Before sin entered history, before death became the human condition, before humanity ever failed or fell, Scripture reveals something staggering: life in Christ was not God’s response to an accident in Eden, but part of His eternal intention.
Humanity was not merely known before time , humanity was known in Christ before time. Salvation is not a contingency plan. Union was always the design. Scripture declares, “For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will” (Ephesians 1:4–5, BSB).
This choosing was not abstract or impersonal. It was relational and intentional. Jesus Himself prayed to the Father, “Father, I want those You have given Me to be with Me where I am, so that they may see My glory, the glory You have given Me because You loved Me before the foundation of the world” (John 17:24, BSB).
Scripture goes even further. Christ was not only revealed in time , He was appointed before it. “He was foreknown before the foundation of the world, but was revealed in the last times for your sake” (1 Peter 1:20, BSB). And Revelation declares Christ as “the Lamb slain from the foundation of the world” (Revelation 13:8, BSB).
This means that redemption was not conceived after humanity fell. Christ’s self-giving life was already set before creation itself. And those who would belong to Him were already known within that purpose. Paul makes this explicit when he writes, “For those God foreknew, He also predestined to be conformed to the image of His Son… And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified” (Romans 8:29–30, BSB).
Grace itself was not introduced late into the story. “He has saved us and called us to a holy calling, not because of our works, but by His own purpose and by the grace He granted us in Christ Jesus before time began” (2 Timothy 1:9, BSB).
A Christian man or woman was never an afterthought in God’s heart. Love preceded creation. Union preceded failure. Life preceded death. What unfolds in history is not God improvising redemption, but God restoring what He eternally intended.
Yet when death entered humanity, that eternal intention collided with a devastating condition. Humanity could not climb out of death. Death could not be managed, restrained, or improved away. Life did not fade; it was lost. Because death became the governing condition of humanity, healing could not begin from within humanity itself. It required intervention.
This longing for intervention is voiced with haunting clarity in what is widely recognized as the oldest book of Scripture. Long before the Law, long before the prophets, Job gives voice to humanity’s deepest ache. Confronted with God’s holiness and his own fragility, he cries out, “For He is not a man like me, that I can answer Him, that we can go to court together. Nor is there a mediator between us, to lay his hand upon us both” (Job 9:32–33, BSB).
Job’s pain was not merely circumstantial; it was ontological. He understood that in the condition he inhabited, direct encounter with God would crush him. What he needed was not explanation, defense, or endurance, but a mediator , someone who could stand fully with God and fully with humanity, laying a hand on both, relieving the unbearable weight of separation.
From the earliest recorded Scripture, the need for a mediator was already named. And from God’s perspective outside of time, that need had already been answered. Jesus did not come as a late solution to an ancient problem. He came as the fulfillment of what had been prepared before the foundation of the world , the mediator Job longed for, the one capable of entering death’s domain and restoring humanity to life without destroying those He came to save.
Jesus did not arrive in history with an unclear or evolving sense of purpose. He spoke plainly, repeatedly, and without ambiguity about why He came. Again and again, when asked who He was and what He was doing, Jesus framed His mission in terms of life , not as metaphor, not as moral encouragement, but as reality restored.
His words assume something devastating had already occurred. One does not come to give life unless life has been lost. One does not offer resurrection unless death has already taken hold. Jesus’ repeated emphasis on life is not inspirational language; it is diagnostic language.
“I have come that they may have life, and have it in all its fullness,” He declared (John 10:10, BSB). This statement does not describe improvement to an already-living system, but the reintroduction of what had been removed. Life, as Jesus speaks of it, is not something humanity possesses in itself.
“I am the bread of life,” Jesus said. “Whoever comes to Me will never hunger, and whoever believes in Me will never thirst” (John 6:35, BSB). Bread sustains what cannot sustain itself. Hunger and thirst are not moral failures; they are indicators of deprivation. Jesus presents Himself not as instruction for the hungry, but as sustenance for the starving.
When confronted with death directly, Jesus does not retreat into explanation. He names Himself as the answer: “I am the resurrection and the life. Whoever believes in Me will live, even though he dies” (John 11:25, BSB). Resurrection is not a future concept detached from the present; it is embodied in the person of Christ.
“I am the way and the truth and the life,” Jesus told His disciples. “No one comes to the Father except through Me” (John 14:6, BSB). Access to God is framed not as moral eligibility, but as relational union. Life and return to the Father are inseparable.
Jesus makes this explicit when He says, “For just as the Father raises the dead and gives them life, so also the Son gives life to whom He wishes” (John 5:21, BSB). Life is not earned, managed, or achieved. It is given , and it is given by Christ Himself.
