Post by Admin on Oct 13, 2023 20:59:33 GMT -5
IV. THE SCRIPTURES TEACH A FEDERAL HEADSHIP
The Scriptures recognize both a natural and federal headship of Adam. The natural headship would have sufficed to account for all the effects of Adam's sin. The federal relationship becomes necessary, however, in connection with salvation through Christ. It is on this account that it is more prominently set forth in the New Testament as the common relationship of both the first and second Adam. The establishment of it as to the first Adam is, therefore, to be
regarded as a special act of the grace of God, conferring the privileges of success where the evils of failure would not be increased, and preparing the way for future grace in the representation in Christ.
The principle,however,upon which it is based,is a general one of nature,and one constantly recognized in the Scriptures.
1. It is natural and common for men to deal with each other on this principle of representation. Blessings are bestowed and injuries inflicted in accordance with it. Men become heirs to the noble or base characters of their ancestors as really as to their property. The friendship and affection entertained for a father, and no less the dislike and aversion, are renewed as to the son. A similarity is presumed to exist between them, which is deemed a proper basis for
such action, until the conduct of the child shows a difference of nature, and, by destroying this presumption, causes him to be differently treated.Nor is this confined to those who are connected,like father and son, in direct succession. The taint of a committed crime soils and stains a whole family, even in its collateral branches.
A remote relationship with the guilty one is deemed a disgrace, and the one thus connected realizes himself to be shunned, even if pitied, by those free from such misfortune. On the other hand, the most distant connection with one distinguished for wisdom or virtue, for great deeds or for high position, is thought to be a matter of congratulation, not alone for any supposed substantial benefits that may accrue, but for the simple connection itself.
The same principle extends itself throughout all the circumstances and ramifications of the life of each man. Each takes pride or shame in the place of his birth, in his early or late companions, in the community, or state, or country in which he lives, in its progress or backwardness, in its good or bad character, in its power or weakness, in its knowledge or ignorance,—in short, in any qualities of excellence or of inferiority which are attached to anything to which he belongs. Every man is in some measure represented, though not of his own choice, perhaps by bare accident, perhaps even against his own will, in all the circumstances and persons which surround him.
This principle only gains strength when connected with a duly appointed representative. The President or the King appoints an ambassador to a foreign court, and each citizen, though he had no hand in the appointment, is affected by the action of this, his representative. A representative to Congress is elected, against whomn one has voted, and of the whole discharge of whose duties one disapproves, and yet such a one is bound by these very acts of the one whom he wished not as his representative.
2. The representative relation thus seen in mankind in general is recognized in the same forms in the Scriptures as existing in man's life with God.
(1.) It is distinctly declared in the aspect of love and hate towards the children of those who love and hate him in Ex. 20:5, and is even more prominently brought to view in Ex. 34:7. See also Deut. 4:40; 7:7–9; Lev. 20:5; 26:39; Num. 14:18, 33; Job 21:19; Ps. 89:29, 36; 109:12–16; Isa. 14:19–22; 65:6, 7; Jer. 32:18; Rom. 11:28.
(2) For the fact that different conduct on the part of the children shall counteract the blessing or curse which comes because of the parent, see Lev. 26:40–42; Neh. 9:2, 3; Ezek. 18:10–23; Dan. 9:4–27; 2 Cor. 3:16.
(3.) That all of a nation suffer and are punished for the sins of their rulers and representatives is taught throughout the whole history of God's dealings with Israel. A signal instance of this was the punishment of all Israel because of the sins of Eli and his sons. Compare 1 Sam. 3:11–14 with 1 Sam. 4:10–22. Another was in the pestilence sent because David numbered the people. 2 Sam. 24:2–17. The punishment of all who had killed the prophets is announced by Christ as concentrated on that one generation. Matt. 23:34–39. The death of Christ, which had been brought about by the rulers of the Jews,is charged upon the people themselves.Acts2:23;3:13–15.It is also charged elsewhere upon the rulers. Acts 5:30.
(4.) On the other hand, how often was the anger of God turned away or modified by the intercessory prayers of Moses, and for the sake of Moses; as in the battle with the Amalekites, Ex. 17:9–12; and when the golden calf had been made, Ex. 32:9–14; and in his covenant with Moses after the renewal of the tables of the law, Ex. 34:9–28; also after the report of the spies, Num. 14:15– 21; and numerous other instances. The case of Elijah and the woman of Zarephath is another illustration. Favour is shown to her because of the prophet's sojourn with her. 1 Kings 17:20–22.
