly seen in the original promises in Genesis, but the link between Abraham, Christ, and the Spirit is made in a number of places in Isaiah. Isaiah notes that it is through Jesse’s offspring, of the line of Abraham, that the Spirit will be poured out (Isa. 11:1,2). This passage is the background for the later sections that focus on the pouring out of the Spirit. In Isaiah 61:1ff, the Servant of the Lord will have the Spirit come upon Him. The Spirit of the Lord GOD is upon me, because the LORD has anointed me, to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound.61 We also see the typology and greater fulfillment of Numbers 11. In these verses Moses, who has the Spirit, has the Spirit taken from him and placed upon the other elders. Moses then laments that if only all the people of God do not have the Spirit upon them. This desire is fulfilled in Christ, the greater Prophet, who pours out his Spirit upon all His people.

Old Creation New Creation

AbrahamPromised Seed

Sons

Christ Spirit

InheritanceNew Creation

In Union

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Paul speaks of the promise having been made to Abraham and to his seed. The seed of Abraham will receive God’s blessing. Paul uses the word seed in two ways: He uses it to refer to Christ and also to refer to all of Abraham’s offspring (Rom. 4:13,18; Gal. 3:29). The way Paul uses the word seed depends upon the point of his argument.

In Galatians 3:16, Paul uses the word seed (offspring) to point to Christ alone.

Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many, but referring to one, "And to your offspring," who is Christ.

Here, Paul is refuting the idea that all natural/biological Israel is the seed and so they will all inherit God’s blessings as the sons of Abraham. Paul argues that the promise is made to Abraham’s single Seed, Christ, not to all his natural seed. The promises made to Abraham focus upon Christ alone. God promised Abraham that he would have a son. Although this was initially fulfilled in Isaac, the true and final fulfillment was to be in his greater Son, Christ. Paul argues that the real blessing of the Abrahamic Covenant is conferred through Abraham’s single Seed, Christ. Through Him, Abraham would become the father of many nations. The single Seed is the focus of the promise: it is made to Christ. If any want to receive the blessings, they must join Christ. Paul goes on to argue that if they are united to the single Seed, by faith, then they are Abraham’s true children, whether they are Jew or Gentile.

Is Paul’s argument justified? How can Paul take this position since the word seed can be read as a collective noun as well as a singular one (Ridderbos, Galatians 133)? Is Paul correct in taking such a narrow approach to this verse, particularly since Paul himself uses the word in the plural sense in Romans 4:13,18 and Galatians 3:29?

For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith (Rom. 4:13).

In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be” (Rom. 4:18).

And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise (Gal. 3:29).

The Hebrew and Greek languages can accommodate both interpretations depending upon context. In Genesis 4:25 and in I Samuel 1:11 seed is used in the singular (Fung 156) while in other places, it is clearly plural.

In Galatians, Paul states that Abraham’s seed was never his natural seed; rather it was always and only those who live by faith. It was not those who tried to be justified by the Law or through the flesh.

The seed was never to include all of Abraham’s natural seed. Ishmael and Isaac illustrate the difference. Paul explains this in Galatians 4:21-27. Isaac was the seed according to faith; Ishmael was the seed according to the flesh.

1.2. The Plural “Seed” in Galatians 3:26-29

In Galatians, the singular seed becomes plural or collective in and through union with Christ. Paul argues that the Seed of Abraham is Christ, and all who are in Him, who are united to Him, are also the seed. Union is by means of faith and is Christological, not biological. The covenant promise is to Christ, so if we have Him, we have the promise (Ryken 124).

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Paul affirms that all who have faith are sons; all who are united to Christ in baptism to receive the promises. Faith is man’s response; baptism into union is God’s work.62 Paul speaks of being in Christ, by faith, in Galatians 2:19 and in Him, by faith, and baptism in Galatians 3:26-28. In Galatians, union is expressed as in Him, by faith, putting on Christ, and being baptized into Him.

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me (Gal. 2:20).

[F]or in Christ Jesus you are all sons of God, through faith. (27) For as many of you as were baptized into Christ have put on Christ. (28) There is neither Jew nor Greek, there is neither slave nor free…(Gal. 3:26-28).

In union with Abraham’s promised seed, we receive the fulfillment of the promises to Abraham. Our union in Christ means that the previous distinctions between Jew and Gentile, circumcision and uncircumcision are over (Gal. 3:26-28). In Christ, the two are joined together. In Christ they are one, and are the Israel of God in the New Creation.

But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. (15) For [in Christ]63 neither circumcision counts for anything, nor uncircumcision, but a new creation. (16) And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God (Gal. 6:14-16).

2. The Faith of Abraham

Abraham believed God’s promises, by faith (Gal. 2:20), and so entered into His blessings. It is faith that joins us to Christ, and it is faith that allows us to inherit the promises. This is affirmed in Galatians 3:3-8. Abraham is the example, a paradigm of how to receive the blessing of God’s promises. Paul makes this same point in Romans 4. Abraham received the blessings, not by works or circumcision, but solely by faith in God. Circumcision and the works of the Law came only later and cannot change the promises.64

Faith unites us to Christ and all of God’s blessings. Justification is by faith (Gal. 2:16; 3:6), the promises of God to Abraham come by faith (Gal. 3:14), and the promise of the Holy Spirit is received by faith (Gal. 3:14). It is by faith that one becomes a true Israelite (Gal. 6:16).

Faith has always been the way to receive God’s blessing. Under the Old Covenant, Abraham looked forward by faith to God’s fulfilling His promises. In the New Covenant, Paul speaks of faith as having come (Gal. 3:24). This refers to the fulfillment of God’s promises in Christ. Christ is the object and the fulfillment of Abraham’s faith. In the New Covenant, we are to look directly to Him, whether Jew or Greek, male or female.

62 This union will be discussed in more detail in later lessons.63 See the earlier note on the phrase in Christ in Textus Receptus. 64 See Lesson One.

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3. Christ

The History of Redemption

As we have seen, Paul consistently contrasts Abraham’s faith with work. He emphasizes that it is impossible to earn the promise. We must receive it by faith. The works of the Law cannot replace the promises, and the works of the Law cannot earn the promises. Further, only God could fulfill His promise to Abraham. God deals with us according to how we respond to His promises, and He has promised blessing to all who have faith in Abraham’s Seed.

3. The Continuing Promises

Although the promises to Abraham are fulfilled in Christ, Paul insists that the covenant promises to Abraham’s natural seed, Israel in the flesh, still in some measure continue. In Romans 9:7 he stresses that not all of physical Israel is a part of the true Israel. [A]nd not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” But when Paul speaks of the rejection of Israel he says, As regards the gospel, they are enemies of God for your sake. But as regards election, they are beloved for the sake of their forefathers (Rom. 11:28). 

Paul intimates that in rejecting the Gospel, the Jews, although of the seed of Abraham, are enemies; but since God elected and made promises to Abraham, promises that are still being fulfilled, the same Jews are still loved and favored.

Lesson Six Questions

1. How important is the covenant with Abraham in Paul’s thinking? Explain your answer from Galatians 3,4.

2. What is the content of the promise to Abraham?3. How does Paul uses the word seed? 4. Explain how Paul uses the word seed as a singular. 5. Explain how Paul uses the word seed in the plural.6. In Galatians 2:20, what links us to Christ? 7. In Galatians, what blessings do we get from faith?8. What is the implication of union with Christ for the split between Jews and Greeks9. Explain the relationship between the promise to Abraham, the seed, Sonship, and the

Spirit.10. How was/were Abraham/Old Testament believers saved?

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Assignment:

Using the information above, write a short commentary on the sections dealing with Abraham, the promise to him and the blessings that all receive in him in Galatians 3:1- 4:7.

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Lesson Seven: Moses, Israel, and The Law

The role and function of both the Law and Israel is a predominant topic in Pauline theology. We will approach it under two major headings: the relationship of Israel and the Law (this lesson), and the relationship between the Law and the Kingdom of Christ (Lesson Fifteen). We begin by studying the particular importance of the Law.

As a Jew, the nature and purpose of the Law was a central part of to Paul’s theology.65 The Law was at the center of Jewish life and practice. Paul teaches that while the Law given by God is holy, just, and good, sin’s power renders it impotent to save. In fact, the Law was given to increase sin so that men see their sins and long for the fulfillment of the promise, the coming of salvation in Christ. Paul’s principal concern in dealing with the Law is to show Jews and Gentiles alike, that by the works of the Law no flesh can be justified (Rom. 3:20).

We will divide this lesson into three sections, and will start by considering a number of interpretations of Paul’s use of the term Law. We will then argue that Paul’s primary use is determined by his Historical Redemptive theology. In these instances, the Law refers to the Law given by God to Israel through Moses. It was given to drive Israel to watch for her Messiah. The Law is a type, pointing Israel to the Law of Christ’s Kingdom. We conclude the lesson by considering the important phrase the end of the Law.

1. Various Interpretations of the Law

In the history of Pauline thought, there are a number of ways that the term Law has been understood, so this section will examine several of the approaches.

1.1. Law as Scripture and Pentateuch

Occasionally, Paul uses the Law to refer to the Prophets and the whole of Scripture. In Romans 3:21, Paul refers to the Law and the Prophets, and in this case the Prophets refer to the rest of the Pentateuch (Schreiner, The Law 36; Moo 223). In Romans 3:19 and 1 Corinthians 14:21, Paul refers to the whole of the Scripture as the Law. Schreiner notes that Paul draws upon Psalm 5:9; 10:7; 14:1-3; 36:1; 53:1-3; 140:3; Proverbs 1:16; Isaiah 59:7-8; and possibly Ecclesiastes 7:20 in his letters, calling each the Law (The Law 36).

1.2. The Law as a Power

In some limited circumstances, the word law can be interpreted as a principle, a force or power that controls men. In such cases, it is not referring to the commandments God gave to Moses. Paul uses the word law in this way in Romans 3:27; 7:21, 23, 25; 8:2.66

So I find it to be a law that when I want to do right, evil lies close at hand (Rom. 7:21).

[B]ut I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members (Rom. 7:23).

65 As we shall see, one’s understanding of the Law is intimately connected to one’s overall hermeneutic, and closely related to one’s understanding of salvation. In many ways, the role and function of the Law is the second great issue after salvation.66 Schreiner argues that Paul uses the term metaphorically (Rom. 3:27; 8:2) (The Law and Its Fulfillment: A Pauline Theology of Law. Grand Rapids: Baker Books, 1993. Print. 34).

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Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin (Rom. 7:25).

For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death (Rom. 8:2).

In these passages in Roman 7, Paul teaches that the Law is a power that holds men in the flesh captive (Gal. 3:19ff).

1.3. The Law Personified

Because the Law is a power, Paul also personifies it. The Law is portrayed as a person, ruling over and controlling men, in the same manner as do sin and death.67 In Galatians, he calls the Law a jailer (Gal. 3:23), a tutor (Gal. 3:24), a guardian, a steward, and a manager (Gal. 4:2). The Law rules and has authority over Israel, holding her in bondage and captivity. In Romans Paul also develops the idea that Israel is married and bound to the Law (Rom. 7:2).

