Chapters 5:12–7:6
The doctrine of deliverance involves: understanding certain things that have been accomplished in the death of Christ, reckoning in faith upon those things, and yielding ourselves to God in the sphere of life where Christ lives unto God, by which we are enabled to live a sanctified life in the power of the Holy Spirit.
The Origin of the Sin-nature
Chap. 5:12—Paul begins his dissertation on deliverance from sin by going back to the very beginning and explaining how the human race became plagued with the fallen sin-nature (the flesh) in the first place. He says, "Wherefore, as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned." Thus, Paul traces the origin of the sin-nature in the human race back to Adam's transgression in the garden of Eden. He and his wife (Eve) were created sinless, but with a free will. Sadly, they exercised their wills and chose to disobey God, and thereby, became sinners possessing fallen sin-natures. Thus, "sin (the nature) entered into the world" at that time.
Why Did God Allow Sin to Enter the World?
People have often asked, "Since God is all-powerful and all-loving, why did He allow sin to enter the world?" It's true He could have stepped in and stopped Adam and Eve from sinning, but God knew that He would receive more glory and believers would receive more blessings (through Christ's death and resurrection) than if sin had never entered. We (believers) are in a supremely more blessed position in Christ than we could ever have been in an unfallen race under Adam. Also, there are certain aspects and characteristics of the Persons of the Godhead that we would not know if sin had not come in. For instance, we would not know God as "the God of all grace" (1 Peter 5:10). If sin had not entered, grace would not have abounded over sin (Rom. 5:20). Nor would we know God as "the God of My mercy" because in a sinless state we would never do anything wrong that would call for His mercy (Psa. 59:17). Also, we would not know Him as "the God of all comfort" because we would never be in a situation of sickness, sorrow, or suffering where we would need His tender comforts (2 Cor. 1:3-4). We will probably not have a definitive answer as to why God allowed sin to enter the world until we get to heaven. While we wait for that day, faith realizes that God's "ways [are] past finding out" (Rom. 11:33) and accepts that "His way is perfect" (Psa. 18:30). This gives us the confidence to leave these hard questions in His hand, knowing that "the Judge of all the earth" would never do anything but what is "right" (Gen. 18:25).
Who Sinned First?
Looking at the Genesis 3 record of the fall, we would conclude that it was the woman who brought sin into the world, but Paul says here that it was by the “man” (chap. 5:12). This shows that he couldn't have been speaking of what happened chronologically. Clearly, Eve sinned before Adam, and Satan and his angels had sinned before her. (This latter point can be seen in the fact that Satan was in the garden lying to and deceiving Eve before she had sinned.) It is clear, therefore, that Paul was speaking of Adam in his role as the representative head of the human race. God had put him in the garden in the place of head of the creation (Gen. 2:15-17), and thus, he was held responsible for sin entering the world. (W. Reid said, "The word 'head' is not used in the chapter [Romans 5], but the truth of it is there" – The Bible Herald.)
Adam's nature was corrupted by his fall and it has been passed on to each successive generation of his posterity (Psa. 51:5). But not only that, the consequence of the sin-nature being in the creation was also passed on to his posterity—namely, death. Paul says, "...and death by sin: and so death passed upon all men." (The effects of sin and death have also been passed upon the whole lower creation—the animals and plants, etc.—but that is not his subject here. See chapter 8:20-22.)
Federal Headship
Paul adds, "For that all have sinned." The margin in the KJV says, "In whom all have sinned." If this alternate reading can be used, it shows that Paul was not so much emphasizing the fact that all men are guilty for having sinned personally (which certainly is true – chap. 3:23), but that Adam's disobedience made a whole race of sinners (vs. 19). When he fell, he became the head of a fallen race (Gen. 5:3). This phrase ("all have sinned") is in the Aorist tense in the Greek, indicating that Adam's disobedience had a once-and-for-all effect on the race that would develop under him. This shows again that Paul was viewing Adam as the federal head of the human race. Subsequently, men have proved that they have the same nature as their "first father" because they have all sinned like him (Isa. 43:27). J. N. Darby said, "It is by one man's disobedience the many (all men) were made sinners, not their own sins. Of sins each has his own: here it is a state of sin common to all" (Synopsis of the Books of the Bible, on Romans 5:12). Thus, the presence of sin (the fallen nature) and death in the human race are not the result of men's personal sins, but rather the outcome of the action of Adam, the federal head of the race.