It was because of the grace that Noah found with God that he and his family were saved in the ark. Gen. 7:1. Abraham's prayer secured from God the promise to save Sodom, if it contained ten righteous ones, Gen. 18:32. God promised to save Jerusalem, if one just man could be found, Jer. 5:1. These are but a few of the instances which show this to be a prevalent principle in the divine government.
3. The doctrine of representation was especially set forth in a religious aspect under the Old Testament economy in the sacrifices under the ceremonial law.
These sacrifices were anticipated under some more general law of sacrifice which was given to mankind in general. This was exemplified from the earliest times. This is supposed by some to have been the source of the coats of skins with which the Lord God clothed Adam and his wife immediately after the fall. Gen. 3:21. It is more plainly seen in the superiority of the sacrifice offered by Abel over that of Cain. Gen. 4:1–8. Noah also offered burnt offerings. Gen.
8:20, 21. Abraham also built altars to the Lord, calling upon his name. Gen. 12:7, 8; 13:3, 4, 18; 21:33. The idea of the burnt offering was familiar to Isaac, as appears from his question to his father, and the ram was actually there offered as a burnt offering in the place of Isaac. Gen. 22:7–9, 13. Isaac also built an altar at Beersheba and
called upon the Lord. Gen. 26:23–25. Jacob did the same at Shechem, Gen. 33:18–20, and at El-bethel, Gen. 35:7, and at
Beersheba, Gen. 46:1. Moses also offered sacrifices before the ceremonial law was given. Ex. 17:15, 16. We are told that this was even done by Jethro. Ex. 18:12. In Ex. 20:24–26 God prescribes to Moses that an altar to him must be of earth, or of unhewn stone, and without steps for its ascent.
It is almost certain that these more ancient sacrifices taught at least partially the same truths as those of the ceremonial law. But the ceremonies attached to the latter explicitly set forth the fact of representation, including the ideas of substitution, imputation and sacrifice. These are the constituent elements of any doctrine of representation which releases from sin. They are fully exhibited in the representation of men in Christ. In that in Adam the sacrifice
does not appear, because his was a representation which involved guilt, and not atonement. While these sacrifices, therefore, illustrate all that is involved in the representation in Adam, they are properly types of that in Christ, by which guilt was removed and atonement made to God for sin.
(1.)In them we have the sinner and the victim substituted for that sinner.The offered animal becomes his representative. What is due to the man is inflicted upon that substitute. The act of the latter thus becomes that of the former, and, upon the supposition that the victim is authorized and adequate, there is a full discharge of further penalty or obligation.
(2.) There is not only a substitution of one for another, but an actual transfer to this one from that other of his sins, trespasses, uncleanness, or whatever else unfits him for acceptance with God.
After this transfer the man is treated as though he had never been thus defiled, and the victim dealt with as though alone the offender.
This transfer is what is commonly known as imputation. By it the sin of Adam is transferred to us, or in other words so reckoned to us or put to our account that we are treated as though it were ours. In like manner the sin of man was transferred to Christ, who bore it, though he knew no sin personally, and he was made sin (or a sin offering) for
man, and was treated as though he were a sinner. On the same principle the righteousness of Christ is also imputed to man, who, though personally sinful, is treated as though he were righteous.
(3.) The third element is the sacrifice, by which satisfaction is rendered to the broken law, and God can be just and yet justify the ungodly. This was shown by the death of the victim whose life was thus given through its blood in behalf of those whom it represented, as was that of Christ upon the cross.
The whole attainment of salvation through Christ was thus symbolized through these Mosaic sacrifices. The antitype as well as the type depends upon the principle of representation. This forms the connecting link. The Mosaic sacrifices were not offered in general, but for specified persons. It was not sin in the abstract that was confessed, but the sins of special individuals. The fact of representation has thus been distinctly involved in the whole religious life set forth in the Scriptures. It was only through the act of a duly appointed representative that guilt could be removed and
salvation obtained.
