The WT "balance" doctrine implies that Jesus came to redeem or restore what Adam had lost.
The Bible texts which are supposed to "back up" this doctrine are the following:
(1) 1 Corinthians 15:44ff, in the context of "resurrection":
It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. Thus it is written, "The first man, Adam, became a living being"; the last Adam became a life-giving spirit.
But it is not the spiritual that is first, but the physical, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.
Notice that "sin," or the idea that Adam has "lost" anything, is conspicuously absent from the explanation. What is opposed is the earthly nature of Adam as start/representative of "old/physical" creation, vs. the heavenly nature of Christ as start/representative of a "new/spiritual" creation.
(2) Romans 5:12, in a more generic context:
Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned-- sin was indeed in the world before the law, but sin is not reckoned when there is no law. Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come. But the free gift is not like the trespass. For if the many died through the one man's trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many.
And the free gift is not like the effect of the one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. If, because of the one man's trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ. Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all. For just 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.
Here Adam functions, inseparably, as the origin of both mankind and sin/death. And Christ comes, not to restore one without the other (i.e., mankind without sin/death), but to bring about a new kind of life on completely different terms (free gift, grace, righteousness, justification, dominion in life). Paul repeatedly insists on the dissymmetry between Adam and Christ: Christ is not like Adam, and what he brings about is incomparable with what Adam brought about. One point he makes is that Christ's work has as a starting point not one but many trespasses (implying that the "sin" he redeems is not Adam's but ours).
The WT doctrine which makes Adam and Christ equivalent on the "scales" of divine justice (with the equally unscriptural concept of "perfect man" which has been debunked here a number of times) can only be "based on" such texts because the texts are not actually read.