Federal headship has to do with a person in a responsible place as the head, acting for and on behalf of those under him. It could be as the head of state, the head of a family, the head of a corporation, etc. For example, when the president of a country signs a bill into law, as the head of state he acts for all the citizens of that country, and when the law is passed, it is binding on all in the country. The epistle to the Hebrews gives an example of federal headship in a family. The writer speaks of Abraham acting in that role. He says that Levi paid tithes to Melchizedek in the tithes that Abraham gave to Melchizedek, even though at that time Levi was not yet born in Abraham's posterity—which happened about 200 years later (Heb. 7:9-10). Nevertheless, Levi is said to have been "yet in the loins of his father" when Melchizedek received tithes from Abraham, and thus, Abraham acted for, and on behalf, of Levi (and his posterity) as the family's federal head.
Two Federal Heads
In a parenthesis (vss. 13-17), Paul shows that federal headship applies to both Adam and Christ. Each is the head of a race of men, and their actions as such have had a great effect upon their races.
Chap. 5:13-14—Paul begins with Adam. He shows that as head of the human race, Adam acted for the race (negatively), and his posterity is viewed as having acted with him, even though they did not exist at the time of his action. Thus, when Adam sinned, he constituted a whole race of sinners (vs. 19). This does not mean that we are responsible for Adam's sin, nor does it mean that we are responsible for having the sin-nature.
Even before the Law was given, in the days "from Adam to Moses" (about 2500 years), when men had no direct command from God, as Adam did, "death reigned." Men in those days had "not sinned after the similitude [likeness] of Adam's transgression" in breaking a known command, yet the effects of sin were still felt by them in that they all died—with the exception of Enoch (Heb. 11:5). Adam had received a direct (oral) command from God (Gen. 2:16-17), so his disobedience was a definite transgression. But, men in those early days (before the Law was given) did not have a legal code from God; their only guide was their consciences. Since there was no stated command from God during that period, no transgression could be "imputed [put to account]" against sinners. Paul's point here is that, regardless of whether there was a stated law or not, sin was in the world, and this can be proved by the fact that death held its sway over the entire race during that time—they all died.
Paul then says that Adam is a "figure of Him that was to come" (vs. 14b). This refers to Christ. It shows that He is also an Adam—that is, the head of a race of men. In fact, as Head of His race, Christ is called "the last Adam" (1 Cor. 15:45). He is the "last" Adam because no further races of men are forthcoming from God. This new race under Christ is perfect; there is no need, therefore, for God to bring another race of men into existence after it. Christ's race is altogether new and different in character from Adam's, being a "new creation" of God (2 Cor. 5:17; Rev. 3:14). The two headships of the two races are distinguished in Scripture by the technical phrases: "in Adam" and "in Christ" (1 Cor. 15:22).
Christ became the Head of His new creation race in resurrection, and thus He is "the Firstborn among many brethren" (Rom. 8:29; Col. 1:18; Heb. 1:6; 2:11-13; Rev. 1:5). "Firstborn," in this sense, does not refer to being first in birth order in a family, though the Lord was that (Matt. 1:25), but to being first in rank and position, having a place of pre-eminence among others. "Firstborn" is used in a number of places in Scripture in this way. (Compare Genesis 25:25 with Exodus 4:22; 1 Chronicles 2:13-15 with Psalm 89:27; Genesis 48:14 with Jeremiah 31:9). As the "Firstborn," the Lord is "not ashamed" to call those of His race His "brethren," because they are of the same kind as He, and thus they are entirely suited to Him (Gen. 1:25; 2:21-23; Heb. 2:11).
Chap. 5:15—Paul reasons, "But shall not the act of favour be as the offence?" The answer is, "Yes." Just as surely as Adam's "offence" as federal head affected the whole race under him, Christ's "act of favour" as the federal Head of His race has affected all under Him. This is a great similarity between Adam and Christ; by one act, each has left an imprint on his race, though both races were not in existence at the time of their actions. This is emphasized in Paul's double use of the word "many." The first "many" in verse 15 refers to all under Adam's headship who became subject to death as a result of his transgression. This would be the whole human race. The second "many" refers to all who are part of the new creation race under Christ. This would be believers only.
The Offence and the Free Gift Contrasted
Chap. 5:15b—Paul then contrasts the vast difference between "the offence" of Adam and "the free gift" by Christ. This is emphasized by Paul's use of the phrase, "Much more..." Adam's offence has had an enormous negative effect on the race under him, whereas Christ has had an enormous positive effect on His race. Paul states that through "the offence of one many are dead," but "the free gift in grace, which is by one man, Jesus Christ, hath abounded unto many." This contrast couldn't be greater.
Condemnation and Justification Contrasted
Chap. 5:16—A second contrast that he brings forward is that Adam’s act has brought in "judgment unto condemnation," whereas Christ’s act has brought the "many offences" of sinners who believe unto "justification [judicial righteousness]." Paul uses the word "but" to offset these two things.
In saying, "judgment unto condemnation," he shows that these two things are not synonymous: one precedes the other. His use of "unto" indicates this. W. Scott said, "Judgment and condemnation do not mean the same thing. Condemnation is future and final. Judgment precedes it." All under Adam are presently under the sentence of judgment, but they are not under condemnation—at least, not as yet. Condemnation is a final and irrevocable thing that will be the portion of all who pass out of this world in their sins without faith. Some Bible versions translate "judgment" as "verdict" to indicate that it is the sentence that has been passed upon man, not the actual execution of the punishment. J. N. Darby states in the footnote of his translation in Luke 20:47 that the word "judgment" is "the sentence passed on the thing charged as guilt, the charge itself as ground of judgment; not the fact of condemnation." He also said, "We all know, if we know anything, the difference between past sins (or present) and the evil nature [sin]; the fruit; and the tree. If it is asked, 'Is a man condemned for both?' I should say, that he is lost, rather than condemned" (Collected Writings, vol. 34, p. 406).
It's true that John 3:18 says, "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God," but it is a mistranslation in the KJV. It should read "judged" rather than condemned.
"The world," "the flesh," and "the devil" are irrevocably under condemnation (1 Cor. 11:32; Rom. 8:3; 1 Tim. 3:6), but men who are alive today in this world are not. They are, however, lost and under the sentence of judgment, and if they don't turn to God in faith, they will be condemned to a lost eternity. In the light of this doctrinal distinction, we can see that the hymn which says, "Once we stood in condemnation, waiting thus the sinner's doom...." (L. F. #200) is not accurate, because Scripture teaches that all who are under condemnation are unrecoverable. The great thing about "justification" and being "in Christ" (our new position before God under our new Head) is that it is now impossible for us to ever come into "condemnation" (chap. 8:1).
The Reign of Sin and Death and the Reign Of Righteousness in Life Contrasted
Chap. 5:17—A third contrast Paul points out is the difference between the reign of sin and death and the reign of righteousness in life. He says that in Adam "death reigned," but now for "those who receive the abundance of grace," (that is, believers) "the gift of righteousness shall reign in life." Again, he uses the phrase, "much more" to mark this distinction. Through Adam's offence, sin and death have ruled supreme over all in Adam's race ever since. On the other hand, as a result of what Christ has accomplished for believers connected with Him under His headship, righteousness reigns in "life." This is an incredible reversal. The members of Adam's race are seen as slaves to sin, dying under that tyrannical master (sin). On the other hand, the members of Christ's new race are seen as rulers, reigning in life and liberty! These are two opposing states. It is true that "righteousness shall reign" in every way in the millennial kingdom of Christ (Isa. 32:1), but Paul is referring to righteousness reigning now in the life of the believer. He will expand on this in verse 21.
Summarizing the contents of the parenthesis, we see that:
• The gift abounds over the offence.
• Justification abounds over condemnation.
• Life abounds over death.
The Transfer of the Believer From Adam To Christ—Positionally
Chap. 5:18-19—Having closed the parenthesis in the final verses of the chapter, Paul shows that believers have been transferred from Adam's headship and race to Christ's headship and race. In the parenthesis he made contrasts, but now he proceeds to make some comparisons between the two using the words, "so" or "so also."
He says, as Adam's "one offence" has had its effect "towards all men to condemnation," "so" also Christ's "one" act of "righteousness" has been extended "towards all men for justification of life." There are two "alls" here. Unlike the two "manys" in verse 15, which were contrasting the two races of men, these two "alls" refer to the same people—the entire human race. Adam's act has brought something "towards all men” and so has Christ's act.
Unfortunately, the KJV translates this verse as if the free gift of righteousness has come “upon all men,” and this has led some to believe that all men will be saved in the end. (Romans 11:32 and 1 Corinthians 15:22 are also used to teach this error.) This erroneous doctrine is called Universalism. However, that phrase should be translated “towards all men,” which means that it has been made available to all, but not necessarily realized by all.
The "one" act of "righteousness" that Paul speaks of here refers to Christ's whole life and death, viewed as one unbroken act of obedience. A. H. Rule said, "Every act, word, and thought from first to last was obedience, so that His whole life and death are looked at as one unbroken act of obedience" (Selected Ministry of A. H. Rule, vol. 1, p. 138.) This act of Christ towards the human race is "unto justification of life" for those who believe. This term (justification of life) refers to believers being set in a new position before God where He no longer sees them as sinners, but also as having a new life that has not sinned, and cannot sin.
He says, "By one man's disobedience" many were "made sinners, so also by the obedience of One many are made [constituted] righteous" (vs. 19). Scholars tell us that "made [constituted]" is a legal word that has the thought of being appointed. Hence, in being "constituted righteous," those who believe do not become instantly righteous in a practical sense, but rather that God appoints them as righteous by placing them in Christ's race under Christ's headship. (In the Greek, the verb "constituted" is used in the future tense to indicate that it includes all future generations of believers in the race.) Thus, by Christ's one act of obedience, believers have been transferred from Adam's headship to Christ's. This means that the foregoing blessings connected with Christ’s new race are accrued to believers.
Chap. 5:20—Paul then explains that the Law was brought in to reveal sin as being exceedingly sinful. Those under the Law who have failed to keep the Law can be justly charged with definite transgressions, because they have had specific commands from God in the Law stating what they were and were not to do. As a result, "they like Adam have transgressed" a known command of God (Hos. 6:7). Furthermore, both the "offence" and "grace" have abounded in opposite directions—with grace abounding "much more." Thus, the entrance of sin into the world has become an opportunity for God to magnify His grace by rising over it all.
Two Spheres of Life
Chap. 5:21—Paul concludes his treatise on the two headships by stating that, as a result of their two acts, there now exists two corresponding spheres of life in which men live: one under Adam's headship that pertains to death, and the other under Jesus Christ our Lord that pertains to life. This is seen in the fact that both "sin" and "grace" are said to "reign," which implies that they both have a sphere of dominion in which they exercise their authority. Paul says, "As sin hath reigned unto death, even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord."
Since these two things reign, they can, in a sense, be viewed as kings or masters. "Sin" reigns in a scene of "death." Essentially, this is the world and all that pertains to it. On the other hand, "grace" reigns "unto eternal life." Eternal life is not only in the believer (John 3:15-16, 36), but it is also a sphere of life in which the believer is to live in fellowship with the Father and the Son (John 17:3; 1 Tim. 6:12, 19). As to this latter aspect of eternal life, Mr. Darby said that it is "an out-of-this-world condition of things" in which the believer lives by the Spirit. Paul is alluding to the final aspect of eternal life here, when we are taken to heaven. It is an environment of life that is perfect and entirely free from sin—where light, love, and fellowship with the Father and the Son is all and in all. The good news is that, by virtue of the indwelling Spirit of God, we have life eternal now and can live in that sphere of life now while we are here on earth (John 4:14; 1 John 5:11-13). This is essential to the subject of deliverance from sin before us in this section of the epistle.
In summary, as believers on the Lord Jesus Christ, we have been transferred positionally from Adam's headship to Christ's. Thus, we are no longer viewed as under that old headship and connected with its corresponding state; we are now part of the new race of men under Christ (2 Cor. 5:17) and thus identified with that new sphere of life under His headship. Hence, for the believer, the reign of sin and death has been met by the reign of life in Christ.