4. The Scriptures represent this as the method by which guilt was incurred through Adam. This is chiefly done in the well-known passage in the fifth chapter of Romans. The apostle is here arguing for the possibility of justification through the act of Christ. He does this by drawing a parallel between Christ and Adam, and the effects of Adam's sin and Christ's meritorious work. This parallel could be drawn only on the ground of federal representation. Only thus could
it be in connection with Christ as it had been in connection with Adam. Christ could in no sense be a natural head of man. He could only be a constituted or appointed representative head. He is thus everywhere set forth. So the parallel made between him and Adam shows that the headship of the latter was representative and not natural only. The same truth is also taught in 1 Cor. 15:45–49, not only in the names given of the first and second Adam, but by the contrast between their natures and the effects produced by each. In these two chapters from Romans and Corinthians we find ascribed to
men, because of the connection with Adam and as punishment of his sin, almost all the penalties which were inflicted upon Adam in the threatened penalty of death. There is the all-comprising word "death," declared to have come by sin, and that, the sin of one man, Rom. 5:12; death, which came upon all, even over those who had not sinned like Adam. In what respect "not sinned after the likeness of Adam's transgression" (5:14) if reference be not made to the fact that
there was no personal sin, as there is none in infants? This seems clearly suggested by the interjected expression "who is a figure of him that was to come;" (5:14) for Adam was only a figure of Christ by virtue of this representative headship."Judgement unto condemnation,another penalty of Adam's sin,is also declared to have come through one, 5:16, 18. The death of the soul, as the opposite of its spiritual life, is also asserted to have resulted from one man's offence, 5:17. The controlling power of this sin, which causesthe inability to return to God and serve him, is shown by the
declaration that "sin reigned in death," (5:21), which is a result of the one man's disobedience mentioned in 5:19. If natural death is not included in the word "death" in this chapter, and the denial that it is so included is hardly possible, it is yet certainly connected with representation in Adam in 1 Cor. 15:22. These two chapters, therefore, show this representative relation of Adam, and that because of it all men have sinned in him and are justly treated as
sinners.
The discussion of this representative relation of Adam has rendered necessary a reference to that of Christ. It will be appropriate, therefore, to present in a tabular form the parallel between the consequences of these relations as a further proof of the representative character of each of these persons:
The Scriptures recognize both a natural and federal headship of Adam. The natural headship would have sufficed to account for all the effects of Adam's sin. The federal relationship becomes necessary, however, in connection with salvation through Christ. It is on this account that it is more prominently set forth in the New Testament as the common relationship of both the first and second Adam. The establishment of it as to the first Adam is, therefore, to be
regarded as a special act of the grace of God, conferring the privileges of success where the evils of failure would not be increased, and preparing the way for future grace in the representation in Christ.
The principle,however,upon which it is based,is a general one of nature,and one constantly recognized in the Scriptures.
1. It is natural and common for men to deal with each other on this principle of representation. Blessings are bestowed and injuries inflicted in accordance with it. Men become heirs to the noble or base characters of their ancestors as really as to their property. The friendship and affection entertained for a father, and no less the dislike and aversion, are renewed as to the son. A similarity is presumed to exist between them, which is deemed a proper basis for
such action, until the conduct of the child shows a difference of nature, and, by destroying this presumption, causes him to be differently treated.Nor is this confined to those who are connected,like father and son, in direct succession. The taint of a committed crime soils and stains a whole family, even in its collateral branches.
A remote relationship with the guilty one is deemed a disgrace, and the one thus connected realizes himself to be shunned, even if pitied, by those free from such misfortune. On the other hand, the most distant connection with one distinguished for wisdom or virtue, for great deeds or for high position, is thought to be a matter of congratulation, not alone for any supposed substantial benefits that may accrue, but for the simple connection itself.
The same principle extends itself throughout all the circumstances and ramifications of the life of each man. Each takes pride or shame in the place of his birth, in his early or late companions, in the community, or state, or country in which he lives, in its progress or backwardness, in its good or bad character, in its power or weakness, in its knowledge or ignorance,—in short, in any qualities of excellence or of inferiority which are attached to anything to which he belongs. Every man is in some measure represented, though not of his own choice, perhaps by bare accident, perhaps even against his own will, in all the circumstances and persons which surround him.