"The thief comes only to steal, and kill and destroy; I have come that they may have life, and have it in all its fullness,” He declared (John 10:10, BSB). In this single statement, Jesus names both the condition of humanity and the purpose of His coming. Life is not assumed to be present and merely improved, it is absent and must be restored. The abundance He speaks of is not excess experience or spiritual intensity, but fullness of being, life returned to its proper source, healed, sustained, and secured in God Himself. This statement does not describe improvement to a living system, but the reintroduction of what had been removed. Life, as Jesus speaks of it, is not something humanity possesses in itself.
Jesus confronts a common misunderstanding directly when He says to the Pharisees, “You pour over the Scriptures because you presume that by them you possess eternal life. Yet these very Scriptures testify about Me, but you refuse to come to Me to have life” (John 5:39–40, BSB). In this rebuke, Jesus reveals that life is not found in correct interpretation, religious knowledge, or devotion to sacred texts. Scripture points to life, but it is not life itself. Life is found only in Christ, and it is received by coming to Him.
Taken together, these statements form a coherent and unmistakable claim. Jesus does not present Himself primarily as a teacher of ethics, a corrector of behavior, or a manager of sin. He presents Himself as the source of life itself. His mission is not merely to address what humanity does wrong, but to restore what humanity no longer has.
Forgiveness is essential, but it is not the destination. It is the necessary beginning that makes restoration possible. When Scripture speaks of forgiveness, it is never presented as God merely adjusting a moral imbalance within humanity. Forgiveness removes the barrier that made union impossible, but union is what God has always been after.
Jesus came to address three inseparable realities at once: sin, death, and the broken relationship between humanity and God. To reduce His work to only the forgiveness of sins is to tell only half the story. Sin required forgiveness, but death required life, and separation required restored relationship.
This is why the gospel cannot be understood as moral repair alone. When modern Christianity speaks primarily in terms of “Jesus died for our sins,” it speaks truly, but incompletely. Forgiveness deals with guilt for wrong done, but it does not by itself restore life. Jesus did not come merely to remove what was wrong with humanity, but to return what had been lost.
Jesus Himself frames the goal far beyond pardon. In His prayer to the Father, He does not ask simply that humanity be forgiven, but that union be restored: “That all of them may be one, Father, just as You are in Me and I am in You. May they also be in Us” (John 17:21, BSB). The language is not legal, but relational. Not adjustment, but participation.
He later tells His disciples, “On that day you will know that I am in My Father, and you are in Me, and I am in you” (John 14:20, BSB). Forgiveness clears the way for this reality, but this reality is the point. Life flows only where union exists.
Once again Paul makes this unmistakable: “Christ in you, the hope of glory” (Colossians 1:27, BSB). The gospel is not merely that sins are forgiven and records are cleared, but that Christ Himself now dwells within those who believe. Life is restored not by moral effort, but by indwelling presence.
When forgiveness is isolated from union, the gospel shrinks. God is reduced to a moral adjuster rather than revealed as a loving Father pursuing His children. But when forgiveness is understood as the doorway to life and relationship, the entire arc of Scripture comes into view. The God who forgives is the God who runs toward prodigals, restores sons, and invites humanity back into the shared life for which it was created.
Union, not performance, is the center of restoration.
Jesus did not avoid death. He entered it fully. By binding Himself to humanity in death, He carried humanity through death and into resurrection.
“Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death,that is, the devil,and free those who all their lives were held in slavery by their fear of death” (Hebrews 2:14–15, BSB).
This passage reveals that Christ did not confront death abstractly, but personally. He entered fully into human flesh so that death could no longer operate as a weapon over God’s people. By His death, Jesus did not merely survive the enemy’s power , He dismantled it. The lordship death held through fear and accusation was broken, and humanity was released from a captivity it could never escape on its own.
“We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life” (Romans 6:4, BSB).
Here, union becomes the mechanism of restoration. Humanity is not only forgiven by Christ but carried with Christ. His death becomes humanity’s death; His resurrection becomes humanity’s life. What was lost in Eden , participation in God’s life , is restored through shared resurrection, not imitation or effort.
“For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:22, BSB).
This is the great reversal of the human story. Adam represents humanity receiving death as inheritance; Christ represents humanity receiving life as gift. Where death once reigned universally, life now reigns through Christ. This is not symbolic language , it is ontological transfer. Life replaces death because Christ replaces Adam as humanity’s head.
Death is not overcome by avoidance or effort, but by resurrection life entering death’s domain.
This reveals a truth that is difficult to accept, yet central to the gospel: the only requirement to come to Christ for the life He gives is to be dead. Life cannot be earned, fabricated, disciplined into existence, or secured through spiritual performance. It is not something humanity ever holds or controls. Life is given by Christ to the dead.