1.4. The Law as an Abstract Principle

Many see the law as an abstract, eternal demand by God, universal on all men, and distinct from the Law specifically given through Moses to Israel. Some have argued that this is what Paul is referring to when he speaks of law without the article the, while the law with the article refers specifically to the Law given by God to Moses. This distinction cannot be supported.68 Generally, references to both law and the law refer to the Law of Moses, subject to the exceptions in 1.1-1.3 above.

The abstracting of the law into a general rule has led to two widely different, even opposite, understandings of the Law in Pauline theology and in the New Covenant. In Romans 6:14,15, Paul writes, For sin shall not have dominion over you, for you are not under law but under grace. What then? (15) Shall we sin because we are not under law but under grace? Certainly not! Regarding the Law as an abstract principle teaches that there is no longer any obligation to God at all. This type of thinking has also set up a “Law/gospel” and “Law/grace” division in which earlier demands by God and those of the gospel of grace are now seen as mutually exclusive, a common antinomian position.

The Scottish and American Reformed position as taken by John Murray usually argues that when Paul uses the term Law he is referring to law as an abstract, timeless revelation of God’s moral character, so the demands of the Law continue in all periods. John Murray, commentating on Romans 6:14,15 writes, “Law must be understood in the general sense of law as law, it is not to be understood in the sense of the Mosaic Law….law must be understood in a much more general term as law as commandment” (Romans 228). Since the Law as a principle continues, many Reformed exegetes have argued that Romans 6 teaches a believer is no longer under the curse of the Law. He is still under the demand of the Law, but

67 This is closely related to the idea that the Law is a power, and is an example of Paul’s personification of the Law.68 Schreiner (The Law 33,34) argues that although Paul does sometimes refer to the Law as distinct from merely law, “ ….the presence or the absence of the article with nomos cannot be sustained.” Schreiner notes that in Romans 2:17-27, the Law is referred to ten times, five times with the article (2:18, 20, 23, 26, 27) and five times without (2:17, 23, 25, 25, 27), and yet in every case Paul is referring to the Law of Moses (The Law 34). In passages such as Romans 5:13,14; 10:4,5 and Galatians 3:10-13, 17-24; 5:13, Paul’s usage refers simply to law, not the Law.

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the curse has been paid (we will consider this in more detail later). Both this and the antinomian position have developed because the Law has been abstracted and removed from its specific place in redemptive history as the Law given by God to Moses for Israel, valid for a period up to the coming of Christ and the fullness of His Kingdom.

1.5. The Threefold Division of the Law

In Scottish Reformed circles, it is common to divide the Law into three parts, the moral law (the Ten Commandments), the ceremonial law, and the civil law. According to this division, the moral law continues, being holy (Rom. 7:12) and spiritual (7:14), while the civil and ceremonial laws end with the end of Israel. Jesus has suffered for the curse of the moral law, but the demands of the moral law continue into the New Covenant. This is a variation of the abstraction of the Law in Section 1.3.

While the threefold division of the Law is useful for analysis, Paul never divides the Law into three parts. In fact, Paul usually speaks of the Law as a single unit saying, I testify again to every man who accepts circumcision that he is obligated to keep the whole law (Gal. 5:3). James also speaks of one Law (Jas. 2:8-12). Further, Paul does not say that the ceremonial and civil aspects of the Law have ended. In fact, Paul applies each aspect (the moral, ceremonial, and civil elements) to the church. In the church, the typology of the Law given to Israel is fulfilled. He calls the Gentiles to be living sacrifices (Rom. 12:1), to offer the sacrifice of praise, and he indicates that their works are sweet smelling sacrifices (Eph. 5:2; Phil. 2:17; Phil. 4:18). As we shall see, all these elements are drawn from and are the fulfillment of the ceremonial law. In the same way, Paul sees the civil law as being fulfilled in the church. In 1 Timothy 5:18 and in 1 Corinthians 9:9, Paul quotes the civil law and applies it to provision for ministers in the church. For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Positivity, Paul applies each of the three divisions of the Law in their fulfilled state to the church in the New Covenant.69

As I have indicated above, a better way to consider the continuing demands of the Law is to treat the whole Law (moral, civil, and ceremonial) as typological, given by God to Israel. It is fulfilled in Christ (Matt. 5-7), and it points to the greater reign and righteous demands of Christ’s Kingdom in the New Covenant, the Law of Christ. The type of the Law finds its full realization and manifestation in Christ’s Kingdom. This offers a single consistent

69 It is also difficult to reconcile the argument that there is an ongoing obligation specifically to the Ten Commandments (the moral law) with texts that indicate that Christ has freed us from the Law (Rom. 6:14,15; Gal. 4:4,5; Col. 2:13). The Scottish and Puritan Reformed position typically argues for this obligation on two grounds. First, they argue that the Law should be divided into three aspects: the moral, civil, and ceremonial. They say that Christ frees us from only the civil and ceremonial aspects, but not the moral. Second, in cases where Paul deliberately seems to be talking about being freed from the moral law, such as Roman 6:14,15, they argue that Paul is really saying that Christ has freed us from the curse of the Law, rather than the Law itself. It reads the verse as sin shall not have dominion over you, for you are not under law but under grace, but adds the phrase, we are no longer under [the curse of] the law, we are under grace. By adding this idea, they claim that the believer is still bound by the moral law, but has been freed from its curse (Calvin). This fails to read the text simply. It fails to consider that the Law was specifically given by Moses to Israel (see later lessons for further discussion), and fails to acknowledge that Paul stresses that the Law itself is a power, one acting as a guardian, a steward, and something from which men must be set free. In addition, to insert the words the curse of is to confuse two categories, specifically the legal judgment of sin and the power with which sin reigns over men. In Romans 6, Paul is dealing with the reality that sin’s power has been broken. He begins the verse with the statement we are no longer under sin’s dominion, a reference to sin’s power. To complete the verse by claiming we are no longer under the Law’s curse is to add a forensic, legal, and penal category to the argument. Finally, it is not clear how we can separate the Law from its curse, since both are linked by God, and are given specifically to drive men to Christ. Any attempt to separate the Law from its consequences is invalid.

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hermeneutic for understanding the Law. It is simpler to reconcile this approach with Paul’s use of the Law, and it honors the Law and God’s demands upon men, because rather than decreasing the demands it sees the demands of the Law as being heightened while it is brought to fulfillment as the antitype, the Law in Christ’s Kingdom.

1.6. The Law as Legalism in Paul’s Writings

Some argue that Paul, in passages such as Romans 6:14,15, is not objecting to the Law; rather, he might be objecting to the Jewish legalistic interpretation of the Law which allows for works righteousness. This means that Paul is not creating a Law/gospel contrast; rather, he is contrasting the Law to Jewish legalism. Since Paul did not have a separate term to distinguish legalism, he used the term Law in the Jewish legalistic sense.70 71 This view is popular in many circles. Cranfield is open to this possibility (Romans 320), but in this line of thinking unsustainable in the light of other considerations that will be examined later.

1.7. The Law of Christ

Paul also speaks to the Law of Christ (Gal. 6:2; 1 Cor. 9:21). As I shall argue, this does not principally refer to the Law given by Moses, but rather it refers to the Law of Christ’s new jurisdiction or covenantal administration. Israel was under the jurisdiction of Moses, but now in the fullness of time, all things are under Christ’s Lordship, His kingly jurisdiction. The Law of Moses, given to Israel, is a type, pointing forward to its fulfillment in Christ’s Kingdom. The Law of Christ is the typological fulfillment of the Law given to Moses. Moses’ Law reaches its fulfillment, its climax, in Christ and His Kingdom. Jesus teaches the greater demands of this Law in the Sermon on the Mount. We will continue to discuss this at the end of the lesson and again in Lesson Fifteen.

We turn now to consider Paul’s historical redemptive argument in more detail.

2. Moses, Israel, and the Law

The principle way Paul uses the Law is to refer to a historical redemptive period, namely the Law given by Moses to Israel. The Law refers to a specific period of God’s dealing with Israel, beginning in the time of Moses and ending at Christ’s resurrection from the dead, which then brings in the New Covenant and the new creation. The relationship between The Law and Israel is also part of the old creation. It is a type, pointing forward to Christ and His Kingdom.

In Lesson One, we saw how Paul proclaims justification by faith alone, without the need for circumcision or any conformity to the Law of Moses. We noted that the period of the Law pointed us to Christ and that this period is now over. In Christ, the Law is fulfilled, and a new period has begun. We can summarize Paul’s argument in Galatians as follows. Paul begins, in 3:6, by referring to the promise given to Abraham. He then notes that the Law came 430 years later (Gal. 3:17). This is clearly a reference to the giving of the Law by Moses to Israel. Paul sees this period ending in the coming of Christ (Gal. 4:4,5).

70 Wright, St Paul and the Law 54-5571 Fuller, Daniel. Gospel & Law: Contrast or Continuum? Pasadena: Fuller Theological Seminary, 1990. Print. For a critique, Wayne G. Strickland’s essay “The Inauguration of the Law of Christ with the Gospel of Christ: A Dispensational View.” Five views on Law and Gospel. Ed. Stanley N. Gundry. Grand Rapids: Zondervan, 1996. Print. The Counterpoint Series.245-256.

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In Galatians 3:10-13, Paul refers to the Law in a number of different ways, but on each occasion, he is still referring to the Law of Moses. Paul writes:

For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” (11) Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” (12)But the law is not of faith, rather “The one who does them shall live by them.” (13) Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”

The terms works of the Law (Gal. 3:10), the Law (Gal. 3:11), the curse of the Law (Gal. 3:12), and the book of the Law (Gal. 3:10), all refer to the Law given by God to Moses at Sinai (Exod. 24).

We see a similar development in Romans 5:12-14, where Paul designates a time period in the Old Testament calling it the period of Adam, which is the period lasting from Adam to Moses. Moses brought the Law; the Law was added to increase trespasses (Rom. 5:20). Paul then argues that in Christ’s resurrection believers are raised to new life (Rom. 6:2-4; 8:1-4). In Romans 7, Paul continues his argument from Romans 5:13,14,20. The Law in Romans 7 is the Law brought in through Moses to Israel. In Romans 10:4, he states that Christ is the end of the Law for righteousness to all who believe.

These verses show that Paul’s intention, when speaking of the Law, is to refer to a historical redemptive period. The Law is the Ten Commandments and the Book of the Law (Exod. 24) given by Moses at Sinai.

In the administration of the Law, Moses stands as mediator of this covenant, the specific parties being God and Israel. We diagram this relationship as follows:

The Law, Moses, and Israel form a clutch of concepts,72 because all three of these define the period. Paul speaks of Israel, of Moses, or of the Law interchangeably.

Because the period of the Law also occurs in the old creation before the coming of Christ, the Law is related to Adam and the fallen creation. The Law is linked to the flesh, sin, death, the curse, and the angelic powers which are currently reigning over men. In Romans 9:4, Paul speaks of Israel according to the flesh. The Law brings a curse (Gal. 1:10), and the Law confines Israel under sin (Gal. 3:22). It is the ministry of death. But if the ministry of

72 For more on the meaning of a clutch of concepts see Lesson One.

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death (curse), written and engraved on stones (the law)…. (2 Cor. 3:7; Rom. 7:10). In keeping with the structure of the old creation, the Law is mediated to Israel through angels (Gal. 3:20).73

We illustrate this with the fuller diagram below.

In the above diagram, God is the author of the Law. He gives the Law through intermediaries, through angels and through Moses (Gal. 3:20), rather than to Israel directly. This is developed in Hebrews 2:2, drawing upon both Deuteronomy 33:2 and Psalm 68:17.74 Israel is brought under the Law (a phrase Paul uses eleven times in his epistles). This is a new position with both a fuller revelation of God’s will and a demand for perfection. Israel is now beholden to the Law. Because the Law demands perfect obedience but does not provide the necessary grace to fulfill those demands, Israel finds herself under the Law and cursed (Gal. 3:10). This is a position from which she must be justified and redeemed. She must be moved from the Mosaic Covenant and brought into the New Covenant. Only in and through Christ is she redeemed, moved into a new position under grace (Gal. 4:4).

As already noted, the old creation is a type, including Moses, the Law, and Israel, pointing to Christ’s Greater Kingdom. The Law points us to our need for Christ (Gal. 3:19) and to the very nature of His Kingdom (Rom. 8:3,4; 13:8ff). Christ is the end because He comes from Israel (Rom. 9:4ff), He is the fulfillment of Israel (Rom. 10:3), and He brings Israel’s role and function to its climax. The period of Moses, the Law, and Israel ends with Christ establishing His greater Kingdom. In Christ, His rule and His Law now prevail over all the nations, not merely Israel (Matt. 28:19,20; Col. 1:13; 1 Cor. 15:27).

We will now consider each of the related issues of Moses, the Law, and Israel in more detail.

73 It is important to distinguish this position from Wrede’s. To say that Law is given through angels in accord with the old creation structure is not the same thing as to say that evil angels gave the Law (Wrede 96). We simply state that God gave the Law though His angels. 74 Hebrews 2:2-4 also develops the type-antitype argument in reference to the Law. For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, (3) how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, (4) while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his will.

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2.1. Moses, the Mediator of Israel

Paul sees Moses as the great mediator between God and Israel. Paul speaks of Moses as mediator in Galatians 3:19,20 where he states, the Law was appointed through angels by the hand of a mediator. In 1 Corinthians 10:1-2, Paul links Israel to Christ through baptism, when he writes:

I want you to know, brothers, that our fathers were all under the cloud, and all passed through the sea, (2) and all were baptized into Moses in the cloud and in the sea.

In baptism, Israel is united to Moses even as the New Covenant believers are baptized into Christ (Rom. 6:3; Gal. 3:27,28).

As mediator, Moses led Israel out of Egypt through the Red Sea (1 Cor. 10:1,2). He was the one who stood between Israel and God at Sinai, the one who interceded on their behalf after their sin with the golden calf, and the one who led them through the wilderness.

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2.2. Moses the Lawgiver

Moses was the great lawgiver; he mediated the Law to Israel. In Romans 5:13-14, Paul links the giving, or the coming, of the Law to Moses. In Galatians 3:19,20, Paul speaks of the Law being appointed though a mediator. In 2 Corinthians 3:14-15, Paul says:

But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts.

In Corinthians, Paul links the Law and Moses so closely that he says when Moses is read,” instead of when “the Law is read,” or when “God speaks.” The rest of the New Testament has a similar focus. John says, For the law was given through Moses (John 1:14). In Acts 15:1,5-21, the Law is also linked to Moses. Although the Law was God’s Law, Moses is regarded as the lawgiver.75

Through the mediation of Moses, Israel was brought under the Law. Paul uses the expression eleven times in his epistles (Rom. 2:12; 3:19; 7:6; 1 Cor. 9:20,21; Gal. 3:23; Gal. 4:4,5,21; 5:18; Phil. 3:6). To be under the Law has two elements. First, the Law gives specific commands to Israel, clearly defining God’s will for the nation. It is an external summary of God’s demands upon her for deliverance from Egypt. Secondly, Israel has entered a new, distinct jurisdiction or covenantal administration. She is no longer without Law. Beginning with this period, the Law defines Israel’s relationship to God. Israel is to come to God through the Law. If Israel obeys, she will be blessed, if she does not, she will be cursed.76 God then continues by telling tell the people that they will disobey, and because of their sin they will be cast out of the land (Deut. 27-30). As a result of their sin, the Law will lead to judgment. After they had been cast out, God would then re-gather them and circumcise their hearts so they might live (Deut. 30:1-6).77

The new position had profound consequences. Israel has a greater knowledge of God and so greater responsibility (Rom. 7:7-11). In Romans 9:4, Paul speaks of the blessing of the Israelites: to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. At the same time, due to their being in Adam, in the sinful flesh, and under the power of sin, the Law exposes Israel’s sin and demands judgment.78 The consequence of Israel’s disobedience is that the Law brings a curse upon Israel (Gal. 3:10,11). Romans 5:20 declares that the Law is given to increase sin.

In Galatians 3:22-25, Paul clearly states:

But the Scripture [Law] imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. (23) Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. (24) So then, the law was our guardian until

75 From Galatians 3:20, we see that Paul also links the Law to angels (Heb. 2:2-4). 76 Before entering the Promised Land, Moses instructed Israel they were to go to Mount Gerizim and Mount Ebal (Deut. 27:11-26; Josh.8:30-35) where they were to covenant with God under the threat of blessings and curses. 77 The Law is not a restatement of the Covenant of Works and the Law cannot save. It belongs to the old creation, a place of sin and death.78 The Gentiles do not have the Law but are also cursed, being fallen in Adam. Although in the same position as the Gentiles, when the Jews were given the Law they then entered into a new relationship governed by Moses and the Law. Since they continued to break the Law, they were still under the curse of God through Adam’s sin and also through the breaking of the Law of Moses.

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Christ came, in order that we might be justified by faith. (25) But now that faith has come, we are no longer under a guardian.

In contrast with the coming of the grace of the gospel, Paul emphasizes the following functions of the Law to Israel, mainly:

The Law identifies sin (Gal. 3:19; Rom. 7:8,10,14-25). The Law increases sin. It does not only identify sin, but since sin is a power, when sin

meets the Law, sin rebels against it (Gal. 3:19; Rom. 5:20). The Law holds men captive and in bondage. The Law is like a prison (Gal. 3:23). The

Law makes men slaves; they are like children under a guardian, rather than being mature sons (4:1:2).

The Law brings a curse (Gal. 3:10). The Law was made to teach us our need of a savior and to drive us to Christ (Gal.

3:24). Moses, Israel, and the Law point forward to Christ’s greater Kingdom (Rom. 13:8-

10).

The Law pointed Israel forward to the Seed who would save. Israel’s position illustrates the reality of Adam’s sin and forces Israel to wait for the promise of salvation in Christ. Why then the law? It was added because of transgressions, until the offspring should come (Gal. 3:19). Paul stresses that we are redeemed from this present evil age (Gal. 1:4) which includes the period of the Law, the entire period before faith came (Gal. 3:23,24). The coming of Christ and the New Covenant brings the period of the Law to an end. He was born under the Law in order that He might redeem us from the curse of the Law, and that we might receive the adoption as sons (Gal. 4:5).

Paul consistently calls attention to Israel’s history under the Law as one of constant failure. In 1 Corinthians 10 (the wilderness wanderings) and in Romans 10:5ff (a reference to the prophecies in Deuteronomy 28- 30), Paul shows that the Law, far from leading to blessing, exposed the reality of Israel’s (and all men’s) fallen nature, a condition that remains until God restores her in the New Covenant.

Since Israel was baptized into Moses, the Law bound her. To be free of the Law, she needed a new mediator, one with better promises. This is stated clearly in Hebrews 8:6, But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.

Moses and the Law point to Christ, the new and greater mediator in whom alone is salvation. As a type, Moses is consistently portrayed as a lesser mediator compared to Christ (Deut. 18:15). In Galatians, Paul stresses that the Law was given to Moses, through angels, placing distance between Israel/Moses and God. In contrast, Christ has a direct relationship to the Father, a relationship that all in Him now share. All in Christ are sons with direct access to God, aided by the Spirit (Gal. 4:1-8). In 2 Corinthians 3, Paul stresses that Moses revealed God’s could on stone, in contrast to Paul’s own ministry in the New Covenant, which writes God’s Law upon the heart by the Spirit. Moses also placed a veil over his face so the people could not look at his fading glory. Moses wanted them to look beyond his glory to the greater glory that was coming in Christ, the one whom we will be able to see face to face (2 Cor. 3:17).79

79 In contrast, Robertson (The Christ of the Covenants. Phillipsburg: P&R Publishing, 1980. Print.192) argues that Paul is pointing to the fading of the glory on Moses’ face. While we do not accept Robertson’s position, both of these interpretations point to the lesser glory of Moses and the greater glory in Christ.

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2.2. Moses, Israel, and the Gentiles

The giving of the Law distinguished Israel from the other nations.

AdamOld Creation

Gentiles Without the Law

JewsUnder the Law

The Jews and Gentiles were under two distinct covenantal administrations during the old creation. While both were under the old creation (and so cursed in Adam), the Gentiles are not under the Law, and were far from God. In Ephesians 2:12,13, Paul states,

[R]emember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. (13) But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

Although the Gentiles are without the Law, that is, not under the Law, the general demands of God upon them still apply. Paul says they were a Law unto themselves; for the substance of the Law is still written upon their hearts and minds (Rom. 2:14; 2:26). As such, they will be judged by their conscience. The Gentile position was called “being in darkness,” and they were alienated from the life of God (Eph. 4:18). Paul develops this threefold distinction in 1 Corinthians 9:20,21.

To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. (21)  To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.

There are three positions with reference to the Law described in these verses. The Jews are those under the Law. The Gentiles are those who are without the Law (outside the Law). Paul, though, doesn’t fall into either category. As a Christian, Paul is not bound under the Law of Moses; rather, he is under the Law of Christ.

3. The End of the Law

The coming of faith and redemption in Christ brings the period of Moses and the Law to an end. The believing Jews, who were under the Law and baptized into Moses, are redeemed from their position and the curse. They are now in Christ and so they receive the adoption of sons (Gal. 3:24ff). In Christ, the New Kingdom, the new jurisdiction, the new creation, has come. In Romans, Paul raises the subject of the righteousness of God. He says, For Christ is the end of the law for righteousness to everyone who believes (10:4).

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The coming of Christ, the new and greater mediator, fulfills the type and brings Moses, Israel, and the Law to an end. Christ is from Israel, fulfills Israel’s role, and brings this historical redemptive period to a close.

Since Moses, the Law, and Israel are types, they pointed to the true nature of the Kingdom of Christ. When dealing with the Law, it is important to make a distinction between the jurisdiction and the content of the Law. When considering jurisdiction, the change in jurisdiction from “under Moses” to being “in Christ” is absolute (1 Cor. 9:21). One is either under Moses, or in Christ. One cannot be both. In reference to the content of the commands, what the Law says does not change significantly between Moses and Christ; the Law given to Moses is a type pointing to the fuller revelation of Law of Christ (Matt. 5-7). In the New Testament, the Law is fulfilled and brought to its climax in Christ and the New Covenant (Rom. 12:1; Eph. 5:2; Phil. 2:17; Phil. 4:18; 1Tim. 5:18; 1Cor. 9:9). The demands of Christ’s Kingdom far exceed those under Moses, and the consequences of breaking the Law are clearly increased. This is evident in the Sermon on the Mount. We will consider this topic in more detail when we consider the rule of Christ in His Kingdom.

We diagram the difference between jurisdiction and content as follows:

Lesson Seven Questions

The Jurisdiction and Content of the Law

1. A Complete Break in Jurisdiction

Moses’ Jurisdiction Christ’s Jurisdiction

2. Continuing in Content form Type to Antitype

Moses as Type Christ as Antitype

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1. Why is it important to define the term law in Paul’s thinking?2. Does Paul use the term law to mean simply the demand of God upon His people? 3. Who interprets the Law as just legalism? Critique this position. 4. What is Paul’s principal use of the law? 5. Explain the various terms and how they mean the same thing in Galatians 3:10 -14. 6. Explain the relationship between Moses, Israel, and the Law? 7. What is the significance of 1 Corinthians 10:1,2 to the relationship between Moses and Israel?8. Exegetically, does Paul divide the law into three? 9. What do we mean by the Law of Christ? Give texts. 10. If the Law is related to Moses, Israel and the old creation, is a Christian under the Law?

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Lesson Eight: The Second Man, the Last Adam

In this section we will consider the coming of Christ and His blessings, particularly the new creation. In the fullness of time, Jesus entered the old creation, and through His death and resurrection, He died to it and brought in the New Covenant/creation. This lesson considers Christ’s coming and introduces His mediatory work. The period under discussion and the transition between the ages is highlighted in the diagram below.

1. The Coming of Christ

1.1. The Fullness of Time

Jesus came in the fullness of time.

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,(5) to redeem those who were under the law, so that we might receive adoption as sons (Gal. 4:4,5).

…making known to us the mystery of his will, according to his purpose, which he set forth in Christ (10) as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth (Eph. 1:9,10).

The focus of the expression the fullness of time is not primarily on the fact that Christ came at an appropriate time in history, when Roman rule and the Greek language and culture made the transmission of the gospel to all nations easy. Nor is its chief meaning the time that God ordained according to prophecy. Although both of these are true, the fullness of time stresses the closing of the Adamic/Old Covenant period and the arrival of the New Covenant/new creation.80 The coming of Christ made a decisive break. He brought in the final period, the one to which all the promises have pointed, the time in which the Messiah would come and establish His Kingdom.81

80 This is true for all those in Him. 81 In Christ the new creation has come, but aspects of the old creation also continue; both creations coexist for a time.

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1.2. The Mystery of the Gospel

The term mystery (or the mystery of the gospel) is used twenty-one times by Paul. The mystery refers to something that was hidden but has now been revealed in the progress of revelation. The mystery is fully revealed in Christ. God’s Old Testament plan was partially revealed through typology and the prophets (2 Tim. 1:9; Tit. 1:2; Acts 24,26), but the exact nature, the full implication of the plan, was not revealed. It was hidden, remaining a mystery until Christ revealed it to men (Rom. 16:25,26; Col. 1:26; 2:2,3; Eph. 1:9,10).

[T]hat their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, (3) in whom are hidden all the treasures of wisdom and knowledge (Col. 2:2,3).

[M]aking known to us the mystery of his will, according to his purpose, which he set forth in Christ,(10) as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth (Eph. 1:9,10).

In Christ, the mystery of God is revealed.82 He is the center of God’s work. In Him and through Him, God will work out His purposes, and all things 83 will be brought to completion.

1.3. Christ's Work in Both Creations

Christ comes as the second man, the last Adam (1 Cor. 15:45,47), the one who brings in the new creation and consummates all things. Adam was the capstone and center of the old creation, and Christ is the capstone and center of the new creation. Christ, the second Adam, does not merely undo the work of the first Adam, head of the old creation; His work and the blessings He brings in the new creation are superior in every aspect.

Christ entered the old creation, born of a woman, as a Jew born under the Law, and then, through His death, He died to the old creation and its structures. His resurrection brought in the new creation. In Romans 1:3,4, Paul stresses that Christ came in the flesh (old creation). He was of David’s seed. By His resurrection, He was declared to be the Son with power, raised by the Spirit. In Galatians 4:4-5, Paul says that Christ was born of a woman, under the Law (both old creation categories), and in His resurrection He brought with the Spirit his own people from under the Law into a new creation status of sons.

The new creation began with Christ’s resurrection. The new creation is found in Christ, but since Christ is currently hidden, the new creation is also hidden in Him (Col. 3:1-4). At present, Christ is ruling over all things in heaven (1 Cor. 15:22-26). He will be fully revealed at His return, when the continuing old creation and the period of co-existing creations will end, and the new creation will be fully revealed.

82 Carson, D.A. “Mystery and Fulfillment: Toward a More Comprehensive Paradigm of Paul’s Understanding of the Old and New.” Justification and Variegated Nomism: Volume 2, The Paradoxes of Paul. Ed. D.A. Carson, Peter O’ Brien, Mark A. Seifrid. Grand Rapids: Baker Academic, 2004. 393-436. Print. 393ff. 83 This includes both Jew and Gentile.

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1.4. The Resurrection of Christ

The resurrection of Christ is as central to Paul’s gospel as the cross is. Paul never stops at Christ’s death; he also asserts the vital importance of Christ’s resurrection. In 1 Corinthians 15, he describes the gospel he preached:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, (4) that he was buried, that he was raised on the third day in accordance with the Scriptures (1 Cor. 15:3,4).

Christ’s resurrection shows that God is committed to redeeming mankind and the entire old creation. Christ’s human nature was raised (1 Cor. 15:44ff). Adam, the old head, had brought death to all. In Adam, mankind was defeated, but through Christ’s resurrection, God completely overcomes both the world of Satan and his efforts to defeat men and sin. In Christ the God-man, the position of men is reversed and restored. In Adam, men were accounted sinners; in the resurrection, in Christ, men are declared righteous (Rom. 4:23-25). The resurrection of Christ’s body is also the basis for the re-creation of the whole old creation.

In Christ’s resurrection, He given new resurrection life (Rom. 6), and through Christ’s resurrection we receive the Spirit (Rom 8:11, 1 Cor. 15:45). In Christ’s resurrection, we become new men, being constantly renewed in the inner man by the resurrected Christ, and finally, in union with Christ’s resurrection, our bodies will be raised with Him (1 Cor. 15)

Jesus’ resurrection and the church’s resurrection should be seen as a single event. Christ’s resurrection is not only a promise that God will raise all men in the future; rather, because of union with Christ, believers already share in Christ’s resurrection. They are raised with Him (Eph. 2:6), sit in the heavenly places in Him (Eph. 1:20-22), and their lives are hidden in Him (Col. 3:1-4) (Gaffin, Resurrection and Redemption 58-65).84

2. Christ, the Mediator of the New Covenant

2.1. Christ as Mediator

Christ is the only mediator (a mediator is one who stands between two opposed parties to help reconcile them) of the New Covenant and the only mediator between God and man. It is only through Christ that men can come to God, and that God speaks to men. In 1 Timothy 2:5-6 Paul says, For there is one God, and there is one mediator between God and men, the man Christ Jesus, (6) who gave himself as a ransom for all, which is the testimony given at the proper time. Paul calls Christ the Mediator only once.85

Christ’s mediatory role is developed by contrasting Christ with Adam through typology and by considering how Christ mediates His work to men in union with Himself.

Our mediator represents both God and man. He was sent as God’s representative, yet He is also man’s representative. In Romans, Paul stresses that Christ is God’s free gift, and in

8485 It is used twice in Hebrews 9:15 and 12:24.

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Him, man has a representative who is righteous before God. God reconciles us to Himself in Christ, for in Him, man has a reconciled representative. God sent His Son to be a ransom; in Him, man has a ransom to redeem him from the curse and bondage of the Law. God sent His Son to be a propitiation for sin, so in the Son, we have a substitute and expiation. We have one who takes our sins.

Christ’s mediatoral work is not limited to His death on the cross but includes His life, death, and new resurrection life. As mediator, Christ was perfectly obedient in life. He rendered His greatest act of obedience on the cross, and now continues to live for God in His resurrection life. In Romans, Paul teaches that we are justified by His life (5:17,19), His death (3:22ff; 5:9), and His continuing intercession (8:33,34). The same principles apply in reconciliation and ransom.

Christ won the blessings from the cross in an objective manner in history. Our salvation in Christ is objective, occurred in history, is corporate, and is eschatological. It is objective because it occurred 2000 years ago. We were united to Him before the foundation of the world (Eph. 1:5). In union with Christ, we died with Him and it in union, Christ’s work, in His life, death, and resurrection is ours in time by faith and the Spirit. Christ’s death was corporate. Because He is the mediator and the head of His church, His church therefore is included in His action. He died alone for His people, but His people are also regarded as having died in Him. Finally, Christ’s death is eschatological. It brought the old world to an end, and with His resurrection, brought in the new creation.

The objective nature of the resurrection, already accomplished in Christ, means that Paul can speak of Christ’s salvation as already perfect for believers. The church is perfect in Christ’s objective perfect work, and the church partakes of His perfect life through union and baptism. Faith is the obedient acceptance and assent to the preaching of redemption already accomplished in Christ. In baptism, God unites us to the benefits of Christ’s work.

Because God’s work was first in Christ and then was applied to us, Paul attributes what happened to Christ to the church. In Galatians 4:4-6, Paul begins by speaking of Christ’s own actions: He was born of a woman, born under the law, to redeem those who were under the law. Then suddenly Paul speaks of the position of the church, saying, that they might receive the adoption of sons, since Christ was raised as a son (Rom. 1:3,4). Paul uses the same terms for Jesus and the church because they are united, and the church shares Christ’s salvation first worked out in Him and subsequently in them. In 1Timothy 3:16, Paul says that Christ was vindicated or justified by God in His resurrection.86 In Romans 4:23-25, Paul speaks of Jesus’ resurrection and vindication as proof that all will be justified who they trust in Christ, who was delivered up for our trespasses, and raised for our justification (v. 25). The objective vindication of Christ mentioned in 1 Timothy 3:16, is applied seamlessly to believers because of our union with Him. The language Paul uses in Romans 4:23-25 shows the close nature of the connection, for Paul declares that Jesus was raised, not for His own justification, but for ours.

Although, when speaking of Christ’s work, we tend to divide it for the sake of analysis, His work, defined by His obedience, the cross, and His subsequent resurrection life, must be considered as a whole. Christ’s work is one, and those saved in Him receive all its benefits. In union, we are joined to Him and so receive the benefits of His full work.

86 This verse mirrors Romans 1:3,4. The mention of the Spirit refers to Christ’s resurrection in a new spiritual body (1 Cor. 15:44ff; Rom. 1:3,4).

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2.2. Christ’s Humility and Obedience

Because Christ was obedient to God in all His work, He thereby merited salvation for all those in Him. Since Christ’s obedience replaces Adam’s disobedience, Paul contrasts the two.

In Philippians 2:6-11, Paul stresses Christ’s humility and obedience. He was blameless unto death, so God highly exalted Him. In Philippians, Paul implies the two-Adams contrast. Christ obeyed whereas Adam disobeyed.87 The underlying test for both Adam and Christ was humility and faithful obedience to God. In this regard, we see that demands made upon Christ far exceeded those placed on Adam, and because of that, Christ’s reward far surpasses that of Adam.

[W]ho, though he was in the form of God, did not count equality with God a thing to be grasped, (7) but made himself nothing, taking the form of a servant, being born in the likeness of men. (8) And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (9) Therefore God also has highly exalted Him and given Him the name which is above every name, (10) so that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, (11) and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:6-11).

In contrast, Adam sinned in the garden by seeking his own glory and trying to grasp equality with God. He reached out and took the fruit from his wife which was from the tree that Satan promised would make him like God. Christ, even though He was the very form of God and equal with God, humbled Himself and obeyed, and God rewarded His obedience and faithfulness. The writer to the Hebrews teaches that Christ learned obedience by the things that He suffered (Heb. 2:10; 5:8,9).

Christ’s obedience was far greater than that required of Adam. Adam had a short probation in the perfect setting of the garden. Christ rendered His obedience in a sinful, depraved, and fallen world.

 In 2 Corinthians 8:8,9, Paul alludes to the great cost of Christ's obedience, saying that Christ laid down His pre-incarnate glory in order to save us:

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich (v. 9).

Furthermore, Christ’s obedience obligated Him to give His life; He had to be obedient unto death, even death upon the cross. In all respects, Christ’s obedience was greater than that required of Adam.

Since Christ was equal with God and yet humbled Himself, God exalted Him to a position of glory, one far superior to that which Adam could have attained. The Father exalted Him and gave our Messiah the very position of Israel’s God (Phil. 2:10,11).88

87 Paul stresses Christ’s obedience while only mentioning Adam’s disobedience because his intent was to focus upon Christ, not Adam. 88 This description of Christ is drawn from Isaiah 45:22-25 where it is applied to the God of Israel.

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2.3. Christ’s Obedience, Justification, and Life

In Romans 5:12-19, Paul also contrasts the consequences of Adam’s disobedience with those of Christ’s obedience, arguing that Adam’s sin brought judgment, condemnation, and death upon the old creation. Christ’s work brings righteousness and life.89

Paul uses typology in Romans 5:15-19 both to parallel and contrast Adam with Christ. In verse 14 of that chapter, Paul called Adam a type of Him who was to come, pointing to Christ. Adam was a type; Christ is the antitype. Adam parallels Christ as representative of humankind, and at the same time, Adam’s work points to Christ’s greater work.90 91

Paul builds his argument in Romans 5:15-19 around three contrasts: First, in verses 15-17, Paul makes the point that Christ’s work is far greater than that of Adam. Second, in verses 16-17, Paul emphasizes the consequences of each man’s actions. Adam’s action brought condemnation leading to death. In contrast, Christ brought righteousness leading to life. Third, in verses 18 and 19, Paul returns to the simple contrast he began in verse 12 between Adam’s sin and Christ’s obedience, completing the thought he began but did not finish there.

We can diagram verses 12-19 as follows (two of the contrasts mentioned above are found in verses 15-17, and the final contrast is found in verses 18 and 19):

1. V. 12 The Entrance of Death Through Adam

4. V. 18,19 Return to Simple ContrastAdam’s Sin - Death

Christ’s Obedience - Righteousness

Structure of 5:12-19

2. V. 13,14 Proof that SinEntered Through Adam

Not the Law

3. V. 15-17 Christ the Greater Antitype

than Adam

(a) Romans 5:15

But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.

89 Christ’s obedience includes not only His paying the debt of sin upon the cross, but also includes all the benefits of Christ’s life: His prayers, His fasting, His kindness, and His faithfulness. It is in both Christ’s life and His death that the righteousness of God has been satisfied. Believers participate in all His righteous works, His perfect obedience. 90 This lesson considers the relationship between Adam and Christ, while Lesson Eight considers how Paul develops the relationship between the old covenants (principally the Mosaic Covenant) and the New Covenant.91 For an introduction to Pauline typology, see Lesson Two. Lesson Eight discusses typology in terms of circumcision and Lesson Fifteen covers typology with respect to the Law.

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1. But the free gift is not the like trespass: The word but introduces a contrast; namely that Christ’s work is far greater than Adam’s. Paul develops the contrast in terms of their actions and the consequences of those actions.

2. In their respective actions, Adam earned his reward, which was death, but the grace of God in Christ was God’s free gift. Although Christ earned His reward through His obedience, His action was the free gift of God which was neither owed nor could it be earned.

3. Adam’s trespass led to many dying. Christ brought the grace of God.

4. Paul speaks of Adam’s and Christ’s actions affecting many. In Adam many died and Paul says God’s grace goes to many. Paul also use the word many in verse 19. Who are the many? Some have argued that many is to be read in the light of verse 18 that speaks of all. Many would then mean all. Moo (336) suggests that many refers to a great number; how inclusive it is can be determined only by context. In the parallel verse in 5:17, the many is qualified. Paul stresses that the many are only those who have received the gift, so the term, many, must be read contextually. Paul seems to use the term to stress not the great number of persons, but rather to show that both Adam and Christ are representatives.

(b) Romans 5:16-17

In verses 16-17, Paul stresses the greater-than argument of verse 15. The gift is far superior to what was earned: the offense produced condemnation and death, while the gift of Christ brings righteousness and life.

For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. (17) For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ (Rom. 5:16,17).

1. The verses clearly show the representative nature of the two men and the effect of their works. Adam’s act brought condemnation (v. 16b) and death (v. 17a), while Christ’s brought righteousness and life (v. 17b).

2. In the contrast, judgment and condemnation are legal and forensic terms. Adam’s sin led to God’s rendering a judgment, a legal verdict. God legally condemned Adam (and so all men). The legal verdict of condemnation led to the sentence, the reign of death. In contrast, Christ brought the gift of righteousness, another legal term. All those who receive His righteousness are now declared legally just, and so they merit the reward of life.

3. The greater nature of Christ’s work is seen partially in its scope. Adam sinned once, and judgment and condemnation came upon all men. Jesus’ one act of obedience is greater because it justifies despite many trespasses. “That one single misdeed should be answered by judgment, that is perfectly understandable: that the accumulated sins and guilt of all the ages should be answered by God’s free gift, this is the miracle of miracles, utterly beyond human comprehension.” (Cranfield, Romans 286)

4. In these verses Paul also makes an important break in the parallel as he considers those who are affected by Adam’s and Christ’s representative positions. In Adam, death reigns over all men. In contrast, life is given only to those who receive the gift. Not all men obtain the gift of life. The word receive both limits the scope of those who gain the gift and stresses the gracious nature of the gift.

(c) Romans 5:18, 19

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In verses 18-19, Paul completes the simple contrast between Adam’s work and Christ’s which he began in verse 12.92 These verses summarize his whole argument.

Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. (19) For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.   

Paul reasons that one man’s offense led to judgment and condemnation on all, and one man’s righteous obedience, a free gift, brought righteousness and justification unto life for all men.

1. Verses 18 and 19 emphasize the representative nature of Adam and Christ, whose actions affect all men.

2. The representative actions lead to the legal condemnation and justification of all men. Adam’s sin led to condemnation and death reigning throughout the old creation. In contrast, Christ’s obedience brought justification, righteousness, and life to all who receive Him. As representatives, their actions determine the fate of all men in the creation. In this comparison, Paul does not say that one man’s sin led to sin entering into the creation, which in turn affected all men. He doesn’t say that all men now sin and therefore each man is personally judged and condemned for his own sins; rather, Paul makes a very simple and stark contrast. He says that Adam’s sin condemned all men, even as Christ’s righteousness is a free gift to all. The actions of individual men, other than Adam and Christ, are not considered. This simple contrast stresses the universal legal condemnation (Adam) and justification (Christ) that occur.

3. What does Paul mean by all men? 93 The following suggestions have been made:

a. Paul is drawing upon Isaiah 53 where he uses the word all. If this is correct, all is not a mathematical term. It is not a fixed number; rather, it is a literary device.

b. Paul is teaching universal salvation. This line of thought argues that since all men are condemned in Adam, all men are also justified in Christ and as Paul clearly teaches the universal effects of sin, he therefore must also be teaching the universal effects of salvation. This line of thinking is unsustainable. In verse 17, Paul emphasizes that only those who receive Christ have the gift of righteousness reigning in life. In Paul’s other letters, he repeatedly underscores the necessity of embracing Christ by faith (2 Thess. 1:8,9; Rom. 2:12). If Paul were teaching universalism here, he would be contradicting himself.

c. Paul is teaching what is now called hypothetical universalism or Amyraldiansm. This doctrine states that Christ’s death can atone for all men, if applied to them, but because all men do not have faith, the atonement is limited. In this reading, Paul is claiming that Christ’s one act of righteousness justifies all men, even thought it will not be applied to all. We reject this interpretation for the following reasons. First, in other places the Scriptures teach particular redemption, which is that Christ only dies for a limited number, His own. Second, in Romans 1-4, Paul has already proven that men are only justified if they

92 In verse 12, Paul explains how sin entered the old creation. In verse 14, Paul calls Adam a type. In verses 15-17 the focus switches as Paul stresses that as antitype, Christ is much greater than Adam. Paul concludes his argument, in verses 18 and 19, by making a simple comparison between Adam and Christ, the two great representatives. 93 In Romans 5:12ff, Paul uses both the word many (v. 15,19) and all ( v. 18) to express the representative nature of Adam and Christ. We considered Paul’s use of the word many in verse 15.

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have faith. Universal salvation contradicts this. Third, the argument is based on a distinction between an abstract idea of justification upon the cross and the justification that is actually conferred upon specific men. In Paul’s letters Paul never speaks of justification in the abstract. Only specific people are actually justified. Moo notes, “Paul always uses justification language on the status actually conferred upon the individual, never on the atonement on the cross” (343). In these particular verses, Paul is not describing a general event offering a potential justification to all; rather, he is contrasting the effect of Adam’s sin, and Christ’s obedience as representative of His chosen.

d. The best understanding of the word all is that Paul uses it in order to emphasize the security of all those in Christ. All men who are in Christ will receive the blessings of Christ. The word all stresses their absolute security in Him. Christ’s blessing is certain (Moo 343).

Verse 19 both parallels and expands verse 18. I have illustrated the various parallels through a combination of numbering, italics, and underlining. We can also see the parallels in the table below.

Therefore, as through (1) one man’s (2) offense (3) judgment came to all men, resulting in condemnation, even so through (1) one man’s ( 2) righteous act (3) the free gift came to all men, resulting in justification of life. For as by (1) one man’s (2) disobedience many were made sinners, so also by (1) one man’s (2) obedience many will be (3) made righteous (v.19).

v.18. (a) one man’s offense judgment/condemnation

v.18. (b) one man’s righteous act free gift/justification

v.19. (a) one man’s disobedience made sinners

v.19. (b) one man’s obedience made righteous

1. Verse 19 continues the simple two-Adams contrast. The actions of the representatives affect all those joined to them.

2. Adam’s sin is called one man’s disobedience, while Christ’s actions are called one man’s obedience. The word obedience parallels Paul’s use of the word in Philippians 2. These phrases highlight the fact that Christ was obedient unto death, the apex of His obedience in life.

3. The categories in Romans 5:18,19 are legal and forensic. The offense led to judgment and condemnation. Obedience led to justification unto life. In verse 19, Paul introduces the term made righteous. Made righteous does not refer to an internal work, meaning that all men subjectively changed, and were inwardly made righteous;94 rather, it refers to a present, objective status of righteousness before the Law. Even as the terms judgment, condemnation, and justification are legal, forensic terms, so is made righteous.

94 Although Paul does teach us here that sin reigns over men subjectively (Lessons Four and Five), and that union with Christ will affect the inner man, that is not Paul’s present concern or his emphasis. In this passage, Paul is spotlighting the objective, legal aspect and consequences of Adam’s and Christ’s actions in order to stress the greater security and blessing in Christ.

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Paul uses the term in parallel with the terms justification/condemnation (also legal terms) in verse 18. In the Greek the term is also legal.

4. Paul varies tenses. In verse 19, he writes that many will be made righteous, pointing to the future. Adam’s sin has already brought condemnation upon all (5:12,18,19). When Paul, in verse 18, speaks of the work of Christ, he makes no reference to time, indicating that it is already a completed act, but in the parallel verse 19, Paul speaks of the benefits of Christ’s work as future they will be made righteous. This may refer to the two realities that although we are presently justified by faith, we are still awaiting the legal, formal, and public declaration of righteousness in the last day.95

Verses 18 and 19 complete Paul’s thought begun in verse 12 where we are informed that Adam sinned and consequently all sinned in him, and so all die. To all who receive Christ, the second man, the last Adam, His obedience brings the declaration of justification and the legal status of “life” before God upon all who receive Him.

Representative Theology

Adam’s Disobedience

LegalCondemnation

Death

To All Men

Christ’s Obedience

Legal Justification

Life

To All In Him

Old Creation New Creation

3. Christ is the Mediator of the New Covenant

Christ is the mediator of the New Covenant. In 1 Corinthians 11:25, Paul quotes Christ’s own words in the upper room, In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

95 Moo 346.

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There are eight direct references to covenant in Paul’s writings: Romans 9:4; Galatians 4:24; Ephesians 2:12; Romans 11:26-27; 1 Corinthians 11:25; 2 Corinthians 3:14; 2 Corinthians 3:6; and Galatians 3:17. These, plus the direct reference to the New Covenant in 1 Corinthians 11:25, show the importance of the covenants in Paul’s thinking. In addition, Paul builds a number of his arguments around the relationship between the Old and New Covenants, a technique made necessary by the Jewish claim that the old Mosaic Covenant still continued in the New Covenant church. In Lesson Six, we considered how Christ fulfilled the promises of the Abrahamic Covenant, and in this lesson we will focus on how Christ fulfills the Mosaic and Davidic Covenants.

Like Adam, the old covenants were types. They bound Israel under the Law and at the same time also pointed God’s people to the antitype, the types’ fulfillment in the New Covenant. This dual aspect, both binding Israel and pointing Israel forward to the types’ ultimate fulfillment, explains how Paul can both criticize the Old Covenant, Moses, and the Law, if read apart from their fulfillment in the New Covenant, and commend the fulfillment of the Old Covenant types in the New Covenant.

2.2. Paul’s Use of Circumcision in the New Covenant

Circumcision is a central aspect of the Old Covenant, so Paul shows how circumcision is fulfilled in the New Covenant. In Israel, an uncircumcised Jew was an idolater, rejecting God’s covenant, and so excluding himself from the people of God. The act of circumcision committed a Jew to Israel, to the Law, and to Israel’s God. In Galatians Paul indicates that through receiving circumcision, one accepted the whole Old Covenant (Gal. 5:3).

I testify again to every man who accepts circumcision that he is obligated to keep the whole law (Gal. 5:3).

Circumcision was also an external sign, a type that pointed forward to the need for the internal spiritual circumcision of the heart (Deut. 10:16), to God’s promise that He would circumcise Israel’s heart in the future (Deut. 30:6).

Circumcise therefore, the foreskin of your heart, and be no longer stubborn (Deut. 10:16).

And the LORD your God will bring you into the land that your fathers possessed, that you may possess it. And he will make you more prosperous and numerous than your fathers. (6) And the LORD your God will circumcise your heart and the heart of your offspring, so that you will love the LORD your God with all your heart and with all your soul, that you may live (Deut. 30:5,6).

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External Circumcision

1. In Order to JoinIsrael in the Flesh

Under Moses

2. Points toIsrael’s Need for

InternalCircumcision(Deut. 10:16)

3. Points to the Future Promise ofInternal Circumcisionin the New Covenant

(Deut. 30:6)

In Deuteronomy 27-30, God assured Israel that if she obeyed she would be blessed, but warned that if she was disobedient, she would be cursed and cast out of the land. Moses then told Israel that, in the future, she would disobey God, and so God would cast the nation out of the land. After that, God would intervene, restore Israel, and circumcise Israel’s heart so that she would love and obey Him (Deut. 30:5,6).96 In the parallel passages of Ezekiel 11 and 36, God pointed to the need for inward obedience and genuine religion. God promised that He would restore Israel and, by the Spirit, He would write His Law upon her heart, thereby circumcising the hearts of His people. These promises are fulfilled in the New Covenant.

Paul explains the true nature of circumcision in Romans 2:25-29; Philippians 3:2,3 and Colossians 2:11,12, in which he applies the principles of circumcision in Deuteronomy to the church.

In the letter to the Romans, Paul develops the theme that in the gospel the righteousness of God has been revealed to men. As part of his argument, Paul considers and rejects the Jewish boast that external circumcision unaccompanied by obedience to the Law counts for righteousness.

For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. (26) So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? (27) Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. (28) For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. (29) But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God (Rom. 2:25-29).

Like Moses before Him, Paul insists that circumcision, as the Jewish badge of commitment to God, must be accompanied by an inward circumcision of the heart by the Spirit that leads to a true obedience from the heart in order to satisfy God’s righteousness. A true Jew is one who is inwardly circumcised in the heart by the Spirit (the fulfillment). A Gentile who does the very thing that circumcision pointed to will be regard as a Jew.

Paul sees the fulfillment of circumcision in the New Covenant church as accomplished by the Spirit, in the heart, whether one is Jew or Gentile. The failure of the

96 Ridderbos, Paul 335ff

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Jews was that they were clinging onto the type, rather than seeing that the type pointed to an inward work, a work that was now realized in Christ though the Spirit.

In Philippians 3:2,3, Paul contrasts the external circumcision performed by the Jews and their boasting in the flesh, with the church, who possessing the Spirit and worshiping God in the Spirit is the true circumcision.

Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. (3) For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh (Phil. 3:2,3).

In this passage, Paul argues that the demand for external circumcision (from the old type) is invalid. It is now no more than mutilation. In contrast, the Philippian church now possess the fulfillment of those promises, and is the antitype. The church is now the circumcision because it is they who worship in the Spirit and do not boast in the works of the flesh. Paul declares that we includes both Jew and Gentiles. Even the Gentiles who were never Jews by nature or practice are now the circumcision because they possess the antitype, which is the fullness of the promise. Paul uses the following keywords: external circumcision, the flesh, and boasting (the Old Covenant types) with true circumcision, the Spirit, and the church (the antitypes) to build the contrast between the Old and the New Covenants.

The true circumcision is realized in Christ’s death. Paul develops this argument in Colossians 2:11,12,

In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, (12) having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead.

Paul teaches that even in this predominantly Gentile church in all are circumcised. The type given to Israel is fulfilled in the circumcision (the death) of Christ. Those in Gentile church were circumcised by putting off the body of sin (the old man): this is an internal work upon their hearts by God alone, not by man, done without hands,97 by God Himself, through the Spirit. Circumcision points to a radical change: the death of the old man by God’s sovereign and powerful work through the Spirit.

Paul adds that circumcision also points to Christ’s death. The meaning of the phrase the circumcision of Christ has been debated,98 but because Paul links the circumcision of Christ and His death, burial, and resurrection (the unity of His death, burial, and resurrection is also found in Rom. 6:3,4 and 1 Cor. 15:3,4), the best reading of these verses is that circumcision is a type pointing to the shedding of Christ’s own blood in His death. In the Old Covenant, circumcision united one to Israel and to Israel’s God, and pointed forward to the great work that the Messiah would do. In the New Covenant, circumcision is fulfilled by the coming and death of the promised Messiah, who secured Israel’s blessings. Paul says, In Him you also were circumcised. All those, Jew or Gentile, who are in Him are united to Christ and share in that circumcision. Since Christ died, was buried, and rose again, believers also die, are buried, and are raised. In Him, they are circumcised and put off the body of sins of the

97 The term without hands indicates actions not done by men but by God’s supernatural agency. The term is used in Acts 7:44ff, 17:24, Mark 14:58, 2 Corinthians 5:1, Colossians 2:12, 13, and Hebrews 9:11-24.98 Beasley-Murray, G.R. Baptism in the New Testament. Eugene: Wipf and Stock Publishers, 2006. Print.155-

160.

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flesh. As new men, they are to continue to put off the old man, Adam, and put on the new man, Christ. Paul develops this thought in Colossians 3:9,10.

The close relationship between circumcision and baptism is indicated by the fact that we are circumcised into His death. Having noted that we are circumcised in Christ in Colossians, Paul then continues, without a break, to declare that we are buried with Him in baptism. Paul can make this transition because both circumcision and baptism indicate union; therefore, circumcision and baptism are interchangeable terms. In Christ, the antitype, circumcision is now replaced by baptism.

In summary, circumcision is a type, pointing to the need for an inward work of God to bring about obedience from the heart. In the Old Covenant, God commanded that Israel be circumcised, and He promised Israel that He would circumcise their hearts in the New Covenant. Circumcision points to Christ’s own death, and all those in Him, Jew and Gentile, are circumcised; they have died to the old creation and are raised into the new creation. This is a supernatural work of God, circumcision without hands, by the power of the Holy Spirit alone.

4. The Internal Spiritual Nature of the New Covenant

The internal nature of the New Covenant is developed in 2 Corinthians 3. In 2 Corinthians 3 and 4, Paul teaches that the giving of the Law, which was written by Moses upon stone and brought death, is the great distinguishing mark of the Old Covenant. In contrast, the great distinguishing mark of the New Covenant is the Spirit’s internal, powerful ministry, which is written upon the hearts of God’s people and has the power to give life.99

…who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. (7)Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses' face because of its glory, which was being brought to an end, (8)will not the ministry of the Spirit have even more glory (2 Cor. 3: 6-8)

Paul describes the relationship between the covenants typologically. The Old Covenant had glory, but the glory of the New Covenant exceeds it to such a greater degree that it effectively negates the glory of the Old Covenant that has passed away.

Paul also confirms that his ministry was greater than Moses’ because Moses veiled his face, but Paul refused to do so. Since we have such a hope, we are very bold, (13) not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. (14) But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. (15) Yes, to this day whenever Moses is read a veil lies over their hearts. (16) But when one turns to the Lord, the veil is removed (2 Cor. 3:12-16).

Moses covered his face because his ministry was passing away.100 His face shone with the glory of the Old Covenant, but Moses, realizing that his own ministry was always to point to Christ and His greater ministry (Deut. 18:15), veiled his face. He did not want Israel

99 We must understand that Paul is not saying that in the New Covenant we now have an internal/external flesh/spirit dichotomy that will continue forever. This would be to value the internal and spiritual and devalue the external and bodily. In fact, Paul teaches that the Spirit’s work is presently internal but at the resurrection the outward flesh will be completely replaced by a new spiritual body (1Cor. 15:44). The Spirit will renew every aspect of man’s nature. We will discuss the spiritual nature of the resurrection body taught in 1 Corinthians 15. 100Contra Robertson, in his work The Christ of the Covenants, suggests that what was passing away was the glory on Moses’ face (193,194).

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to focus on the glory of his face and fail to look forward to the greater glory in Christ. Paul takes the veil metaphor and applies it to Israel. When the Jews focus only upon Moses and the Law, rather than turning to Christ, toward whom Moses pointed, they have a veil over their faces, and so they cannot see the glory of the New Covenant. When a Jew does turn to Christ, the veil is removed.

As in Galatians, Colossians, and Philippians, Paul stresses that the coming of the New Covenant brings the glory of the Old Covenant to an end, and replaces it with a new and greater glory.

5. The Temple and Sonship in the New Covenant

In 2 Corinthians 6:16-18, Paul argues that the church in the New Covenant must separate from the idolatry of this world. He reasons this using principles gleaned from the temple (in the Mosaic Covenant) and sonship (from the Davidic Covenant), which he then applies to the church in the New Covenant.

What agreement has the temple of God with idols? For we are the temple of the living God; as God said, "I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people. (17) Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, (18) and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty"101 (2 Cor. 6:16-18).

Paul affirms that the temple foreshadowed the church (2 Cor. 6:16), and that the church is now the temple of God. He quotes Leviticus 26:12. Under the Old Covenant, God dwelt in the temple, in the midst of Israel, but now in the New Covenant, God indwells His people by the Spirit. Believers are the true temple of God. Likewise, the sonship of Israel (Exod. 4:22) reached its old creation highpoint under the Davidic Covenant, in which the king of Israel was called the son of God (2 Sam. 7:14). God promised David that He would be a Father to David’s sons, and they were commanded to obey Him. Paul applies sonship and obedience to the whole church in the New Covenant. This particular promise of the Davidic Covenant finds its fulfillment in the Messiah, David’s greater Son, the one who is God’s Son (Rom. 1:3,4). All believers in Him are sons, having been joined to Christ, adopted, and having become brothers. As sons, they must also keep themselves clean. The New Covenant brings the theology of the temple and sonship to its fulfillment.

5. Christ and the New Covenant and the Forgiveness of Sins

Paul expressly links the forgiveness of sins in Romans 3:25,26, 11:26,27, and 1 Corinthians 11:27 with the New Covenant. In Romans 3:25,26, Paul speaks of God passing over sins committed under the Old Covenant, but in Christ these sins are finally dealt with.

…whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. (26) It was to show his righteousness at the present time…..

Paul makes the same point in Romans 11:26,27. Chapters 9-11 of Romans form a unit. In Romans 9, Paul begins by stressing Israel’s blessed and privileged relationship to

101 The promise of the New Covenant is foretold in Jeremiah 31:31-34 and quoted in Hebrews 8:8-12. Here the New Covenant is clearly linked to new internal obedience (through the Spirit), God’s presence with them, and His forgiveness of their sins. The author of Hebrews develops the implications of the New Covenant in a far more direct manner than Paul does in his epistles.

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God. In Romans 9:4, he writes, They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. Later in Romans 11:26ff, he shows that salvation for the Jews is linked to Christ and the coming of the promised New Covenant: And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob” (27) “and this will be my covenant with them when I take away their sins.”

Paul specifically links the New Covenant (in fulfillment of the Old Testament prophecy in Isa. 59:20,21), the deliverer, who is Christ, and the actual forgiveness of sins. The coming of Christ and the New Covenant is the means of salvation for both the Jew and the Gentile.

In 1 Corinthians 11:25, Paul uses Christ's words to link the forgiveness of sins, the New Covenant, and the person and work of Christ: In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.”

Unlike the old covenants that could not conquer sin (Rom. 3:25,26), the New Covenant does finally and fully deal with sin.

Lesson Eight Questions

1. What does the phrase fullness of time mean for Paul? Give textual support.2. What does Paul mean by the word mystery? Give textual support.3. Cite a text that shows Christ is the mediator of the New Covenant?4. Which two actions/actors control the fate of all men? 5. Using Romans 5:15-17 describe how Christ’s works is greater than Adam’s. 6. Are condemn and justify legal or experiential terms?7. Give a verse which shows that if one is circumcised one must keep the whole of the

Jewish Law. 8. Circumcision points to and i_____________ change and points forward to Christ’s

work in men in the N___ C_________9. Who is the true circumcision in Philippians 3:2? What shows they are the true

circumcision? 10. Describe the outward-inward contrast Paul develops in 2 Corinthians 3:6-8.

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Carson, D.A. “Mystery and Fulfillment: Toward a More Comprehensive Paradigm of Paul’s Understanding of the Old and New.” Justification and Variegated Nomism: Volume 2, The Paradoxes of Paul. Ed. D.A. Carson, Peter O’ Brien, Mark A. Seifrid. Grand Rapids: Baker Academic, 2004. 393-436. Print.

Cranfield, C.E.B. Romans, Volume 1. Edinburgh: T. & T. Clarke Limited, 1975. Print.

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Evans, William B. Imputation and Impartation: Union with Christ in American Reformed Theology. Eugene: Wipf and Stock Publishers, 2009. Print. Studies in Christian History and Thought.

Fuller, Daniel. Gospel & Law: Contrast or Continuum? Pasadena: Fuller Theological Seminary, 1990. Print.

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Garland, David G. 1 Corinthians. Grand Rapids, MI: Baker Academic, 2003. Print.Baker Exegetical Commentary on the New Testament

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Gathercole, S,J, “Justified by Faith, Justified by His Blood: The Evidence of Romans 3:21-4:25.” Justification and Variegated Nomism: Volume 2, The Paradoxes of Paul. Ed. D.A. Carson, Peter O’ Brien, Mark. A. Seifrid. Grand Rapids: Baker Academic, 2004. 147-184. Print.

Knight, George W. The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary. Carlisle: W.B. Eerdmans, 1992. Print.

Köstenberger, Andreas J. Scott R. Swain. Father, Son, and Spirit: The Trinity in John’s Gospel. Downers Grove: Intervarsity Press, 2008. Print

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---The Law and Its Fulfillment: A Pauline Theology of Law. Grand Rapids: Baker Books, 1993. Print

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--- What Saint Paul Really Said. Cincinnati: Forward Movement Publications, 1997. Print.

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Instructor’s Manual

Lesson One Answers 1. Paul’s theology is grounded in history of redemption. 2. The Jews claimed that the Gentiles should be circumcised before they could follow

Christ.3. Paul’s argument begins with Abraham who was given a promise that God would bring a

redeemer (3:6-9). Then the Law was given to Israel through Moses to show sin, it was not given to save and did not negate the earlier promise (3:10,17-25). In Jesus the promises are fulfilled; the period of the Law is ended. To go back to the Law is to go back to an earlier period (3:25-4:7).

4. Each period is defined by a specific group of interrelated concepts/terms. By identifying the term, we can identify period.

5. The main theological point that Paul develops concerning the period of Moses is that Moses brings the Law to Israel, and places them under a curse.

6. The main theological point that Paul develops concerning the period of Christ is that Christ is the fulfillment of the promise to Abraham; the period is defined by faith, Sonship, and the Holy Spirit.

7. In Romans 5: 12-14,20, Paul argues that sin was in the world from Adam before the Law, and that the Law was added to show sin.

8. In Romans 4:7-15 Paul’s main point is that Abraham was justified by faith before he was circumcised.

9. Paul argues that all of God’s works find their focus in Christ. It is in Christ that He gathers all things together in Him. The Father elects us in Christ, and the Son seals us in Him.

10. See notes on page 15.

Lesson Two Answers

1. There are two creations: the old and the new creation.2. Each representative is linked to the creation of which they are the head. 3. The character of the old creation is fallen and under the reign of sin and death4. Adam and Christ are related through typology. Adam is paralleled with Christ, and Jesus

is the greater, second Adam.5. The old man is in Adam as a corporate figure, the new man is in Christ sharing in His

resurrection life. 6. Philippians 2:6ff is an implied contrast between Adam and Christ. Adam failed, by trying

to make himself like God, yet Christ succeeded. 7. Christ is the head and firstborn of the new creation. At present it is found in Him and will

be fully manifest.8. If we are in Christ, we share in all of His blessings. In Him, we are in the new creation,

we are sons, and we have the Spirit. 9. The new creation is currently hidden in Jesus Christ, who is also hidden. When He is

revealed, the new creation will be revealed.10. Through faith we are united to Christ.

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Lesson Three Answers

1. Israel is a part of the old creation. 2. Paul denies pantheism in Romans 1. 3. Monotheism is a belief that God is one. It is taught in Deuteronomy 6:4,5 (the Shema).4. Christological Monotheism redefines monotheism in light of Christ, and it is found in 1

Corinthians 8:4,5. 5. Christ is the Father’s agent in creation. 6. Adam is the first son of God and is made in God’s image.7. Christ’s physical body was manifest both in the flesh and in a new glorified resurrection

body.8. Adam’s old creation body is weak, corruptible, of the flesh, and transitory. 9. He maintains the distinct roles between men and women from the old creation into the

new creation.10. Women’s roles are to reflect the glory of men. Men are to exercise headship over women

according to the order of the original creation.

Lesson Four Answers

1. Sin entered the creation through Adam’s initial sin (Rom. 5:12-14). 2. (1) Each person has sinned in his or her personal capacity. (2) Each person is now subject

to original sin. (3) Each person sinned in his or her federal representative Adam. 3. Adam is head of the old creation, so sin and death rule through the whole of the

old creation. 4. v. 18 one trespass led all men condemnation

v. 19 for one man’s disobedience the many made sinners

5. In Romans 5:8 we learn that the actions of the two representative Adams affect all whom they represent. Adam’s sin led to sin entering and all men being condemned in him.

6. Yes, sin is a power and is said to rule and reign over men (Rom. 5:20; 6:13,14,16-17,23; 7:8,11,13).

7. The heart attitude of sin is seen in the desire to rule as God in the place of God and the desire to replace God’s rule with one’s own will.

8. From Romans 1 we learn that sin is a deliberate suppression of the revelation of God, leading to rebellion, idolatry, and folly.

9. Yes, sinful man is still accountable to God and that is seen in Romans 14:12 and 2 Corinthians 5:10.

10. Due to Adam’s sin the creation itself was subject to futility (Rom. 8:20ff).

Lesson Five Answers 1. Paul talks about the flesh in two ways: the flesh is a mode of existence, and the flesh as a

place of sin.2. As a mode of existence, flesh is from Adam and part of the old creation.3. Sinful flesh refers to the place where sin, hostility, and rebellion dwell in man.

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4. No, flesh cannot inherit the Kingdom, because the Kingdom of God can’t be indwelt by sin, and sin is not part of the new creation. 5. The world also a mode of life and the place of sin.6. The wrath of God has been already revealed in this creation, particularly since the coming

of Christ in the gospel (Rom. 1:16ff). 7. God’s judgment on sin is a hardening so that men are held more deeply captive by sin. 8. Romans 2:2,5 points to the final revelation of wrath.9. Paul speaks of angelic forces and of being under the power of Satan. 10. In the old creation, spiritual powers have a position above men, but in the new creation

the structure changes and men are above the spiritual powers.

Lesson Six Answers

1. Abraham is a key figure in the coming of the gospel. The promise is first made to him and then fully realized in Christ.

2. The content of the promise to Abraham is that the Seed would come and would bring salvation, inherit the heart, and pour out the Spirit.

3. The word seed is mentioned eight times from verse 15 onwards. It is used in both as a singular noun and as a collective noun.

4. As a singular noun it refers to Jesus Christ, the Seed. 5. As a collective noun it refers to Israel or to all of those who are now in Christ. All those in

Christ are Abraham’s seed. 6. Faith unites us to Christ. 7. In Galatians we learn that we share Christ’s own inheritance. 8. In Christ there is no longer any split. Jews and Gentiles are united in Him.9. The promise made to Abraham was that he would have a seed in whom all men would be

blessed. In Christ, all who have faith are in Christ are included in His seed, and so they are the sons of God and they receive His Spirit.

10. Abraham and Old Testament believers were saved by looking forward in faith to Christ’s coming.

Lesson Seven Answers 1. The definition of the word law is important because it impacts the way we will

understand Paul. 2. No, Paul does not use the word law in the abstract (although he does use it as a power and

he personifies it).3. Canfield interprets the law as just legalism. The Jews were legalistic, but Paul goes far

beyond addressing mere legalism, he is concerned with the end of the period of the Law, not merely its reinterpretation.

4. Paul’s principal use of the word law refers to the law given to Moses and Israel. 5. The terms works of the law (Gal. 3:10), the law (Gal. 3:11), the curse of the law (Gal.

3:12), and the book of the law (Gal 3:10) all refer to the law given by God to Moses at Sinai (Exod. 24).

6. Moses, Israel, and the Law are linked through the Mosaic Covenant. They are joined as a clutch of concepts.

7. Israel was said to be baptized into Moses, showing the nature of the relationship between Moses and Israel.

8. No, He refers to the Law as one.

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9. Now that Christ’s Kingdom has come, we are now under His jurisdiction, under His Law (Gal.6.2; 1 Cor. 9:21).

10. A believer is not under the Law of Moses; he has been freed from the Law of Moses and is now under Christ’s Law in Christ’s Kingdom.

Lesson Eight Answers 1. The fullness of time refers to the time when God foretold that Christ would come, bring

salvation, and establish the new Creation.2. Mystery refers to God’s hidden plan that all things would be redeemed in Christ (Eph.

1:9,10).3. Christ is shown as the Mediator of the New Covenant in 1 Timothy 2:5-6. 4. Adam and Christ and their actions control the fate of all men.5. In Romans 5:15-17 we learn that Christ’s work is a work of grace. Adam sinned once;

Christ’s obedience covers all transgressions. 6. They are legal forensic terms. 7. Galatians 6:2 and 1 Corinthians 9:21 are two verses that show that if one is circumcised

one must keep the whole of the Jewish Law. 8. Circumcision points to an inward change and points forward to Christ’s work in the New

Covenant.9. The true circumcision is a Gentile New Testament Church in Philippians 3:2. They have

the inward work of the Spirit promised in Deuteronomy 30:6 proving they are the true circumcision.

10. The Law, which was written by Moses upon stone, outside of men, brought death, while the great distinguishing mark of the New Covenant is the Spirit’s internal, powerful ministry, which is written upon the hearts of God’s people and has the power to give life

Final Exam

EXAM: Lessons One through Eight

1. What is the foundation of Paul’s theological method?2. Explain how Ephesians 1:3-14 places Christ at the center of God’s work?3. What is the relationship between Adam/Christ and their creations?4. What do we mean by the idea that we are united to every area of Christ’ work?5. What is the hidden nature of the new creation? When will it be revealed?6. What is Christological Monotheism? Where is it found? 7. From Colossians 1 and 1 Corinthian 8 what role does Christ play in the old creation?8. What are the roles of men and women in the new creation? Do old creation structures

continue in the new creation in 1 Corinthians 11:4? 9. Give three interpretations of because all sinned from Romans 5:12.

10. Is sin a power? If yes, give examples? 11. When is the wrath of God revealed as a judgment upon sin?12. From Romans 1:18ff, what is the nature God’s judgment upon sin?13. What is the content of the promise to Abraham?14. Explain the relationship between the promise to Abraham and the Spirit? 15. Why in hermeneutics is it important to define the term law in Paul’s thinking? 16. Explain the relationship between Moses, Israel and the Law?17. If the Law is related to Moses, Israel and the old creation, is a Christian under the Law?18. What does Paul mean by the word mystery? Cite textual support.

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19. Why is Romans 5:15-19 so important for Pauline theology? 20. Give a text to show Christ is the mediator of the New Covenant?

Final Exam Answers

1. Paul’s theology is grounded in history of redemption. 2. Paul argues that all of God’s works find their focus in Christ. It is in Christ that He gathers

all things together in Him and redeems us, The Father elects us in Christ, we are saved in the Son and in the Son we are sealed in the Spirit.

3. Each representative is linked to the creation of which they are the head. 4. If we are in Christ, we share in all of His blessings. In Him, we are in the new creation, we

are sons, we have the Spirit. 5. The new creation is currently hidden in Jesus Christ, who is also hidden. When He is

revealed, the new creation will be revealed.6. Christological monotheism redefines monotheism in light of Christ and it is found in 1

Corinthians 8:4,5. 7. Christ is the Father’s agent in creation. 8. Women’s roles are to reflect the glory of men. Men are to exercise headship over women

according to the order of the original creation. Although in Christ we are in the new creation the old creation structures still continues to define these relationships.

9. (1) Each person has sinned in his or her personal capacity. (2) Each person is now subject to original sin. (3) Each person sinned in his or her federal representative Adam.

10. Yes, it is said to rule and reign over men (Rom. 5:20; 6:13,14,16-17,23; 7:8,11,13).11. It has been already in this creation, particularly since the coming of Christ in the gospel

(Rom. 1:16ff). 12. God’s judgment on sin is a hardening so that men are held more deeply captive by sin. 13. The content of the promise to Abraham is that the Seed would come and would bring

salvation, inherit the heart, and pour out the Spirit.14. Part of the promise made to Abraham was that he would receive the Spirit. We

understand this from other texts like Isaiah 11:1,2 and Isaiah 61:1ff.15. The law is important because it impacts the way we will understand Paul.16. Moses, Israel, and the Law are linked through the Mosaic covenant. They are joined as a

clutch of concepts. 17. A believer is not under the Law of Moses; he has been freed from the Law of Moses and

is now under Christ’s Law in Christ’s Kingdom.18. Mystery refers to God’s hidden plan that all things would be redeemed in Christ (Eph.

1:9,10).19. It stresses that salvation is through our representative head.20. Christ is seen as the Mediator of the New Covenant in I Corinthians 11:25.

Biography.Julian Zugg was born in England and raised in South Africa. In 1986, he moved back to England. He read Law and qualified as a Barrister (US trial lawyer). He taught Law at Buckingham University for eight years and was involved in two Reformed Churches and a mission work to Eastern Europe.

In 2001, he graduated from Reformed Theological Seminary (MDiv. Jackson) and worked as an assistant/associate minster involved in all areas of pastoral ministry in the Presbyterian Church in America from 2002-2008. In 2008, he was called as the Director of Theology at Belize Presbyterian Theological Seminary, Belize, preparing candidates for pastoral ministry

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in the Presbyterian Church and other denominations. He is currently the International English Director for Miami International Seminary, where his duties include teaching, writing, developing, and supporting MINTS centers in eleven countries.He has written the following courses for MINTS, available at http://courses.mints.edu/

Acts, Apologetics, Introduction to the Scripture, the Doctrine of the Church, Covenant Theology, Eschatology, Jonah, Mission, the Synoptic Gospels, Reformed Worship, 1,2,3 John, The Book of Revelation.

Neal’s final comments on the first course on Pauline Theology

Very nice writing and reflections. The students will learn a lot by taking this course.

Since you have already published this work, I did not make any particular content observations.

As far as style goes, go through the document and see what I have suggested in red markings and then make the corresponding changes.

Done

Sometimes you footnote at the bottom of the page, on other occasions you place the footnote information within the manuscript. I suggest moving all footnote materials to the bottom of the page.

OK, for this one>

For the sake of space on the internet copy of this course, you could eliminate the blank pages, crop the diagrams so they take less space and only have one space between title and paragraph.

Blank pages are to keep the numbering correct. So if I get rid of it, then all the chapters will not start on odd pages. I usually also keep a short copy of the course already editied and email if they want it. Our internet is our formal publication I thought?

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To crop diagrams is a huge task. At least week or maybe two weeks. They all have to be re-drawn in Power point. I would rather leave them.

No titles on the last line of the page.

Ok,

Please add a biography on the last page, no more than 200 words.

added

Thank you for sending me the final copy, which I will archive and have Greg put on the MINTS web page.

Neal

2/7/13

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