This principle only gains strength when connected with a duly appointed representative. The President or the King appoints an ambassador to a foreign court, and each citizen, though he had no hand in the appointment, is affected by the action of this, his representative. A representative to Congress is elected, against whomn one has voted, and of the whole discharge of whose duties one disapproves, and yet such a one is bound by these very acts of the one whom he wished not as his representative.
2. The representative relation thus seen in mankind in general is recognized in the same forms in the Scriptures as existing in man's life with God.
(1.) It is distinctly declared in the aspect of love and hate towards the children of those who love and hate him in Ex. 20:5, and is even more prominently brought to view in Ex. 34:7. See also Deut. 4:40; 7:7–9; Lev. 20:5; 26:39; Num. 14:18, 33; Job 21:19; Ps. 89:29, 36; 109:12–16; Isa. 14:19–22; 65:6, 7; Jer. 32:18; Rom. 11:28.
(2) For the fact that different conduct on the part of the children shall counteract the blessing or curse which comes because of the parent, see Lev. 26:40–42; Neh. 9:2, 3; Ezek. 18:10–23; Dan. 9:4–27; 2 Cor. 3:16.
(3.) That all of a nation suffer and are punished for the sins of their rulers and representatives is taught throughout the whole history of God's dealings with Israel. A signal instance of this was the punishment of all Israel because of the sins of Eli and his sons. Compare 1 Sam. 3:11–14 with 1 Sam. 4:10–22. Another was in the pestilence sent because David numbered the people. 2 Sam. 24:2–17. The punishment of all who had killed the prophets is announced by Christ as concentrated on that one generation. Matt. 23:34–39. The death of Christ, which had been brought about by the rulers of the Jews,is charged upon the people themselves.Acts2:23;3:13–15.It is also charged elsewhere upon the rulers. Acts 5:30.
(4.) On the other hand, how often was the anger of God turned away or modified by the intercessory prayers of Moses, and for the sake of Moses; as in the battle with the Amalekites, Ex. 17:9–12; and when the golden calf had been made, Ex. 32:9–14; and in his covenant with Moses after the renewal of the tables of the law, Ex. 34:9–28; also after the report of the spies, Num. 14:15– 21; and numerous other instances. The case of Elijah and the woman of Zarephath is another illustration. Favour is shown to her because of the prophet's sojourn with her. 1 Kings 17:20–22.
It was because of the grace that Noah found with God that he and his family were saved in the ark. Gen. 7:1. Abraham's prayer secured from God the promise to save Sodom, if it contained ten righteous ones, Gen. 18:32. God promised to save Jerusalem, if one just man could be found, Jer. 5:1. These are but a few of the instances which show this to be a prevalent principle in the divine government.
3. The doctrine of representation was especially set forth in a religious aspect under the Old Testament economy in the sacrifices under the ceremonial law.
These sacrifices were anticipated under some more general law of sacrifice which was given to mankind in general. This was exemplified from the earliest times. This is supposed by some to have been the source of the coats of skins with which the Lord God clothed Adam and his wife immediately after the fall. Gen. 3:21. It is more plainly seen in the superiority of the sacrifice offered by Abel over that of Cain. Gen. 4:1–8. Noah also offered burnt offerings. Gen.
8:20, 21. Abraham also built altars to the Lord, calling upon his name. Gen. 12:7, 8; 13:3, 4, 18; 21:33. The idea of the burnt offering was familiar to Isaac, as appears from his question to his father, and the ram was actually there offered as a burnt offering in the place of Isaac. Gen. 22:7–9, 13. Isaac also built an altar at Beersheba and
called upon the Lord. Gen. 26:23–25. Jacob did the same at Shechem, Gen. 33:18–20, and at El-bethel, Gen. 35:7, and at
Beersheba, Gen. 46:1. Moses also offered sacrifices before the ceremonial law was given. Ex. 17:15, 16. We are told that this was even done by Jethro. Ex. 18:12. In Ex. 20:24–26 God prescribes to Moses that an altar to him must be of earth, or of unhewn stone, and without steps for its ascent.
