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The sin committed by Adam was not inherent to him alone, because it can be done by any man who is in covenant with God. Such mortal sin cannot be forgiven and must be punished by erasure from the Book of life. However, Adam’s condemnation did not affect only him, but all of his descendants as well, even before they were born, including the promised offspring of Abraham, and thereby Jesus himself.

Even if they have not been personally condemned, people are subject to death because of the law of decay. However, there is a difference that the condemnation implies. We have seen that the “law of matter” was perfect in itself, because by that law, God created a world of living beings here on Earth that were perfect. Nevertheless, they were subject to decay and death. If God had decreed, after Adam’s sin, that Adam’s children were to be born and die according to this natural law, then it would not be a punishment but a natural condition inherent in material beings. In that case they would have been entitled to demand access to eternal life from God, as was obtained by Adam. The punishment was manifested by the fact that the condemnation of Adam sealed that mortal state with separation from eternal life until the second Adam appeared.

 Even though the righteous were enrolled in the Book of life, it did not mean that they were given the gift of life. It was only the first step towards a life that had to be first confirmed in second Adam. Being punished is the same as being a sinner, so it can be said that, according to Adam, we have been “declared sinners” from birth, when we have not yet been made aware of what is a mortal sin. In effect, the effect of Adam’s punishment passes on to humans at the moment of conception, but not according to genes, but according to God’s legal provision, because the people who were to live according to Adam died with his sin along with him. Therefore, Jesus should have been legally redeemed from that punishment.

In legal terms, this happened before the birth of the world when God gave Adam’s unborn children over

  • into slavery to death.

Therefore, Jesus, who was not yet born, could then

  • be redeemed from the slavery of death.

 We can say freely that ‘in God’, that is, in God’s plan, before the foundation of the world, Jesus

  • was redeemed
  • got life in himself
  • died as the ‘Lamb of God’ and
  • received the glory of eternal life.

 So he prayed to God:

”Now glorify me, Father, with you, with the glory that I had with you before the world began.” (John 17:5)

Although he had this glory of eternal life in God before the foundation of the world, he was to receive it only at a certain moment. Thus, redemption before the beginning of the world existed as the only righteous option, which was apparently paid only after Jesus entered the world scene as the Anointed One. Namely, it was only after the world came into existence by Adam that death came on the scene as a condemnation to which all people were subjected. So, the ransom was also prepared for the One who was to be anointed and who was to enter the scene by his baptism. That is when the ransom became activated. Let’s see what the condemnation of Adam’s offspring implied. When I say ‘implied’ then I mean that some things in the Bible are not directly written, as in the case of Adam, but are hidden in God’s principles, laws, and righteous standards by which he acted in some similar situations.

At first glance, people would say that it is not fair for Adam’s children to be punished even though they are not guilty of the sin that Adam committed. In essence, they are not punished, but only suffer the consequences of a state of affairs that ends in death. Obviously, God has decided to do so according to the principles of righteousness. God’s decision had thus determined:

  • the value of Adam’s responsibility to his descendants
  • the value that Adam’s innocent descendants had in themselves

People were not destined to die, but Adam sacrificed his children for his selfish interests. Nevertheless, God considered their innocent death worth the sacrifice they had to endure because of Adam. Therefore, their death by the condemnation of the first Adam has one deeper reason because the death of no one, and especially the death of the righteous, can be in vain. It has a value that Adam’s punishment could not undo, so God had the right to use that value to create the second Adam. That is why people are dying for Adam. However, they also die for the second Adam, who was to redeem them. Hence, their death has a value. Even the death of an innocent animal had a value that was used for redemption:

“Don’t two sparrows sell for one coin? so that neither of them can fall to the ground without your father. And the hair on your head is all counted. Fear not therefore; you are more valuable than many sparrows.” (Matthew 10:29-31)

In these words, Jesus considered only those sparrows who fell as a “victim” or “sacrifice” due to circumstances determined by human and God’s standards. Humans fall as ‘victims’, too. The very fact that God decreed that they must taste death testifies that they fall victim of circumstances in connection with Adam and with God’s righteous standards. Such sacrifice contains an inherent value. Thus, their death cannot undo that value. Moreover, it increases the value, especially when we know that God “loved the world” (John 3:16). Jesus emphasised this when he said:

“… that the world may know that you sent me, and that you loved them even as you loved me… because you loved me before the foundation of the world. ” (John 17:23,24)

 Just as God loved Jesus before the foundation of the world, so He loved the world before it came into existence.


