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It is very interesting to see how Paul's doctrinal exposition in the Epistle to the Romans presents the doctrine of union with Christ in a certain order.
In Chapter 5, we have the presentation of the similarity and distinction of the two racial heads Adam and Christ. The two are made the heads of their two races, and not much is said about the mechanics of the union. This is obvious in the case of Adam: physical generation, leading to offspring in his own image. But, what is the means of union with Christ? Well, Paul doesn't give details for us in Chapter 5. We just see that we are represented by Christ, who conveys to us life, rather than the death conveyed to us by Adam.
This direct imputation from Adam to me, or from Christ to me is called "immediate imputation." Paul teaches the "immediate imputation" of sin (and death through sin) from Adam as head to each member of his posterity, and also teaches the "immediate imputation" of the righteousness of Christ to each one who is in him.
This direct imputation from Adam to me, or from Christ to me is called "immediate imputation." Paul teaches the "immediate imputation" of sin (and death through sin) from Adam as head to each member of his posterity, and also teaches the "immediate imputation" of the righteousness of Christ to each one who is in him.
In Chapter 6, Paul then speaks of our deliverance from the realm of law and judgment by describing our union with Christ through baptism. This union is described as a union with him in his death -- a union which continues from that point on into his resurrection and glorification. His death is the disconnection for us both from the old age of law and judgment, and is followed by his resurrection and ours into the realm of the New Creation, we being resurrected spiritually in our souls now, and ultimately also in our bodies. This union with him is a union which is so close that we in Christ are plunged with him into his very death, and then included with him in his very resurrection in righteousness.
Therefore, Paul, in Chapters 5 and 6 of Romans definitely describes our union with Christ, first with him as head (Chapter 5), and then in him by a union sealed by baptism, which disconnects us from the dominion of the law (Chapter 6).
In Chapter 7 of the Epistle, Paul then begins to bring in the Spirit. The Holy Spirit is the one whose power works in us to recreate us anew in a way that the letter of the law on the bare flesh could not do. The experiential and practical effects of our union with Christ are mediated to us by the Spirit. By him, we are made over into the image of Christ, so that Christ is in us, the hope of glory. Just as the "bloodline" was the basis of our relationship with Adam, so that his sin is imputed to us his posterity, so it is the case that Christ's righteousness is imputed to his "bloodline," his "posterity," which is a creation of the Spirit. By the Spirit, we grow within that union with him which is described in Ephesians 5 as being bone of his bone and flesh of his flesh. The Word of God received in faith, and the sacraments of Baptism and the Lord's Supper convey and seal this union to those of faith. This union is no theological figment or abstract concept, but a reality.
Therefore, Paul, in Chapters 5 and 6 of Romans definitely describes our union with Christ, first with him as head (Chapter 5), and then in him by a union sealed by baptism, which disconnects us from the dominion of the law (Chapter 6).
In Chapter 7 of the Epistle, Paul then begins to bring in the Spirit. The Holy Spirit is the one whose power works in us to recreate us anew in a way that the letter of the law on the bare flesh could not do. The experiential and practical effects of our union with Christ are mediated to us by the Spirit. By him, we are made over into the image of Christ, so that Christ is in us, the hope of glory. Just as the "bloodline" was the basis of our relationship with Adam, so that his sin is imputed to us his posterity, so it is the case that Christ's righteousness is imputed to his "bloodline," his "posterity," which is a creation of the Spirit. By the Spirit, we grow within that union with him which is described in Ephesians 5 as being bone of his bone and flesh of his flesh. The Word of God received in faith, and the sacraments of Baptism and the Lord's Supper convey and seal this union to those of faith. This union is no theological figment or abstract concept, but a reality.
The "reality" of the "real presence" at the Lord's Table is the reality of this vital and realistic union with Christ -- a union which is fed and grows by the power of the Holy Spirit, through Baptism, Baptism remembered, and the Bread and Cup received in faith.
Reviewed and retained.
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