Righteousness through faith in Christ has been presented in the first
four chapters of Paul's letter to the Romans; and man's individual
responsibility for his sin, for his condemnation, and for his response
to Christ has been emphasized in clear prosaic language. Now Paul sums
up this thesis in a dramatic contrast of Adam (representing sinful
mankind) and Christ (the gracious response of heaven). You are urged to
restudy the earlier chapters, for this summation states the same truth
that has already been argued at length. The complicated wording of some
scenes may pose problems, but should al-ways be interpreted in
conformance with Paul's previous material, and in the context of the
total Bible teaching on these subjects.
In this
dramatic presentation Adam and Christ appear upon the stage of
inspiration in five closely related sequences, each showing the
overwhelming superiority of God's grace to sin and its consequence. What
Adam introduced, Christ countered and always victoriously.
Verse
twelve is the key to what follows, and must be carefully considered.
"Therefore" shows relation to earlier verses; "as through one man (Adam)
sin entered into the world . . ." The "as" anticipates a counterpart the
contrast with Christ which will be made in verse fifteen. Through (dia)
Adam sin entered, or was introduced into the world. Compare 2 John 7
where the Gnostic deceivers "entered into the world."
Adam's
sin no more made (immediately) the people of the world sinners, than the
Gnostics made (immediately) early Christians to apostatize. Nor is (the)
death (viewed abstractly) of this verse the immediate consequence of
Adam's sin. Adam introduced sin into the world, but Adam did not
directly produce universal condemnation. That death came through (dia)
sin. Look carefully at the Greek text. It is "dia one man, sin" but it
is "dia sin, death." Adam was separated from God (spiritual death)
because Adam sinned. "And so . . ." (houtos, in this manner; cf.
Rom.
11:26) "death passed unto all men" (a reference to the degenerate
condition of mankind, as shown in chapters one through three) "for that
all sinned." Each one's sin is the causative ground for his spiritual
death. This individual responsibility was declared in Paul's earlier
teaching (pantes harmarton, 3:23) and now here. It is to be under-stood
in all which follows.
"For"
(v.
13) relates what follows to verse twelve, but makes a parenthetic point.
Prior to Moses, no general codified law for the identification of sin
had been given. Yet, sin related death reigned (v. 14). If this sin was
"in Adam" it would have been like his sin violation of a positive
precept. But Paul says their sin was unlike that of Adam's. He has
earlier shown that sin may be a violation of the individual's moral
sense of "ought" (Rom. 2:14-15).
Now, with
verse 15, we see completed the contrast be-gun in verse 12. Following
Adam's example "the many" died ("for that all have sinned"), and brought
upon them-selves spiritual death. But the antagonistic spirit of the
sinner (first seen in Adam), is countered by the exceedingly abounding
grace of God. This grace is expressed in Jesus Christ, the means whereby
whosoever will ("the many") may live. The effect is secondary in this
scene; emphasis being given to that which brings about spiritual death
and life.
In the
second contrast (v. 16), seeing the offense of Adam, God gave a judgment
(krima, decree) regarding punishment, that resulted in condemnation for
all who sin. But being merciful and knowing there would be many
offenses, the same God (also decreed) the free gift Christ on the
cross, "an act of righteousness" (cf. ASV f.n.) who became the sinner's
justification (Cf. v. 18).
In verse
17, third scene, one (Adam's) offense initiated a reign of (the) death
(viewed abstractly) "for that all have sinned." In contrast, we see
saints reigning in life by one, Jesus Christ. Death reigned in the first
instance, but in the second, saints "shall reign" as conquerors in
Christ (Rom. 8:37). The future tense of "shall reign" contemplates
ultimate glory "the Life" far exceeding "the Death" to which sin
subjects its followers.
Adam |
Christ |
Introduced sin in world mercy |
Gift of abounding grace, |
So, condemnation decreed |
So, justification decreed |
And The Death" reigned |
And saints reign in "The Life" |
All sinned, all condemned |
All have redemption available |
By disobedience primordial
"father" of many sinners |
By his obedience (on cross) many were made righteous |
The
fourth antithesis (v. 18) is similar to the second (v. 16). The
condemnation was initiated by one (Adam), and (the means of)
justification is by one, the Christ. But here Paul stresses the
universality of results. The decree of punishment (v. 16) passed on all
("for that all have sinned"), and Christ's (one act of) righteousness
was for all. In each case, all people are accountable for their own
sins, and are equally invited to come to Christ for mercy (John 3:16;
Mark 16:15-16).
The last
contrast (v. 19) concerns the subjective and practical results of the
two categories. Adam's way was one of disobedience, while Christ's way
was that of obedience. "The many" who follow the way of Adam are "made
(constituted) sinners," and "the many" who submit to Christ shall,
through him, be "made righteous."
Throughout these comments on Romans 5 we have considered the "death" to
be spiritual. This is in keeping with the earlier context of Romans, and
the immediate association of our text with justification through Christ.
The argument here is entirely different from 1 Corinthians 15 where
mortality, the grave, and resurrection establish a physical context for
that Adam-Christ contrast. "In the day" Adam ate of the forbidden tree
he did some way "surely die" (Gen. 2:17). Adam had a physical body
prior to his sin. He was to reproduce (Gen. 1:28), ate physical foods
(1:29), had natural appetites and desires (2:9; 3:6) prior to his sin.
This natural life continued for many years. True, his sin caused his
expulsion from Eden and the tree of life (Gen. 3:22). In that sense sin
emphasized mortality for him and his descendants. But for us, this is an
unconditional inheritance from Adam, unconditionally replaced by the
physical resurrection of saint and sinner (John 5:28-29).
Sin
related (spiritual) "death" is conditioned upon individual sin, and that
sin is conditionally forgiven, upon obedient faith in Jesus Christ (1:5;
3:26; 5:1). The prophet Ezekiel said, "The soul that sinneth, it shall
die: the son shall not bear the iniquity of the father, neither shall
the father bear the iniquity of the son . . ." (Ezek.18:20). This so
accords with the teaching of the Scriptures as a whole that we must read
the sometimes difficult language of the above dramatic scenes in the
light of the larger concept.
These
colorful contrasts were dramatic illustrations in the midst of Paul's
arguments on law versus grace. He now returns to that theme with a
summary that reads almost like a doxology. "The law entered"
(v. 20) or
came between the promise to Abraham (Gen.12:1-3) and its fulfillment in
Christ (Gal. 3:16-29). Why? "That the offense might abound," i.e., be
the more apparent (Rom. 3:19-20; 7:13). Man sinned in the absence of a
codified law; but specific, positive precepts clearly identified man's
transgressions and emphasized the futility of seeking justification via
law. Paul said the Law served "to bring us to Christ" (Gal. 3:24); and
law has not lost that function to-day. So, Paul closes this section of
his letter with Romans 5:21: "But where sin abounded, grace did abound
more exceedingly: that, as sin reigned in death, even so might grace
reign through righteousness unto eternal life through Jesus Christ our
Lord."
Guardian of Truth - February 15, 1996