What was previously named as condemnation , that death is the human condition , now becomes the prerequisite for communion with God. Resurrection does not meet humanity at the height of its strength, but at the end of its self sufficiency. Only the dead can be raised. Only those who no longer claim life as their own can receive it as a gift. In Christ, death is no longer the final word, but the doorway through which true life is received.
The life Christ gives is not a substance that is transferred, an experience that must be felt, or a power that must be activated through signs and wonders. Life is not something received and then possessed. Life remains where it has always been , in Christ Himself.
This is why Jesus speaks in terms of abiding rather than attainment. “Remain in Me, and I will remain in you. Just as no branch can bear fruit by itself unless it remains in the vine, neither can you bear fruit unless you remain in Me. I am the vine; you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing” (John 15:4–5, BSB). The branch does not carry life within itself; it participates in life by remaining connected to its source.
Paul echoes this same reality when he writes, “I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave Himself for me” (Galatians 2:20, BSB). Life is not something the believer generates for God, but something Christ lives through the believer.
And again, “If Christ is in you, the body is dead because of sin, yet the Spirit gives life because of righteousness” (Romans 8:10, BSB). This makes the distinction clear: life does not belong to the self; it belongs to Christ. It flows where Christ is present and abided in.
The restoration of life through Christ does not end with forgiveness, resurrection, or abiding; it culminates in new creation. Jesus introduces this reality explicitly in His conversation with Nicodemus, a teacher of Israel who understood Scripture deeply yet struggled to grasp what Jesus was revealing.
Jesus said to him, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again” (John 3:3, BSB). Nicodemus responds with confusion, unable to imagine how such a thing could be possible. Jesus presses further: “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit” (John 3:5, BSB).
Nicodemus’ inability to understand is met with a striking rebuke: “You are Israel’s teacher,” Jesus replied, “and you do not understand these things?” (John 3:10, BSB). This response reveals something critical. Jesus was not introducing a foreign idea. He was pointing to a promise that had been present in Scripture all along.
Through the prophet Ezekiel, God had already declared, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit within you… And I will put My Spirit within you and cause you to walk in My statutes” (Ezekiel 36:25–27, BSB). The washing of water and the gift of the Spirit were not innovations , they were fulfillments of the work Jesus was going to do.
This is why Jesus expected Nicodemus to understand. Being born again as a new creation was always God’s plan. The problem was never simply behavior; it was the absence of life. God did not intend merely to repair fallen humanity, but to recreate it from within.
Yet this new creation is not simply a human who no longer sins. It is a person whose life is no longer held within themselves. The fragility of Eden was not that humanity sinned, but that life was housed within the creation itself leaving it vulnerable to manipulation from outside forces. In Christ, that vulnerability is undone. Life is no longer entrusted to the creature; it is secured in God.
By meeting humanity in death and carrying it into resurrection, Christ bound humanity to Himself. The life of the new creation is not something that can be lost again, because it does not originate in the self. “For you died, and your life is now hidden with Christ in God” (Colossians 3:3, BSB). Sin is still resisted, not because life is fragile, but because life is now secure.
New creation, then, is not moral perfection, but ontological security. It is the restoration of life that cannot be removed, because it is no longer possessed , it is participated in. What was lost in the garden is not merely repaired; it is surpassed. Life is no longer vulnerable to death, because it now resides where death cannot reign.
Within the Christian Identity Framework, this chapter is not a theological add-on; it is the ground upon which all healing must stand. If life is restored only in Christ, then healing cannot begin with self-improvement, emotional mastery, or moral resolve. Healing begins with a shift in location, from trying to live for God to learning to live from God.
For many wounded believers, the struggle is not a lack of sincerity or effort, but a misdiagnosis of the problem. When Christ is understood primarily as the one who forgives sins, healing quietly becomes an attempt to behave better while remaining internally disconnected. But when Christ is understood as the one who is life, it becomes clear that healing was never meant to be self generated. Humanity was created to live in union, not isolation, and to receive life, not manufacture it.
From the perspective of healing, this reframes everything. Behaviors do not restore life where life is absent. Insight does not substitute for union. Spiritual disciplines, emotions, and moral choices have meaning only when they flow from life already present in Christ. Apart from that life, even the best intentions become attempts to manage death rather than participate in restoration.
This is why healing in CIF is not about becoming someone new through effort, but about learning to live as someone who has already been made new in Christ. As barriers between the broken hearts of God’s people and the life of God are removed, healing unfolds naturally. Not as perfection, but as participation. Not as control, but as communion. Only God’s life can heal death, and that life is found, secured, and sustained in Christ alone.