We can say that the ‘world’ had the same value to God as did Jesus. One reason is that the righteous, who are recorded in the Book of life, are part of this world, so Paul says of himself and of other faithful persons:

“… as he (God)chose us in him, (and loved) before the foundation of the world, to be holy and without blemish before him. In love he destined us for adoption to himself through Jesus Christ, in accord with the favour of his will.” (Ephesians 1:4,5)

Like Jesus, neither did we did exist before the foundation of the world. However, even back then we were redeemed and given the right to be called sons of God, like Jesus was. But the very act of adoption occurs during baptism when we are, like Jesus:

  • redeemed from death
  • given life in ourselves

We had that value to God before the world came into existence. Therefore, the value the world contained could only be manifested when it was used for a specific purpose. Only then did the world manifest its value. But the fact is that the world loses value because of its own sins. Apparently, however, the value of all the righteous who have been subject to the same penalty of death against their will was deemed sufficient by God:

Precious in the eyes of Jehovah is the death of those who are faithful.” (Psalm 116:15)

We have seen that both the righteous and Jesus himself were been predetermined (destined) by God. Hence, their death has a value greater than the death of all the unrighteous, but only when placed within the covenant with God by which they receive the value and status of ‘sacrifice’ for God.

God has delivered men into the bondage of death, but not into the bondage of sin (John 8:34; Rom. 6: 6). Humans could not free themselves from the bondage of death without the mediation of the second Adam. As for the bondage of sin, humans deliver themselves into it, thereby losing their value. God knew that humans, condemned to death, and aware of the transience of life, would neglect the divine qualities and, like Adam, allow selfish interests to prevail. Hence, they would end up sinning against God and men. Before he could redeem them from death by the second Adam, he needed to redeem them from sin. Thus, they would have gained the value necessary for the liberation of the One who would take over Adam’s role. God could not expect that from all people, so he chose in advance a nation that was supposed to be a ‘living sacrifice’ and take responsibility for God’s plan of salvation of the entire world.

Until an adequate substitution was made for Adam, God forgave people their sins. We have to take this into account because God has placed everything in legal terms before it all took place on the global scene. In fact, even before they were born, all people died in Adam when he sinned. And even before they had died, God, redeemed one among them and appointed him a sacrificial lamb even before he was born. That’s why there was a ‘Book of life’ …

“of the lamb that was slaughtered from the beginning of the world.” (Revelation 13:8)

God leaves nothing to chance when it comes to the eternal happiness of his creatures. He determined some events in order to accomplish his plan and said:

“From the beginning, I announce the end, since ancient times I announce what has not been done. I say, “My plan will come to pass, and I will do whatever I want.” (Isaiah 46:10)

He invokes what lies in the future as if it had already happened in the past. But before the predetermined reality came into being, God made the preparations leading up to that end through covenants with the chosen individuals and the chosen nation. Finally, the messianic sacrificial Lamb replaced the literal lamb whose blood had only temporary value.

That is why the beginning of the story of our ascension through Jesus’ glorious role of the ‘Lamb of God’ is based on historical events related to Israel, the Son of God, from the time of Abraham, Isaac and Jacob, ie from the creation of Israel, its conception, birth, atonement, sanctification, and life under the covenant and the Law until its rebirth under the new covenant.

By God’s righteous provision, Jesus acquired the status of a Redeemer. He experienced everything as did Israel, the Son of God. He could only obtain the status of the Redeemer by being born within God’s chosen people, that was redeemed and recorded in God’s Book of life. All other nations, tribes, and families were required to enrol in this book by them and by their Chief Advocate. Therefore, I invite you to consider these historical events with me in order to discover in them what was hidden until the appearance of the man who was made the Redeemer.