It is almost certain that these more ancient sacrifices taught at least partially the same truths as those of the ceremonial law. But the ceremonies attached to the latter explicitly set forth the fact of representation, including the ideas of substitution, imputation and sacrifice. These are the constituent elements of any doctrine of representation which releases from sin. They are fully exhibited in the representation of men in Christ. In that in Adam the sacrifice
does not appear, because his was a representation which involved guilt, and not atonement. While these sacrifices, therefore, illustrate all that is involved in the representation in Adam, they are properly types of that in Christ, by which guilt was removed and atonement made to God for sin.
(1.)In them we have the sinner and the victim substituted for that sinner.The offered animal becomes his representative. What is due to the man is inflicted upon that substitute. The act of the latter thus becomes that of the former, and, upon the supposition that the victim is authorized and adequate, there is a full discharge of further penalty or obligation.
(2.) There is not only a substitution of one for another, but an actual transfer to this one from that other of his sins, trespasses, uncleanness, or whatever else unfits him for acceptance with God.
After this transfer the man is treated as though he had never been thus defiled, and the victim dealt with as though alone the offender.
This transfer is what is commonly known as imputation. By it the sin of Adam is transferred to us, or in other words so reckoned to us or put to our account that we are treated as though it were ours. In like manner the sin of man was transferred to Christ, who bore it, though he knew no sin personally, and he was made sin (or a sin offering) for
man, and was treated as though he were a sinner. On the same principle the righteousness of Christ is also imputed to man, who, though personally sinful, is treated as though he were righteous.
(3.) The third element is the sacrifice, by which satisfaction is rendered to the broken law, and God can be just and yet justify the ungodly. This was shown by the death of the victim whose life was thus given through its blood in behalf of those whom it represented, as was that of Christ upon the cross.
The whole attainment of salvation through Christ was thus symbolized through these Mosaic sacrifices. The antitype as well as the type depends upon the principle of representation. This forms the connecting link. The Mosaic sacrifices were not offered in general, but for specified persons. It was not sin in the abstract that was confessed, but the sins of special individuals. The fact of representation has thus been distinctly involved in the whole religious life set forth in the Scriptures. It was only through the act of a duly appointed representative that guilt could be removed and
salvation obtained.
4. The Scriptures represent this as the method by which guilt was incurred through Adam. This is chiefly done in the well-known passage in the fifth chapter of Romans. The apostle is here arguing for the possibility of justification through the act of Christ. He does this by drawing a parallel between Christ and Adam, and the effects of Adam's sin and Christ's meritorious work. This parallel could be drawn only on the ground of federal representation. Only thus could
it be in connection with Christ as it had been in connection with Adam. Christ could in no sense be a natural head of man. He could only be a constituted or appointed representative head. He is thus everywhere set forth. So the parallel made between him and Adam shows that the headship of the latter was representative and not natural only. The same truth is also taught in 1 Cor. 15:45–49, not only in the names given of the first and second Adam, but by the contrast between their natures and the effects produced by each. In these two chapters from Romans and Corinthians we find ascribed to
men, because of the connection with Adam and as punishment of his sin, almost all the penalties which were inflicted upon Adam in the threatened penalty of death. There is the all-comprising word "death," declared to have come by sin, and that, the sin of one man, Rom. 5:12; death, which came upon all, even over those who had not sinned like Adam. In what respect "not sinned after the likeness of Adam's transgression" (5:14) if reference be not made to the fact that
there was no personal sin, as there is none in infants? This seems clearly suggested by the interjected expression "who is a figure of him that was to come;" (5:14) for Adam was only a figure of Christ by virtue of this representative headship."Judgement unto condemnation,another penalty of Adam's sin,is also declared to have come through one, 5:16, 18. The death of the soul, as the opposite of its spiritual life, is also asserted to have resulted from one man's offence, 5:17. The controlling power of this sin, which causesthe inability to return to God and serve him, is shown by the
declaration that "sin reigned in death," (5:21), which is a result of the one man's disobedience mentioned in 5:19. If natural death is not included in the word "death" in this chapter, and the denial that it is so included is hardly possible, it is yet certainly connected with representation in Adam in 1 Cor. 15:22. These two chapters, therefore, show this representative relation of Adam, and that because of it all men have sinned in him and are justly treated as
sinners.
The discussion of this representative relation of Adam has rendered necessary a reference to that of Christ. It will be appropriate, therefore, to present in a tabular form the parallel between the consequences of these relations as a further proof of the representative character of each of these persons: