onsdag 15. august 2012

Nr. 344: What is the greatest heresy to believe in Jesus only doctrine or the doctrine of the Trinity?

Nr. 344

What is the greatest heresy to believe in Jesus only doctrine or the doctrine of the Trinity?

2 John. 9 Whosoever turns into the wrong hands and are not in the doctrine of Christ, he hath not God: he that abideth in the doctrine, he hath both the Father and the Son.

Both Trinitarian doctrine and Jesus only doctrine is as unbiblical in their own way, the word of God speaks directly against both the teachings as unbiblical. We have a Jewish faith, not a Hellenistic belief and from other occult ramifications. The ancient Greeks also believed the flerguderi directly against the word of God that speaks that there is only one true God, the Father. Our Elohim, Adonai, Yahweh, Jehovah and other descriptions. And Jesus is not God, but our Lord and Savior and mediator between us and God the Father. The way to the Father is through and through him, no other Hallelujah!

What is the greatest heresy to believe in Jesus only doctrine or the doctrine of the Trinity? Both are teachers, or heresies about God because none of them speak the truth about God. Jesus only doctrine teaches that Jesus is both Father and Son, which the head is not biblical coverage. And the Trinity claims and believe that three Gods or three persons are three Gods are one God, a mathematical impossibility and completely unbiblical idea.

Being in God is to remain in teaching. To believe and teach the right, is crucial. Both trèenighetslæren and Jeus only teaching error, and cardinal mistake with them both is that they teach that Jesus is God. Jesus is not God in the true sense, it is only and only God the Father is the only true God. Jesus is our Lord and savior, not the one true God.

John. AD 17 3 And this is life eternal that they might know thee the only true God, whom thou hast sent, Jesus Christ. 1 Cor. 8. 4b When we know that no idol in the world is, and that there is no God but one. 5 For if there are also so-called gods, whether in heaven or on earth - for which there are many gods and many lords - 6 However, it is for us only one God, the Father, by whom all is, and we to him, and one Lord, Jesus Christ, through whom all is, and we by him.

Jesus is not God, but human

1 Tim. 2. 5 For there is one God and one mediator between them before God and man, the man Christ Jesus

Jesus is not 100% God and 100% human as the Trinity claims. And Jesus 'ceased' to be until after the resurrection, Jesus teaches only because he was the Holy Spirit. And other weird and unbiblical teachings they hold to. Jesus is and was the Son of man who did the Father's will. And he could have been disobedient, but he was obedient unto death, and he was tried in every way as us and yet without sin.

What does Jesus only movement?

What is the Trinity doctrine?

Jesus was the last Adam and the new man

To understand the difference and why Jesus could not possibly be God in the true meaning and significance. So we can learn much from Rom. 5. Want to take some lessons from there, showing us that Jesus had a will, and it was human in the sense that he had to think, resonate and act just like us. He could have been disobedient, but was always obedient. Had he not been able to sin, then it would have been meaningless that he had been a man of flesh and blood, he could have sinned. It teaches the writing.

Here from Carl Olof Rosenius teaching from Romans 5 12 and the chapter. Now we come to the second part of this chapter, verses 12-19. In the first and second chapter, Paul described the lost condition of all humans is: to sin, but also the only way to salvation: the atonement / reconciliation through Christ, and justification by faith (chapter 3). This is the apostle affirmed by Scripture's own evidence (Chapter 4). So he's in the first part of this chapter briefly suggested that blissful state of eternal grace and confidence, which they own, they are justified by faith. Now, he sums it all in one big and wonderful depiction of God's grace in our salvation. He shows that since sin, death and condemnation came upon all men, just in one: Adam, so also grace, justice and life come only through one, our Lord Jesus Christ. First (v.12) directed our attention to the ancestor we inherited sin from. He shows that "because of sin" came death into the world. This means then of course that "the wages of sin is death" (which he fly in more detail in Chapter 6:23) and therefore can affect anyone who has not sinned. This is not just a conclusion, we have found, but the apostle's own words, that "this way death came through to all men because all have sinned." With this, he stated clearly labeled and that all those subject to death, are sinners. But Paul foresaw the fact that many would perceive this as very hard saying, and that the interior would specifically go to that sin (as always this is that a law is broken) in any case could not be imputed to the people before the law was given through Moses. So Paul responds promptly to such (v.13-14) when he says that the fact that death reigned over the people even before Moses, proves that sin was in the world and was imputed to the people. But this follows, then, that a law had to be given them. This is the purpose and the mindset in v.12-14. In v.14, he said that Adam "is a model of the one to come." This refers to that Adam was the origin of sin and death, even as Christ is the source of righteousness and life. But then he shows in v. 15-17 the great inequality at the same time is: How far greater gift is through Christ than we lost through Adam. Following these conclusions, he takes up again (v.18-19) The introduction began with v.12: "Just as sin entered the world through one man." And now comes the sequel a waiting after that introduction: "this is also one man's act of righteousness leads to justification of life for all people." 12: Therefore, just as sin entered the world through one man and death through sin, and this way death came through to all men because all have sinned - Therefore, d.v.s. as we have been reconciled with God through Jesus Christ (v.10-11), so that we, all under sin (Chapter 1 and 2), however, is justified by faith in Christ (chapter 3 and 4 ) *, have peace with God and hope of his glory in heaven, and glory of God himself - then it follows it happened, on the following counsel of God is the reason: "Just as sin entered the world through one man and death through sin, "so also comes justice, and because of justice: life through a man. The addition has thus Paul, as mentioned earlier, did not immediately expressed here. It certainly suggests the words that Adam is a model of the one to come (v.14). But in v.18-19 is clearly stated this Addendum. * It would probably seem to be most natural to assume that the diameter touto ("therefore") only referring to what was said immediately before (v.10-11). But it is clear that here Paul sums up everything he has served so far in the letter, that is both human sin, and salvation through Christ. When one understands that he has everything he previously served, in mind, from Chapter 1: 18, before he in the next three chapters begins to speak more in detail about the requirements of even the faith. Wake up, all you who thirst! Come and get water! Here you can find an inexpressible, very comforting. Is this God's advice and opinion, that as we were sinners, wrath and death, children, through one man's disobedience, - we shall also through one man's obedience to receive justice, friendship and God's eternal life? Yes, it is an end to lovpaktens conditions - for those who thirst and receive justice in Christ -! No more that we live a fearful Christian built on our own obedience and righteousness. In this text it is stated everywhere: "Through one man." The one man we inherited sin and death. Through the one we have justice and life. Because it is not called by every one, but through one, then we poor sinners begin to rejoice in hope. Then the way through the righteousness of our own destruction. Just like a large rock crashed down on a small rickety houses, and shattered it completely, to break even this message every single person profits, and shows us also that we must turn to a completely different way, so we must be fair and saved by one. Often, we know that both soul and body, that we have inherited sin and death through Adam. Shall we then, just to receive justice and life only through one, Jesus Christ? When we begin to rejoice in hope. "Rejoice, ye heavens! Rejoice, O earth!" Then shall the sinners be heirs of heaven, and praise for ever only one of the eternal gift of life -. But before we study this great consolation more, we will first see what this text speaks of how sin and death entered the world. Paul says: Sin entered the world through one man. With this, the apostle is not to say that sin began in one, but that it "came into the world" (that come in all people) through this one. Only when one understands the expression so, take the apostle's main ideas forward, when he compares Adam's sin - which gave us death, with the righteousness of Christ - who gave us life. The fact that sin entered the world through one, namely, the human ancestor, is precisely the main issue in this message. Therefore, Paul does not mention Eve, which was actually the first man who sinned. But we shall soon speak further about how all people are sinners been through one. "Sin". The sin here means everything that is against the will of God in man. Even the first thought of something evil that appears. Before the Fall, or the devil's temptation, there was not anything in the people who stood in opposition to the Almighty. They knew of no evil (1MOS 3:5,22). But by the fall was this innocence dead and gone from the people, who were now filled with sin's poison in his whole being. And when Paul here speaks of sin, which entered the world through one man, he means this entire Gudfientlige "mass" of people, be it only results in plants, or inclinations, thoughts and desires, - or in words and works. That's all that Scripture calls "sin", "sin root syndebrodden and sin fruits collected" (Melanchthon). Sin "came into the world," d.v.s. human world, or the whole human race. Sin flowed into all that had the name of the person. Not even the smallest infants are excluded, as we soon shall see. And death by sin. It tells us that it was not only the sin itself, in its nature and its manifestations, but also sin and follows that of Adam came upon all men. We've already established that, as here spoken of sin's source and how it came into the world, includes the word "sin" all Scripture calls sin. But in the same way as the word "death" include all that the Holy Scripture calls death. Scripture speaks specifically about the three kinds of death: The bodily death, as in John 11:4, 12:33, 18:32, Phil 1:20. The spiritual death, as in 1 John 3:14, Ephesians 2:1, Colossians 2:13, Mat 8:22. D.v.s. that man is no longer by his spirit lives in God and by God, that was the source and the life of the spirit of man (cf. Eph 4:18). And finally, eternal death, which is the opposite of eternal life. It is also called the "second death" which is the continuation and perfection of the spiritual death, after life on earth is over. It is the eternal death spoken of in Romans 1:32, 2 Corinthians 2:16, 7:10, James 1:15, 5:20, 1 John 5:16, Revelation 2:11, etc. Through sin death came to all these figures of Adam and his descendants. The judgment that first of all was stated: "The day you eat thereof you shall surely die," was promptly executed. How Adams spirit was separated from God immediately after the fall, that we see that he tried to hide from the One who sees everything. And when God called him out, it will be many terrible attitudes obvious that now it is the spiritual death that already prevails: Adam tries to explain away his guilt, and a bitter spirit he pushes the blame not only Eve, but God himself had given him the woman (1MOS 3:12). Flesh was his death process now begun, because his body was now given the transience which would eventually end his earthly life. But after the spiritual and physical death comes eternal death, if man is not through a new birth is a new creature that lives in and by Christ, who alone is life (John 1:4, 6:48-57, 1 John 5:11 -12). The physical death is the wages of sin for all sinners. But when God took Enoch and Elijah live up to heaven, he gave us also a picture of how God's children eventually will go up with explanatory bodies. If sin had come into the world, Adam and his family were in the blissful state that they had been free from the bodily death and all suffering. Both on earth and in heaven's homes would have been able to enjoy an eternal bliss. Death is the black "cross street" indicating that man is separated from God. A standing proof that human nature is separated from the source of life. And this way death came through to all men because all have sinned. "And this way death came through to all people." Death because of sin came to all men, it is obvious. The word we read, and all experience tells us that. But what Paul meant by the words "because all sinned" is often misunderstood. Generally perceived as that, since all people have sinned with his body, so death will "penetrate" to / frame them. But we will soon realize that it is not the apostle's meaning here. First, contrary to this perception towards the main goal of this text, where Paul will show that just because we have sin and death through one, then we also get justice and life through one. If we imagine the word given such an (incorrect) interpretation here, that since we all have sinned, which is a result of Adam's fall, we die just because of that we have sinned, - it had the opposite: the salvation of Christ, read as follows: since we all have been fair and has fulfilled the law by the work of Christ in us, then we get eternal life. Everyone will see that this is a big contradiction to this text (and the message of salvation), which says it is "by the obedience," or "one man's act of righteousness," we are righteous. So must also the opposite of this, the message of Adam, read as follows: "By one man's disobedience," or because of "one man's transgression," is death penetrated to all people. Second, it was too, such a belief, that anyone dies as a result of their obvious sins, cause the newborn children were not affected by death. For they have still not even broken God's law. No, the contrary opinion is that as we all were present in Adam, and he, as a family ancestor and deputy sinned, we have all, in and with his fall, sinned. This is an interpretation in keeping with both the text's main message, and with the way Paul speaks in other places. When he is such. speaking of foreshadowing, the Christ, in 2 Corinthians 5:14, he says that "we have made it clear: When one has died for all, so they all died." So it is here he would have said about the first deputies of our family. With their spiritual eyes have seen Paul, all of us present in Adam. And as Hebrews sees Levi genealogy through Abraham giving tithes to Melchizedek (Hebrews 7:9), solely on the basis of the Levi at the time was only present in Abraham, as Paul has seen us all sin - in Adam. In this case, the more, because the temptation of Adam while standing or fallen, on behalf of the entire human family, as we all see the evidence through the consequences it had. Paul says in Romans 11:16: "Is the firstfruits be holy, so the dough is holy. If the root be holy, so are the branches." By these words we can understand the apostle's expression. But the real proof lies, as I said, the central message: In this place out there that both sin and righteousness, which is what is essential for eternal judgment or eternal life, we have one. And not enough that it is the main message of this text, it's the same message that Paul is quite explicit, and many times, put in every one of the following verses. In v. 15 he says that "many people died because of the case." In verse 16, "judgment came after the sin and the condemnation." In v. 17: "death came to reign through the one, because this one fell." In v.18: "One man's transgression was condemnation for all men", etc Paul teaches here that is very emphatically that Adam under the first covenant acted in the name of mankind, so that we all sinned in and by his sin. And, as I said, we all noticed this, because the consequences of the fall penetrated to all of us. If we had all sinned in our ancestor, we would not all have to bear sin's consequences, punishment and death, both spiritual and corporeal. But we experience the concrete that both the spiritual and physical death is something our natural man carries in himself, completely independent of and before we start doing sinful deeds - because of the nature lives in God, nor has an immortal body . But the difficulty of our faith, when it comes to this doctrine that death has penetrated through to us because of the sin is that we thus have encountered the deepest mystery of God's advice, and can not comprehend this. That we poor, fallen beings can not comprehend God, the infinite, - that's the difficulty -! But the fact that we, therefore, was to contend with God, and ask: "What do you do?" - Ask how his advice can vote with his nature - "Woe to him who quarrels with his Maker" (mud and potter - Isaiah 45:9) - it is just another proof of how deeply we have fallen. The Lord says, "Where were you when I grounded the earth - while the morning stars sang together?" o.s.v. (Job 38 and 39). There should be enough for us that the Word, which has proven to be the big word of God, this strange doctrine that even as condemnation came upon all men through one transgression, so should also righteousness and life given to us through one's obedience, " that no flesh should boast before God. " The heavens shall be for ever with the sound of praise to this one, because his obedience unto death gave us justice salary. Luther says: "We need to let this stand that Adam after this bid (1MOS 2:17) has dragged us all into the same sin, so, for we are all like one planted in him, and his flesh and blood, so it had to Visit us who went with him. For God had decided this, that all men were descended from this one man, and we are indeed all his children. Therefore, what he has done, and the curse that was placed on him, meets including without limitation all of us, so we must be considered as one dough and cake with him, all that is called man "(W. III s.90). But even though we have found that Paul in these words: "that all have sinned", really speaks that we sinned in and with Adam in his fall, it must not forget the other side of the case: that we also inherited his fallen nature, and thus are full of the same sin poison that also appeared in the fall as soon as Adam was a fact. Also in this way, we all become sinners. Paul speaks in many places on the consequences of the fall followed the inheritance and went over to the Adams family. Therefore we are in reality and in our own people, all sinners "by one man." And if we do not always see it, and it's deliberate, it is still the sin that is inherent in us, an abomination before God, and something that arouses the wrath of God. Our conscience, even if it is just a holdover from the law of the God of creation entered into man and witnesses clear about this as soon as we somehow stand in God's eyes. For when we experience is always our sinfulness as guilt. Because we all sinned in and with Adam's fall, we were also in ourselves, all, like him, sinners, and set the wages of sin: death -. And that applies even to those who may be unfamiliar with this relationship. This is what Paul now will show us in what follows. He says: 13 and 14: for though the sin of the world before the law came, but where there is no law, sin is not imputed. Nevertheless death reigned from Adam to Moses, even over them that had sinned by an offense, such as Adam - he is a model of it was to come. With these words Paul will now explain more about, and prove, what he just said, that "sin entered the world through one man." He speaks here as if he is prepared for the objection that when sin is that a law is broken, it can not be said that all were sinners in the long period that elapsed from Adam to the law was given through Moses, if they do not, like Adam, had received special orders from God, so that by breaking the "sin of an offense, such as Adam." The fact that death reigned over the people even before Moses, proving that they had to sin. And when there was a sin, it proves that there must have been a law. He states that where there is no law, sin is not imputed to *. But he proves that sin really must have been in the world, and has been imputed to the people before the law was given on the tablets. And it proves he is the obvious fact that death reigned in the world. If the fact that death prevailed, proving that there was sin, it follows inescapably that it has found a law. Besides the law written in their conscience, God revealed more and more their will through the express words of the people. And sin has always been credited for the amount of light people have about God's will. But God spoke already to Adams's first son so severely for his sin, that he hid from the LORD, and became "a fugitive and a wanderer on the earth" all his life. There was thus both the law and sin in the world before Moses. This proves Paul only to establish that the death ruled as well. He had earlier said that it was through sin that death penetrated to all people. And because death ruled the world well before the Mosaic law, which it was granted, the consequence must be that the sin was in the world, even before the law came through Moses. * Because it all the way here is the question of how God is as a result of sin, then ellogeitai go to the people how God imputed sin, not how people evaluate their situation from sin. Death ruled, says Paul - ruled like a king - from Adam until Moses. We see that all the people in this time died the physical death. But not enough, we will also recall how God in this time before Moses let death come upon the world at one time, the deluge that hit all living things, both young and old, even babies. And the Lord God says explicitly that this happened only because of all the sin and evil that had corrupted all flesh. This therefore ruled the death even before the law came through Moses. Even those who had not sinned by an offense, such as Adam. Adam had transgressed a commandment God specifically had given him. Thus, he fell under the death sentence God had warned him. Now remind Paul that death reigned even over those who had sinned against as expressly stated commandments of God, and even of the children who had not yet been able to do anything specific offenses. By this must necessarily follow exactly what Paul wants to prove that sin has been imputed to all men, even before we received the written law on the tablets. The fact that sin is generally present in all flesh, as a result of Adam's fall, proving indeed what Paul has previously explained, and that all his preaching aims: that Adam, like Christ, was a deputy who stood and who fell in the entire behalf of humankind, so that the whole family had to bear the consequences thereof. And once, when even the babies, who no offense had done was subjected to the same sin, punishment, that is death, that we there yet proof that only the original sin, and the inherent sin seeds is enough to help us understand God is in mortal guilt. Thus, Paul's short but strong evidence that he has said in v.12, that "sin entered the world through one man, and death came through sin." And then comes the waiting for the addition, after it was omitted in v.12. He talks about Adam: He is a model of the one to come. When the Lord God put Adam into a "universal father" (sv: the world's father - Wisdom 10:1), as head of a family who is like him, and thus is subject to sin and death, as he did so in gracious anticipation of him to come, the "other" or "last" Adam (1 Corinthians 3:45 p.m., 47). It is to him the first Adam is a "role model" (typo) on. The similarity it refers to (in that the first is a model of the second Adam), is that just as Adam was an ancestor who brought with him what belonged to him, the he was a representative for - so also Christ, a new father who just brings with it belonging to him, the he is a deputy. Or as Krysostomus puts it: "For all those who are of him, Adam was the cause of death, which penetrated to them because of what he ate, even though they had not eaten of the forbidden tree. Similarly, Christ all those who are of him, even though they themselves are fair, a deputy to the justice that he so graciously provided for us on the cross. " Oh, eternal grace! Inexhaustible consolation! As we have sin and death through a different, and we also get justice and life through another. All those born of Adam, d.v.s. that people, even at its birth inherited his corruption, sin and death, and all the misery this causes. Likewise also all those who are born again in Christ, and his descendants (Sv. his semen), through our new regulars father's righteousness received eternal life with all that entails. D.v.s. that we are already in life, now, the reunion with God, an eternal grace, the Holy Spirit in the heart, and in the resurrection, heavenly bodies and the eternal bliss. Paul writes to the believers in Corinth who were "sanctified in Christ Jesus", and says, "just as in Adam all die, so shall all be made alive in Christ" (1 Corinthians 15:22). "The first man was of the earth, earthy. The second man is from heaven (Sv.: The second människan är Lord of heaven). As the earthy, such are the earthly. As the heaven, so shall also the heavenly be. And as we have borne the image of the earthly, we shall also bear the image of the heavenly "(1 Corinthians 15:47-49). This is an indescribable great comfort. The fact that we bear the earthly image, sin, death and all the misery, that we know, as I said earlier, in our whole being. But now Paul says that is that by the grace of God, "as we have borne the image of the earthly, we shall also bear the image of the heavenly," which is righteousness and eternal life. Although we thus through the first Adam has been a great destruction, we are still through the second Adam, a yet greater happiness and blessing. The compensation is much larger than the loss. And it will Paul go strongly on in the following. Luther says: "Through one man named Adam, is so much bad happened that all people had to die, he and all of us. It had to happen, even though we had been guilty of it, but was to sin and death, just because we are his descendants. For after the fall, it is no longer a stranger sin. It is the moment we were born was our own sin. This is a terrible situation and a terrible judgment of God, although the wild yet been worse if we all would have to remain in death. But this need, God has wanted to meet, in that he has sent a annnet man called Christ. For the first Adam's sake we should have to die, whether we have incurred no sin. So should we now, for the second Adam, Christ's sake, without any credit, get life. And as we in Adam have to face the consequences of that we are his limbs, are of his flesh and blood, - then we are in Christ, also already here on earth, only to live that he is our head, and is a grace and gift, so we do not have any merits to boast of. " In addition to the apostle's main topic we have here also a very important lesson about sin. Paul lets us understand that we all are equally condemned sinners Adam, that in this we are all equal, and that death is proof of this. We should all think carefully about this. It belongs to every human nature that when we see how sin reigns everywhere around us, so we consider ourselves not even being in the same situation. Unsaved, spiritually dead people, but living a morally praiseworthy life, will of course do not believe that they are equal sinners to God, like thieves and murderers, publicans and harlots. With this attitude they have therefore no need of God's exhortation to repentance, and is then receive all that God uses to save them. But also the God has been waking up, and those who have believed, are infected with the same attitude. By God's work in our hearts, we have been convinced and appalled by our own sin and guilt. We have seen the salvation in Christ alone and have become children of God by grace alone. But when it happens to very many that we forget that we still carry within us the same depraved nature as Adam. Our attitude is like that we are of a better family than the worst sinners, publicans and harlots. When we are so terribly sad and dejected every time sin wake up and become effective in us, it is the best proof that it is this attitude we live in. In the dark depths of the heart's corruption opens, and it really breaks out terrible things, for example. such as Christ says comes from the hearts of men: "fornication, theft, murder, adultery, covetousness, wickedness, deceit, lewdness, evil eye, slander, pride, foolishness" (Mark 7:21) - when we know something so terrible in us, then we are startled, almost ready to despair -! There are Christians in the great temptation, perhaps praying time, and even experience a resistance to God. Or we know where we are completely cold before God, and know of a too great love of visible things, yes, feel the strong desire for specific sins. And we know that we certainly are not broken over all this, but on the contrary are hard and frivolous. Or, when we had the love our neighbor as ourselves, rather than feel the envy. Or to a friendly reproof familiar annoyance, and even hate rise up in the heart. Not to mention the worst sin: that we do not put Christ's suffering more than we do. We hear that he was tortured, tornekront and nailed to the cross for our redemption and salvation. Yet is not our love for him more! We have more love for small, useless things. Oh, when we know this because we are frightened and scared. But why are we so surprised to see this in us? Just because we do not have believed we were so corrupt! We have seen other children of Adam that is so blatantly bound in sin. Suppose they still defend themselves and have no use for the word of God, but reject and persecute Christ. It has not surprised us. But we must therefore have expected that, although we belonged to another generation -! Now it is clear that when we are born of God, so we have a new and holy Spirit. But the part of our being born of flesh, it is after all still flesh. And this is always poisoned and evil. How we learn through Scripture, Paul teaches here that sin is all human nature. It is the common heritage of all men from Adam, - whether we like it or not. "There is no difference," all we are sinners. "The Lord looks down from heaven on the sons of men to see if there is any understanding, any who seek God. They have all turned aside, all of them are corrupt. No one does good, not one" (Psalm 14). Already on the first leaf of the Bible (1MOS 6), we see God, complaining that "wickedness was great in the earth, and that all the thoughts and intents of their hearts were evil all day long." Such is the man of nature, d.v.s. in everything that comes from Adam. If we believed this, and always kept it ready for us, then we would not be horrified and despair when we feel that this also live in ourselves. No, we would rather love and praise God for His great mercy, just for this lost our state gave us his Son to save. If we are to remain in the faith, it is very important that we keep this for a definite, indisputable truth and inculcates strongly in us, that we are all through Adam's so damned creatures, that in our nature does not exist other than sin , cruelty, and powerlessness, and that our Lord God has never had any other thought about us. With this attitude we will hurry up to the mercy seat when we are most humbled in our case, to sin, and say: My God, look again, this new, horrific manifestation of that in me is all just a shame! God, do not look at me, look at your Son! And we must always remember that it is only in His Son God has all his pleasure. The fact that all our righteousness is only in him, and that God's friendship never changed the least because of the sin that is in us, as long as we remain in his beloved Son. In him we have even greater justice and pleasing to God than Adam had before the fall. We must never forget what the main message of our text: "the one". At the one we are sinners. At the one we are righteous. God be praised for his unspeakable gift! 15: But the free gift is not that with the fall. For if the many died because of it's case, it is much more the grace of God and the gift of grace in the one man Jesus Christ, was exceedingly rich for the many. In this and in the two following verses, Paul goes on. He says that if we got sin and death inherited from Adam, and just as certainly did righteousness and eternal life by the obedience, it's not enough of it. No, the past is even more secure than the first. We've got a lot more grace, righteousness, and salvation through Christ, than we have had sin and death through Adam. Distress and shall not stand and tilt equal weight to each other on the scales. The good that we have inherited from Christ, is much larger, and does much more than the evil which we inherited from Adam. This is a strong consolation. When an arm sins do not see and know nothing else in it, than just sin and misery in the hearts, thoughts, words and deeds, and therefore are afraid and think God must be angry with him, then said words Paul here: do not be surprised and scared. You have far more justice and mercy of the one man Jesus Christ, than you have sin and misery from Adam. It is true that your destruction and your wickedness is great, and you know the wickedness, hardness, falsehood, disobedience, etc. But all this, which is the legacy of Adam, will not have the opportunity to offset the great "gift" of Christ, the Son of righteousness. And so deep is our humiliation in Adam, so strong is not death, lest the honor, the life and immortality Jesus have provided, ample replace everything. The contents of the text we will now look into. But, says Paul. It clearly shows back to what he recently said (v.14), that "Adam is a model of the one to come." What similarity between Adam and Christ consisted, as we have already looked at, and it is further laid out in v.18 and 19 But, adds the Apostle, in connection with this similarity is there a difference we should notice. With the gift (the grace of the treasure we had in Christ) is not with the fall (the fall of Adam and the consequences it did). It's a big difference between the power that is at work through these two, just as it was a great difference between the two men: Adam and Christ. For if the many died because of the fall. All people, konf.v.12 and 14, called here "the many" as opposed to "the one" that was the cause of everyone's death. So much more the grace of God and the gift of grace in the one man Jesus Christ, was exceedingly rich for the many. Much more. An infinite consolation rich words. Although we believe - not just on what we know: depraved, sin and death from Adam - but also on what we can not know and look at ourselves gift of Christ, hovering, however, we often uncertainty about what ultimately should weigh heavily. When we know the heart unbelief and the tactile corruption, as we expect well often - at least subconsciously - that this does more to make us unclean before God, than Christ's atonement network allows us to be righteous and pure in God's eyes . For this justice, we can never see or feel with us, because we only have it in the "the" Christ's "obedience". So it is a comforting rich words, what Paul here repeats so often: "much more". If Adam's sin has caused all the misery that hides itself in the word death, then much more grace and gift of Christ (sv: excess bile to and and and and our rättfärdighet frälsning) hide it all together and apply to God as our righteousness and salvation. But the words "much more" speaking here not really about the greatness of God's grace and gift, but expressed certainty about these things. For we see that everywhere the same expression is used, it is to express an assessed assurance (v.9, 10, 17, konf.kap.11: 24). That grace and gift of Christ is much bigger than we lost by Adam, it has Paul expressed with the words "have been exceedingly rich" (Sv.: överflödat). "Some more" tells us that is that no matter how secure we can be on our case and our sin through Adam, which we always and in all ways sad experiences of, we are still a lot more confident that the grace and the gift through Christ will apply more to God for our salvation, than the fall and the sin of our condemnation. For by what I see and know for myself, I can never be too sure of how God looks at me, like when I see what he has said. God's word gives a far greater certainty than all our human signups. Moreover, no human heart comprehend the meaning, the height and grandeur of a divine person has produced. Grace and the gift is not a human work, but his work which has created heaven and earth, whom the prophet says, "has measured the waters in the hollow of his hand, and measured out the heavens with his fingers stretched out the earth's soil and collected in bushel .." and who have a heart that most of all give great grace, as he thoroughly proven throughout his work of reconciliation. This must surely also be able to conclude that one man, Jesus Christ, the work of our salvation must be able to overcome the weak man, Adam, works to death. The apostle therefore see this as not only given us a basis to infer how much more grace than the gift must apply our trespasses, as some Bible interpreters restrict it. No, the words contains a specific message about how much more grace and gift of Christ than all the roads we have inherited corrupted by Adam. Blessed be the name of the Lord for this! God's grace and the gift of grace. These two expressions speak of their own conditions. "God's grace" is God's heart's loving care, God's redeeming and merciful disposition towards humans. While the "gift of grace," as we see in verse 16 and 17, the "gift of justice" or that God has given us Christ's obedience to our righteousness. When one sees the connection and the main message of this chapter, it is easy to see that with the "gift" is meant here is not some special gift of the Spirit, but the actual saving "grace gift". The gift is the righteousness of Christ held up everywhere here, and is set against the fall of Adam and the corruption, the justice who has eternal life as an inseparable companion, just as death was the consequence of Adam's fall. In the one man Jesus Christ. This adds, "the one man Jesus Christ," is part of the context and reminds us that God's friendship, and justice, the gift of grace, we have only the one man, Jesus Christ. D.v.s. through Christ in his love has done for us. Just as God's wrath and death came upon us through what the first man, Adam, brought in his case. Therefore, call Paul in Christ "one man", that the main idea in the text should be the best, that we have it all through "one". Sin and death in one - the grace and gift in one. Moreover, when it comes to his deputy deed, we must always look at Christ as man (1 Timothy 2:5). For it was precisely why he became a man, that he should give his body, his blood and life to reconciliation / reconciliation, and "by the death destroy him that had the power of death" (Hebrews 2:14,15, 10:5, 20, Mat 26:28, John 6:51). Become exceedingly rich for the many. The phrase "the many" must necessarily have the same meaning here as in the first part of the verse, and thus means all people. From this it follows that God's grace and mercy Gaves, exceeding wealth here speaks of the general grace which Christ provided for all people and not for the grace that works in every human being by faith *. In v.18 Paul has used the word "all" when it is a question of the condemnation of Adam, and the gift of Christ. But, as I said earlier, he uses this phrase "the many" as opposed to "the one" grace about them was provided. "And who will deny that all men should be called many?" Said Starke. Inequality between the gift and sin is thus not in the human masses (how many, etc.) as they both reached the beyond, but in the value / volume of the lost and re-purchased life. Therefore, it is precisely the difference depicted here with the phrase "exceedingly rich" (Sv.: överflödat "). A consolation full speaking terms. Free gift through Christ (överflödat) poured over on all sides (of-way = the target, ie it feeds on so it runs over the target / mug we keep up). goal (mode-a) is not only full, it overflows. * It is the same word in the basic language in Chapter 3:22 is translated as "God's justice .. to all and upon all who believe", ie with "to" - which here is translated "for the many." In 3:22 Paul distinguishes the very strong between "to" and "over", as he would say that the righteousness of God "comes to all" (all offered in the gospel), "and of all who believe" (by the Holy Spirit revealed and come to the individual). It tells us that Christ is not only well made and replaced what was lost by Adam. He have provided a much larger grace, honor, and happiness, than we might have achieved if we had been sinless. Not only has he fulfilled the law, and provided us with a righteousness that is similar to that Adam had in his sinless state before the Fall, ie a mere human justice. But he has provided for us the "righteousness of God", as Paul says in chapter 3: 21.25. And the righteousness of God, the God's own righteousness, have to be infinitely greater and more glorious than a man's justice. Moreover, we have the honor and glory it means that God himself came into our family, that the Son of God has become man and our brother. And this has to be so much bigger than what we lost by Adam's fall, there is no human mind can comprehend such an honor and herliget. We understand the church father who in his spiritual joy over this saying, "Oh, you glorious sake - which brought about such a fee!" (Words of course, if one thinks of the fall in general, may be considered blasphemous). If a king imposes the offender a fine of ten thousand dollars, then the offender to pay that amount. But if the king wants to show great mercy to the condemned, he can not just pay the ten thousand crowns for him, but can give him a hundred thousand dollars in addition. This would clearly favor the gift is much larger than the guilt and the damage was. Such is also the "gift" (charisma) that Christ provided for us, infinitely greater than we lost by Adam. Through Christ we are re-purchased for such grace and honor, that we understand God to be higher than all created beings, even higher than the angels, even so high and glorious course, they are. This is also spoken about in Hebrews 2:16: "For it is not angels he takes off, but the seed of Abraham, he takes care of". In the same chapter, v. 11, says the apostle, "both he who sanctifies and those who are sanctified are all of one. Therefore he is not ashamed to call them brothers." Oh, it is grace upon grace that fallen human beings through Christ was raised up again, not only to its original glory before God, but to a yet greater. It is located in the grace and the gift has been "exceedingly rich". That Paul here exalts and praises, is thus the gift of grace, as revealed in Christ, offered the crowd of lost sinners. He praises and exalts this grace wonderful power that extends to sin and death deepest abyss, and is an inexhaustible source that everyone can now drink from, and forever satisfy his thirst for justice and life. Yes, the apostle's eye beholds no doubt right up to the redeemed soul has reached heaven frydesal to be filled forever with an infinite hallelujah all the redeemed souls. And they shall praise the exceedingly rich gift of grace, yet stronger than God was praised by God's children and tomorrow the stars at the beginning of time (Job 38:7). After Paul has spoken about the overall difference between the legacy of Adam and the heritage of Christ, that the latter is so much greater, the apostle now on to talk about a particular side of this inequality. He says: 16: And the gift is not like when one sinned. For judgment came after the sin and the condemnation, but the gift followed many trespasses and was an acquittal. We note what is the essential aim by Paul in this verse uses the contrast of expressions: "it's a pity", and "many transgressions." The judgment of condemnation was given for the the sin. Grace gift of righteousness was given for the many transgressions. Also in this way, Paul is showing how the gift was "exceedingly rich at the many", ie in force and effect far exceeded original sin from Adam. Not only is itself gift greater and more glorious than as a replacement for what was lost (v. 15). Also the effects of its saving power is far greater. It extends beyond the "many offenses", which is in the world, not just the "the sin", which was enough to make a judgment was handed down to the condemnation. It is this vast difference between these two aspects Paul is talking about here. The verdict came after the sin - free gift came of many trespasses. A single transgression of Adam was the cause and source judgment to condemnation emanates from, to all mankind. Compared with this, Paul sees here a greater proof of how great God's grace, when we know the cause and goal of God's gracious advice to our salvation, they were "numerous" violations. When a child has sustained itself an insurmountable debt, then this becomes an even greater opportunity for a caring father to prove his fatherly love, when he pays the debt. And the gift is greater than if it was just a small debt that had to be settled. The destruction of the many sins proves the same way a greater grace than sin had been few and modest. This is thus again a proof that "the gift is not that with the fall" (v. 15), but that gift through Christ was infinitely greater and stronger than sin and condemnation of Adam. But when Paul says that the verdict came after the sin and the condemnation, that we have here also the most explicit statement that Adam's sin has been ours, of all people, sorry. "Condemnation" includes everything that Paul adds the word "death" (v.12, 14). We are all "by nature children of wrath" (Eph. 2:3). It states that "the verdict was condemnation." And in v.18: ".. to condemnation for all men." This shows that although there was only one that sinned, so were the consequences of their sin, condemnation for all men. We must then all be part of this same sin as "the one", Adam. For God, the righteous judge, can not condemn the innocent. If one said that the punishment for Adam's sin has affected someone who was really innocent, it would be to accuse the righteous God of being unfair. Can God imputed to a person which is not really his? If Adam's transgression was not ours, just as surely as it was Adam, when God could be imputed to us it, and judge us for it? Could it be that God treats people as sinners, if they are not really there? If God treats people as sinners because of Adam's sin, then it goes without saying that on this basis are the sinners. God, which is the fair, could not be considered people as sinners, because of something that made them real sinners. But when we say that Adam's sin just as surely ours, as it is his, so does not mean it is our and his in exactly the same way. It is his personal work of sin, but it is our due to the fact that we were in him (the whole human race first deputy), and that he in the entire human race behalf, after the first covenant, faced the test - and fell. And if we do not understand this, it does not change the case. We do not understand God, the eternal and incomprehensible. But we see it in God's word, and the consequences of Adam's sin, as we all have inherited. Here we are faced with God's great secret: How God imputes - As well Adam's sin, as Christ's righteousness -! It is after this divine doctrine of our salvation stands or falls. Is not Adam's sin of our - it is not our righteousness of Christ! But just as Adam's sin was ours, just because we were with him when he lived as the family's ancestor, and sinned against God's commandments - as is also the righteousness of Christ our, in exactly the same basis. And just as God could not have imputed to us Adam's sin, if we had not had this sin, he can not be imputed to us the righteousness of Christ, though it is not really ours. But Christ has indeed passed the test on our behalf, done and suffered what the law required - for us - not for himself but for us, so that his righteousness is truly ours. This is what this text teaches us. But the free gift came of many trespasses and was an acquittal. Whoever receives gift is not only free from all guilt and judgment after Adam's sin, but also get an acquittal from his many transgressions. And the gift involves not only a complete acquittal and remission of sins, but also "justification of life for all people" (v.18). D.v.s. that God judges people that really fair, ie as someone who has never sinned, but has fulfilled the whole law. That God really justify the believer in this way, it proves him by giving him eternal life, as he proved with death that we were all sinners (v.12, 14). The consequences of a truly imputed righteousness must therefore be indisputable freedom from sin's eternal reward, which is death and eternal life and all the bliss that is justice salary. This portrays Paul now with the wonderful news in the next verse. 17: For if death came to reign through the one, because this one fell, how much more will those who receive grace and justice gift overflowing wealth, reign in life through one, Jesus Christ. Death came to reign through the one. Already in v.12 and 14 we looked at how the death, just because of one man's sin, like a horror statsoverhodes regime ruled over all people, young and old, evil and good, kings and emperors, prophets and saints. All they had to bow to death, banner, a sign that they all had part in Adam's sin. But again, we will immediately remind you how careful Paul is clearly to remind you that this whole power of death over all men, come only through "the one". He has not allowed it to stand only with the words death came to reign through the one, but adds immediately, because this one fell. He has this repetition to emphasize the truth that is so essential for the main story in the message we have before us that both death and life comes to us through one. For the large main question is exactly this: Should we be judged only by what we have done - or after another has done? The law says: "whoever ..", d.v.s. that each of us will buy us eternal life or eternal death. But the gospel says, "the one". Through one's death came upon all men, even before they themselves by their own deeds were worthy of death. In the same way, righteousness and eternal life of all those who are Christ's family, without them by their own deeds have achieved your life. This is the sum of all the scriptural message. How much more will those who receive grace and justice gift overflowing wealth, reign in life through one, Jesus Christ. "Some more" - Paul says, when one, weak man was the one sin that brought death upon all men, then much more the much larger and exceedingly rich gift, through the other man, Jesus Christ, bring life and salvation of all those who accept this gift. That all men are subject to death, it is so indisputable that it does not even exist any unbelievers who will doubt it. But this dominion of death has come through one. So Paul says that is that as the exceedingly (sv: excess) wealth of the grace and the gift through the other man is infinitely greater than the legacy of Adam, so much more for sure is that all God's children will live forever. Those who receive. Here's Paul now who they are to benefit from all this wealth that Christ brought to pass for us. He says "those who receive", literally: "the recipient" - "those who receive grace and justice gift overflowing wealth." So you might ask: I've heard of a great and wonderful gift, but how do I know that it belongs to me? I know enough that Christ's atonement for the sins of the world (1 John 2:2), but all people are not saved. Who are those who really will benefit from this great gift? On this question, answer that is Paul here: "Those who receive the gift." The word used here for "receive" is the same as used in John 1:12, which states: "all who received Him, to them gave He power to become children of God (sv: He gave power to become children of God), those who believe in His name. " Here we encounter the same unwavering message that through the Holy Scriptures, namely, that "everything is done" (including Mat 22:4), and that what remains is only that we come and receive the gift of salvation. We can go through all the commandments and regulations as the Scripture teaches, but when it comes to our salvation, says simply: To accept the grace and justice gift. Scripture uses many different expressions, but they always go out the same in this crucial question. A place called the "believe," "faith in the Lord Jesus." Jesus says "whoever comes to me", "if anyone thirst, let him come to Me," "whoever eats my flesh and drinks my blood abides in me and I in him." Another place is called that they have "washed their robes and made them white in the blood of the Lamb." Thus speaks the Scripture, and it is very important that we keep this clear to our hearts. We are often very busy with many things in Scripture, even if they do not have any essential for life and salvation. Scripture contains many a lesson, commandments and admonitions. Spiritual men arise and prices and exalts soon as one, now the other, we should be concerned with and strive for. And all this can in its own way is important and meaningful, all may be holy and good, all we should thank and exert ourselves in. But when it comes to the salvation and sonship with God - it is crucial, the big question - it is only one thing in terms of: accepting the gift, grace and justice gift in Christ. "Whoever has the Son has life. Whoever has the Son of God has not life, for life is in God's Son" (1 John 5:11-12). But this is clear enough, then a sincere spirit still remain tentative: Can I still do not deceive myself, on my faith itself, or the way I received the gift for? I can not hear it yet more clearly, what it is to "receive mercy and justice gift?" Also in this issue need only be the word of God to guide us. One can err both right and left. Many believe they have received Christ, when one specific time has stated that they welcome him, and then live their life according to God's word and always exalt it. Others have gone bankrupt in all his own works and attempts to repent. They hunger and thirst for righteousness, but put their hopes only to obedience to Christ. The sugar and burdened always in suspense whether they really have accepted him. It is immensely important that we see clearly what the Scripture even mean by that to "receive" grace and justice gift. Woe to him who is wrong here! But if I really want to know what the Spirit's own opinion is in Scripture, then I have enough to be seriously afraid for my own spirit, my false heart and counterfeiters power, and seek only to receive the truth, even if it would topple all my earlier Christianity. What it is to receive the gift, we see some of the words to this effect, and partly on how Scripture portrays the people that Jesus himself gave testimony that they believed, was God's true children. First, we examine how the word "receive" is used. We go back to John 1:12-13, where the evangelist himself explains how it is done when the gift, Jesus Christ, received in the right way. First, he says (v. 11) of the Lord Christ: "He came unto his own, and his own received him not." Everywhere in Scripture and in the evangelical history, we see how this happens, they do not accept him. Impenitent Jews (Christian name) despised Jesus, and live in the same way as we see it everywhere in the world today. Whether tied up in a mortal mind, the sin and vanity. Or in an imagined, self-righteousness, which they (the Jews at the time, so even now) practice their religion at certain times in the temple, with fasting, prayer, etc. Or as is often done today, that souls are kept "warm" by Christian activity. But with all their beliefs and activities are all alike unchanged, - not born again! This is thus the great mass. But the Evangelist says about someone else: "But as many as received Him, to them gave he power (sv: power) to become children of God, those who believe in His name." Here we have some very different kinds of people. Those who received him, they were not through all his Christian activity, the law works, and not through their prayers, their hunger or their faith, had found peace in his troubled conscience. But always, weighed down under the judgment sought and waited for the consolation of Israel. When these heard the good news of God's grace through Christ and the Spirit revealed this to them, that Jesus was Christ, when they were drawn so strongly to him that they could not rest until they had found him. Then they fell down before him, confessed their sins, and sought mercy. And, note this: They were now bound to him for a lifetime. They became his disciples and followers, so totally divorced from the great mass of mind and being, that for that reason were called a sect (Acts 24:5, 28:22). By faith in Christ, they were transformed. They were a new "creature" (2 Corinthians 5:17) that so eventually, more and more was raised to heaven. So John does not stop with the terms "as many as received him," and "those who believe in His name", but he adds (v.13): "They are not born of blood, nor of the flesh, nor of man, but of God. " Add a final note of this -! This was the decisive sign that they had received the gift correctly, that they were "born of God", had become a new "creature" that in his whole being was tied to Jesus. This meant not that they were flawless and perfect in this follow Christ. No, they said that Christ Himself was God's true children, and whom he called his "brothers", they were still full of errors in so many ways: in knowledge, in faith, in what to watch, in humility, spiritual strength, etc. We see in their history that they fell in so many areas, so that Jesus ever had to reprimand and teach his disciples. They quarreled about who was greatest among them, they were lethargic and slept lightly, etc. But there was something that distinguished them: They were bound so tightly to him, they let the reprimand, and they took lessons from chastened and wanted to have his words as a guide for his life, even if they do not always succeeded in living for the . And they could not leave him. They could not tie him, but always remained with him as his people, no matter how strange he brought them. Even when they had a terrible pain, when Satan sifted them as wheat, when it seemed as if the faith-term point was shaken, their courage and strength were crushed, their minds confused - they had still something that showed what was their real life : It was Jesus as their longing, their loss and grief was all about. It was the thought, he spoke of the. When he was gone, they would have grief (and the world rejoiced). But when he again appeared to them, they rejoiced. These are the things that characterizes the very heart of a Christian, and thus referred to in Scripture that the "hunger and thirst," "sigh of the Lord", "call upon the Lord." Here you can with your own eyes even see what it was they received him (see more on this in the discussion of chapter 3: 22). Thus you see the scriptural definition of what it is to "receive" the gift of salvation. Try it now even at this! Located at the crowd as John said these words: "His own received him not", so you know immediately scriptural judgment on you. Yes, even if you belong to the small crowd that has turned the world back, who knows the scriptural message of good and keeps it true and holy, and will prove your faith in deeds, to shun sin and are careful piety - so you are still deceived , if your Christianity, your piety, prayer, faith, etc. you - often quite unconsciously - comfort you! Then you have no such need for your sins that you need to be at Jesus' feet and ask for forgiveness every day, for your constant fall, starving for mercy and justice gift. It needed no more words, the judgment has long since fallen, He that is not "washed their robes in the blood of the Lamb," who does not hide the "wedding clothes", even though he has come to the wedding (the faithful gathering at the ground), should be discarded into the outer darkness. But, on the other hand, if you have a lot and worrying sin you struggle with, - only you have this you can not do without the Savior and the forgiveness of sins, it is equally certain that you always have a great and eternal grace - even if you sometimes feel that it is hidden from you. Yes, even if you sometimes feel so dead and indifferent to the sleeping disciples, so you are stunned, thinking that this means more than just that you do not care anything about your Savior. Only you still have a mind that allows you, after all, judge yourself in this, and never will be truly happy and blessed saturated that when the gospel of Christ through one or another word is introduced in your heart, then you again may think you have God's friendship. This is an unfailing sign that your spirit receives the gift of grace (and thus a true grace). So, although the other characters just makes you worried, then you can not grasp how it all fits together, then this is for sure. Whatever else may be to blame or praise in you, you are then in any case under grace and be saved (1 Corinthians 3:11-15). But the hand of faith, which receives the gift can be very weak. Then, all of grace, strength, as a result of it, too weak to you (which everything is regrettable and should be better). But we should note that in spite of this, the gift of "grace and the gift of justice", always great, and the only thing that will save your soul to eternal life. This will now Paul speak further about the following: Mercy and justice gift overflowing wealth. This refers to what we have already spoken of the v. 15, that the gift we have received through Christ not only is so large that it corresponds to, but even much greater than - what we lost through Adam. This can be fairly easy to understand and realize. But we should think about what it means - and then see if we really believe it. So, we should remember that the vast syndefordervet we inherited through Adam, not only to the great general misery of sin in the world's people, who are totally caught up in sin ruling power. No, it turns out the sin in the misery that the believers have to contend with, and in all this lack of knowledge of God, in faith, love, obedience, fidelity and sacred power. The fact that we still have through Christ even greater mercy and justice, than depraved from Adam, means that even with all these falls and frailties that we are fighting in sugar and should not condemn us. The grace and justice gift we have received, to do, as Paul says, that we received the gift yet to "reign in life through one, Jesus Christ." With all these sins and anguish from Adam, we will not perish but have eternal life. Because, let's think a little deeper than what these words mean: "grace and justice gift overflowing wealth." Surely we can not comprehend or explain how much lies in this, as long as we are still here on earth. But this much we know, at least, that God in His great mercy has given us such a rich and powerful aid in Christ, that - under all possible circumstances - should be enough to save those who accept grace. Yes, our greatest need and powerlessness, the shame and all the heritage we have received from Adam, it should elevate us to the greatest glory and salvation. But Paul mentions particularly the exuberant riches that reach us in grace and justice gift. This means the that through Christ's mercy and justice that not only meet the goals required by law, or equal to Adam before the fall of justice, but it is infinitely greater. And the phrase used: "exuberant" wealth, says exactly that, that the wealth, the greatness of grace and justice gift streams of law "measure" and all other comparable or possible "targets" (= "way" - "exceedingly rich "- v. 15). And it is not strange, because it's the God's own righteousness, as we have seen it in v. 15. The primary result of such justice, is that through it we are under God's infinite love and friendship. A condition we would not be able to get through some justice that was achieved by any created being. For now, God loves those who own righteousness of His Son. He loves them not just as pure, sinless people. He loves them as He loves His only begotten, beloved Son. Christ says: "I in them and thou in me, that they will be full come to one, that the world may know that thou hast sent me and loved them, as thou hast loved me" (Jn 17:23). But through this exuberant realm of justice, we have not only a friendship that God is great, but also a friendship that has much more far-reaching duration than any other created being's justice would be able to achieve. If we ourselves were so clean and perfect as Adam and Eve were before the fall, but our grace was dependent on the perfection of our own, we would, as was the case with these, the wrath to come through one single sin. But now we have a justice that is far too big for it to be damaged or reduced through our fall. Righteousness of Christ is an "eternal justice", which also is given to us just for our sins, so these will not be able to condemn us. And think, when grace and justice gift in Christ is so overwhelming rich that it saves the worst of sinners, as soon as they can accept it, and that these then immediately be under God's high grace, - the blood-red is snow white, what was under the wrath of being loved, the damn is happy -! Well, then surely the consequences will be that this gift in perpetuity to protect us for wrath, as Luther calls it: that all the sins and bad states that still clings to us, to this our righteousness are like sparks against the mighty ocean . This is probably also the apostle's mind when he speaks further about those who "receive mercy and justice gift" that they are not to receive life, and enjoy this new life, but also that they should "live and rule." Living and rule. What can this mean: "live and rule"? This refers no doubt to all that life and living, you can include. And then of course refers to all the wonderful fruit of the work of Christ for us. As it came from Adam's death, in all that it entailed, so should those who are in Christ have life, in all that it entails: early in life a divine life in the soul, by the reunion with God, our origins. And finally, an immortal body and an eternal bliss in heaven, where we are in the deepest sense, to "reign in life", "rule with Christ Jesus" (Rev. 22:5, 2 Timothy 2:12, Rom. 8:17, 1 Corinthians 6 : 2). But all these gather around a specific matter, that they should have an eternal grace, and not more because of their sins under the wrath to come. And all this just by remaining in Christ and His righteousness. This is the essential content of the phrase "live and rule." This interpretation coincides indeed best with all this text speak. Anyone who has an eternal grace and communion with God, it has everything that life and salvation might cover. And therefore Paul says that all this should only depend on one thing: that we "receive the grace and the gift of justice." Whatever might otherwise befall a person like that, so it can not be condemned, for it is Christ and eternal life, which can be obtained only by him. But these people can fall. And they can be sifted by the devil as they come in a pitiful condition. Yes, it looks as if their entire Christianity can be destroyed and lost. But they will not be rejected and given by God, as long as they still are at the mercy seat to get the "grace and the gift of justice." Then they still have eternal life. And the secret of this lies in what follows: In one, Jesus Christ. The fact that the faithful should "live and rule" as kings, that they also only through Christ. For as they were one with Adam in his fall, so they are one with Christ in His victory and triumph. Because he is fair, so is the righteous. Because he is king, so also are the kings (Rev. 5:10). Because he has eternal life, so also the eternal life. For they are one with him, as they were one with Adam. "I live, you shall live," said Lord. And again: "I am come that ye may have life and have abundance." But never forget that everything we have exclusively "by the one, Jesus Christ." If you live in a spiritual sleep, then you have no use for this, it does not matter to you. But are you awake so you know sin, then it becomes almost an end to "live and rule," yes to all consolation - if you forget this: "the one", and instead start to look at yourself and what you can find, and know, by yourself. For then you will find no justice, but only sin. No love of God, but only just anger. No life, no power, but only death and impotence. But if you believe you can put it this way: Christ is just, therefore I am fair. Christ, God's own love and pleasure, so I also own God's love and pleasure, etc. Then you can in every situation, and your greatest weakness, always "live and rule." To get the right sense of the word "receive", we went to the Scriptures, explaining with vivid images what the word meant. Similarly, we find what it means to "reign in life through the one." Also this is depicted through vivid examples in the Holy Scripture. But we will look at such examples where it looks very bad, where there has been a hard struggle for life itself. For the word "rule" suggests strife and struggle. We can think of the blissful throng that stood in victory palms of your hands. One of the oldest (in heaven) said: "These are they which came out of great tribulation" (Rev. 7:14). And all our strength to prevail in the battle described as follows: "this is the victory that has overcome the world, even our faith" (1 John 5:4). But faith has always to do with things not seen, and live under conditions where all the natural eye can see, is dark and the opposite of what is to be believed. To overcome by faith, to "reign in life through the one," it is something that everyone makes some, or all needs. Among these is again first and foremost the spiritually asleep, who believe they have control of their Christianity. And secondly, the child of grace which is still in its initial joy and love, and are so happy to have the bridegroom with them. But this is something for these hard-pressed Christians. Those who do not look and feel different from that sin and the devil rules over them. In them is not sin now just a word or a thought, but a terrible reality. How is it when a Christian not only knows the sinful thoughts, desires (which of course in itself is terrible enough), but when the heart's boundless corruption breaks out in sinful words and deeds. It is when the souls that have no greater desire than to live a holy life before God and men, sometimes to the point of being accused by Satan, that it is really big fall. Such tragic events, we see many examples of the saints in history, and how sugar, complaints and fear of God's wrath. When a Christian experience such things, then it becomes really difficult for him to comprehend how he should "reign in life" / be saved and blessed. In such an emergency is what I need to see what God's word says. I can not build my soul's eternal welfare of man on the thoughts and opinions, or their teacher. I must hear what God's word says. What Scripture says about similar tragic situations? We will not stop in such cases we usually hear about, where Job, David, Peter et al In spite of the terrible temptation-storms and large falls in sin, yet was saved "by one" through "grace and justice gift overflowing wealth." We will instead look at how our apostle, Paul, even judges in such situations, that we can best understand the deep and rich meaning of what he writes in the letter. In the first letter of his to the "church of God at Corinth" we find many clarifying words. Already in the third chapter we have a clear testimony that the life, salvation, only depends on one thing: faith, no matter how bad it than the way you look. First, he says in v. 11: "No one can lay a foundation other than that is laid, which is Jesus Christ." Later he says that this only right foundation, it is still very different how to build on. This applies to both the teachers (as it seems to apply here - konf.v.5-10), and then also how we practice it in our own lives. The ways we build on, he says, can be as different as "gold, silver and precious stones" - or "wood, hay and straw." But then he says: "If the building has a raised, remains (when tested in the judgment fire, v.13), he shall be rewarded." But "burning up his work, he shall lose pay. But he himself shall be saved, yet so as by fire", ie through suffering and temptation. Notice this! This is therefore even a teacher, we must assume is saved (as it says that he "shall be saved"), but because he did not live at the mercy seat has built in such an improper manner as to be compared with "wood, hay and straw." D.v.s. that his message has engaged the congregation in matters that are not God's holy speech, but of men. One who has made bisaker the main issues. "To kill the souls that should not die, and keep souls alive that should not live" (Ezekiel 13:17-23). This is terrible for those who have learned so, when they once get to see what they have done. But even they should be saved - if only they have built the right foundation. This is part of the show what it means that it is only by "grace and justice gift overflowing wealth, we can reign in life through one, Jesus Christ." It may in fact just happen "by one, Jesus Christ." In the fifth chapter out there that one of the members had begun to live in a sin so bad that it "does not even named among the Gentiles." If this had incurred incestuous judge Paul thus: "He shall be delivered to Satan for destruction of the flesh." Satan would be allowed to take him under their violent treatment. But notice what the apostle adds, "that his spirit may be saved in the Lord Jesus' day." So should therefore also a way to be saved! And then we see the second letter to the congregation, how Paul exhorts the brothers that they, now that the man had repented, should "forgive and comfort him, lest he should perish in even greater sorrow" (kap.2) . In 1 Corinthians 6, we see that he speaks to them about that in the same assembly was so bad that for the Christian (meaning brothers in Christ) went to court against each other, "and the judges for the infidels!" he says. These unjust to resolve disputes of the Christians. Paul exhorts them seriously not to engage in such. But in the same sentence speech, we see him say that they (Christians in the church in Corinth) was still among those who would condemn both the world and angels (1 Corinthians 6:2-3). Yet he gave them up as lost, but admonished them to repent of their sins. Again, proof that we are saved solely "by one", often through the greatest tribulation. We also see that Palus talking about that in the same meeting there were some who were so unruly, that they even getting drunk when they came together to share the Eucharist. He gives them a very reproving warning, saying that heavy judgments will affect them for such sins. "But", he added, "when we are judged, then it is the Lord who punishes us, that we should not be condemned with the world" (1 Corinthians 11). Paul gave them that is not yet up, but thought they still were to be saved. All these examples show how the "exuberant rich gift of grace" - but it alone -, Saviour "those who receive grace and the gift of justice", even through the largest syndepøl. It shows that salvation is only in "the one, Jesus Christ," and that those who, after all of the heart have received grace and justice gift, through it, and only through it, to "reign in life". All our justice is so totally lost, that God in His great mercy has put all of our redemption and salvation only in "the one". May we never forget this! Whoever has the Son has life! 18 and 19: Thus, as one man's offense was condemnation for all men, so also one man's act of righteousness leads to justification of life for all people. For as many came to stand as sinners by one man's disobedience, then shall many be made righteous by the obedience. Here Paul turns back to the main issue in the message he carries out as from v.12, where he compares Adam and Christ. In the verses that are in between here, he has shown how much bigger and powerful heritage of Christ is, in relation to inheritance from Adam. Now he takes up again the phrase he used from v.12 to emphasize the comparison: "Through one man." But he begins with a word that suggests that now is a summary and conclusion on what he has taken up in what lies between. For v.18 begins with the word "So" - "So, as one man's offense" etc. Here we meet again, when the great and comforting message that just as sin and condemnation has come upon us through a particular violation, we will also get justice, and eternal life through one particular justice. The expressions in this text portrays the contradictions, serves a very clarifying manner to the mutual drawing a picture of each other. One man's righteous deeds - equivalent to one man's transgressions. By this we understand what the term righteousness of Christ, namely the opposite of transgression, a perfect fulfillment of the law, or as it is expressed in v.19: "the obedience". The Lord himself said the same thing when he talked about what the Holy Spirit to convince: "If righteousness, because I go unto the Father" (Jn 16:10). And again we see the justification of life through the one righteous, - stands as the antithesis of condemnation through one man's offense. From this we learn that Justification is God's judgment. Through the people declared to be righteous, or declared that those who perfectly fulfilled the law. And all this just because of one man's act of righteousness, the obedience. We see that the term "justification of life" is as opposed to "condemnation for all men," and tells us that the justified man be judged free from death - and entitled to eternal life. The judgment of condemnation, for Adam made all men to death children. But the justification judgment, those who are born and live under the death sentence in Christ made the eternal child. Furthermore, we see how justification extent (all men) is set against the condemnation extent (all men). That grace and justice gift is given to all people, then as sure as sin and condemnation came to rule over all people. But how should we understand this, when we are through all the word of God see that not all people are saved, that not all are partakers of Christ's righteousness? First, we keep indisputably established that the term "everyone" in the last part of v.18, must mean the same as "all" in the first part of the same verse. Obviously, since the message is a concrete comparison of first and second part of the verse. But then arises the problems, then we just as surely know, as we recently said that not all people who become partakers of Christ, - whereas all people inherently have the legacy of Adam. Augustine said it so right: "The dark places of Scripture comes from the dark places in our hearts." There are no contradictions, no problem, if only we believe that the Scriptures teach about Christ and His work for us. Just as Adam's sin and condemnation came upon all men, - but all people are not eternally condemned - as is the Christ and His righteousness given to all people, while not all people are saved. From the side of God's righteousness given to all people. It is brought to pass for all and are just waiting to be accepted. But this justice should be the individual's personal possession, it depends on the fact that it is received by faith. This is the Scriptures consistently teach, and Paul also said this explicitly in the verse before: "Those who receive grace and the gift of justice." But how it is done, the individual receiving the gift does not belong under this verse (v.18), where the message is concerned with urkjeldene to both death as life, "one man's offense," and "one man's act of righteousness." As already indicated, we need only remember that even though the condemnation of Adam came upon all men, that is not all people condemned. Only they will be condemned, which remain under the death of Adam, and not by a new birth are grafted into Christ. All of the great multitude of the redeemed is reached the throne of the Lamb (Rev. 7:9), are all children of Adam, and had their first birth all together under condemnation. But now they stand there still in their white robes, and palms in their hands. The output of our life: salvation - or damnation for all eternity depends therefore only on this one: If the people remain in the death of Adam, - or on the contrary, are born again, united with Christ and become partakers of his righteousness. But just as Adam left sin and death that heritage to all people, as Christ also has left justice and life as a heritage to all people. If we are to remain in sin and death to eternal damnation, depends on whether we remain in Adam's spiritual death. In the same way: If we are to get hold of eternal life depends on the grafting of Christ. May we think carefully about this: that the gift is given to all, regardless of whether it is received or not. There was a clear and very painful fact of Paul, that "not all obeyed the gospel" (sv: Icke alla hörsamma gospel). But he dared not for the reason to restrict the grace of Christ, which applies to all! On the contrary, when he looks at what was the similarity between Adam and Christ, it is precisely this that grace comes to all, which is the major component of the message. This preacher he therefore expressly with the precise words "for all people." For one's sake: condemnation - and for one's sake: justification of all men, yes to all that have the name of the person. This includes all of grace. When you see the wretched slaves of sin, who throughout his life total is bound in the devil's violence - think as always, these too are redeemed in Christ. Also your sake letters he has wiped out and nailed to the cross (Col. 2:14). Also, for those expecting the best robe, ready to dress for them - if only they would return to his Father (Luke 15:22). When you see yourself as lost and trapped under sin, that you no longer know any advice, - then think even thoroughly that even for you was that the precious ransom was given. Also for you is justice cladding finished and ready to dress on, because you also counted among "all people". And if you also are one of those who "receive the grace and gift of righteousness" (v. 17), so you own the personal righteousness and life. How do we understand the precious words of our verse. But the Apostle goes on to explain to them even more clearly when he adds: For as many came to stand as sinners by one man's disobedience, then shall many be made righteous by the obedience. This is the apostle's conclusion to explain the wonderful parable (v.12-19). "The many came to stand as sinners by one man's disobedience." Again it is said here that "the many" d.v.s. all children of Adam (see v. 15), were sinners "by one man's disobedience." The fact that we inherited Adam's nature, was in itself a punishment, and a tangible proof that we are involved in his sin. But it is not this relationship our text referring to. As we have seen earlier, this is also where our specific involvement in the first fall, when we all sinned in and by our ancestors and the deputy, it speaks about. Thus we see the apostle's language, "many came to be known as a sinner," depicts how, without any involvement on our part, just "came to stand" - as sinners. It is very important to note that this is the meaning of Paul in these words, that we should not ignore the central message of the text, where exactly everything is that both sin and righteousness has come in that we have shared in someone else's work. Otherwise it was not really that important to know whether, and to believe, that we were involved in Adam's disobedience, - if it served to open our eyes to the other major primary truth: that in the same way it is we should be involved in Christ's obedience, which is the only salvation truth. So there is the great doctrine of imputation, we have before us here. It is of crucial importance for the whole Christianity. And it is against this general doctrine both unbelief and reason are always fighting the toughest battle. Therefore, we again remind the most crucial evidence Paul teaches us about this. Not only that we inherited Adam's sinful nature, but that Adams was the greatest sin of all men sin. "Through the nedsyndet he's all at once," said Luther. The crucial evidence that this ratio is Paul specifically refers to, is partly in the main message of this text, partly expressed in clear wording. When the Apostle again and again repeated, "because of the fall", "because one of the fallen" - and against this puts the "one man's act of righteousness", "the obedience", then it is easy to understand what to the text's main message: the great doctrine of complicity in another's affairs. In verse 16 he says also that "the verdict came after the sin was condemnation", and in v.18: "to condemnation for all men." Then it is clearly why people are under condemnation. It is not primarily a consequence of man's inherent sinful nature. No, what he is talking about here is that it is the result of one particular judgment: the judgment was handed down by God, and immediately was carried over humanity through its representative, "for it's sin - and was condemnation." In v. 17 he says that "death came to reign through the one, because one fell." And the verdict was not only Adam, - but as spoken of in v.14 and 18: "to condemnation for all men," "even over those who had not sinned in the law, such as Adam." When we understand that when he was in this text speaks of sin, it is the purpose of guilt and condemnation - not the sin that dwells in us. In the nineteenth verse repeats and summarizes his words he has spoken in the preceding verses. In the background, the words "many came to stand as sinners by one man's disobedience," have the same meaning as in preceding verses, and only aim of sin, not sin in us. This is so much more as we see him use the expression that we have previously noted: "many came to stand as sinners." Against this background, what he expresses opposition to: that we should "be made righteous by the obedience." Now it is clear that this justification does not speak on that justice is served in the U.S., which would be the same as sanctification, but that the righteousness of Christ imputed to us. But then the words "came to stand as sinners" here does not go that we inherited Adam's sinful nature, but just go on our guilt and condemnation before God. We interpret it any other way, we would upset the presentation of evidence, as documented by the constant comparisons and similar contradictions. We can not find any indication that it is now adopted a very different meaning than what has been consistently in the text so far. Thus, there is sufficient evidence that Paul is talking about here, it is our participation in Adam's sin and our guilt on this basis. But why must this sin in truth also our sin, might not this sin imputed to us. Is this hard to believe, because our reason always argue: how could God imputed to us Adam's sin? - This is still, as we see here, the Holy Scripture's own teaching. In addition, we have all the confirmation of this through our own bitter experiences of the penalty and consequences of Adam's sin has affected us. That I can not understand God's peculiar ways, and the judge must not bring myself to deny the truths of these. And we deny the first sane, our participation in Adam's sin, - so I must also deny the other sane, that Christ's obedience to be our righteousness. But when God is speaking this to me, I would humbly believe both the first and the other sane, and just cry with the apostle, because I worship God's wisdom and advice: "O depth of riches and wisdom and knowledge of God, how unsearchable his judgments are, and where untracked his ways. " That Adam's sin is every man, it's a secret that we should believe in God. Some have wanted to make it understandable through similar conditions in human life. But that's not the way to proceed. What God has taught us is equally true, although we never find anything similar in our human situations. And it is a very dangerous delusion, when Christians believe they should be able to understand and confirm all that God does and says in his word. When Abraham was commanded to sacrifice his son, he had no explanation as to why it had to happen, or how he could get a numerous progeny through the same Isaac. But he was strong in faith, "as he gave glory to God. He was fully persuaded that God had promised, and he was mighty to do." The faith of Abraham is held up to us as an example. When the angel announced to Mary that she would become the mother of the Son of God, it was completely incomprehensible to her. But she bowed humbly before the truth of the angel's message that "nothing is impossible with God." First to want to understand before we can believe, when we face God's word, is to dishonor God awful. Compared to us, God is too big and incomprehensible in all his works. He will simply be believed -! "Then shall many be made righteous by the obedience." Just as Adam's children were doomed sinners, simply because of his disobedience, so judged the whole seed of Christ for righteous only because of his obedience. "By the obedience" - in other words, Paul says explicitly what the righteousness of Christ consists in. He said it was his obedience, his own personal fulfillment of the Father. Just as the fall consisted of "one man's disobedience," as would be the restoration "by the obedience." The whole life of Christ on earth, from the cradle to the cross, was obedience. "Love is the law fulfilled," says Paul (Romans 13:10). Christ had a perfect love for both his father and to us humans. Of love for us and obedience to his father, he came to earth and became our brother. In the same love he went about doing good, and helped everyone. Out of love and obedience to his father, he would also "taste death for everyone". He was "obedient to death - even death on a cross" (Phil. 2:8). Being an obedient servant was very far from his real job, who himself was the legislator and all the king of kings. So it says in Hebrews 5:8 that he in his life on earth "learned obedience through what he suffered." And the Lord Christ himself says that it was his food "to make the will of him that sent me" (John 4:34). The whole life of Christ was obedience, the Lord has spoken through His Spirit clearly in Psalm 40 There we see Christ speaking through David: "Sacrifices and offering you did not want to - you have pierced my ears." The latter refers to it as it was once common, that the serfs slaves were marked by the ears were pierced. That way, when Christ testifies that he totally was an obedient servant, so he also v.9 adds: "To do your will, my God, my desire, and thy law is within my heart." Nothing less than a high and perfect obedience, could save man from the condemnation that came upon us because of their disobedience. But look closely at this Christ's perfect obedience. It's the one that hides all of our continual disobedience -! All the saints, spiritual distress and appeal's just that they can not obey God as they should, but again and again sin against him. Where the spirit is willing and holy, which experienced the innate depraved only even more palpable and oppressive, and there are always experienced as a disobedience to God. All sin in the heart and in the obvious, in thoughts, desires, words and deeds, are all, basically, disobedience to God through his holy law forbids all evil. When anxiety and complaints of the faithful, and are afraid because they see their disobedience to God. But listen here! Against all this our disobedience, God put his Son's obedience. His obedience to be our obedience. That's what our text speaks of: "so shall many be justified by the obedience." It was just this, that God sent his son under the law, says the apostle, "that he might redeem those who were under the law" (Galatians 4:5). From eternity, God be all the people of sin and judgment, and then through-corrupted that it was not all that perfection could obey or comply with the law. In his eternal mercy, he decided, before the foundation was laid, that he would restore the "next one". His son would be "woman's seed," a real person, but with a perfect obedience. A new father and the deputy of us, that would fulfill the law, and enter under its curse. Everything that we, who were sinners through the first ancestor's disobedience, now would be fair only through the other's obedience. And it is precisely this Christ's perfect obedience, which really is the justice, which allows us to pass before God. Formula of Concord says: "That's why faith in the person of Christ, as it came under the law for us, has borne our sin, and when he went to the Father for us poor sinners, have shown their heaven Father perfect obedience, and thus hidden from all our disobedience that live in our nature, and stands up in thoughts, words and deeds, so that this (our disobedience) is not imputed to us to condemnation, but out of pure grace, only for Christ's sake forgive us and left. " Therefore, you will be a straight Christian and believe God's grace, but hampered and burdened by your continual disobedience, then you should seriously take this consolation: Christ's obedience is my obedience. Should I stand before God only by my obedience, I had to despair and never think to be saved. I was lost, if I were to be judged by the law. But that Christ has been under the law and lived a life of perfect obedience, that thereby he should "redeem those who were under the law." For he did certainly not be under the law for its own sake. He did it all for us in our place, that it was imputed to us. So this is my only righteousness: That is not my obedience, but his obedience. For even when the new man in me will not hear, is still the old man in me full of disobedience. Therefore, only what I can to comfort me: that Christ was obedient for us. In this way we take in the comforting text. Some say: What help is there for me that Christ was obedient, even when I can be? So we reply: if not Christ's obedience is your obedience, you are lost forever. Here speaks the Lord's apostle to us that only "by the obedience we will be made righteous." We need to seriously impress upon these words in our hearts, "the one", "by one man's act of righteousness", "by the obedience." If we do not adhere to these truths, will we know in our nature, conscience, and unbelief influence, drive us in all directions as the chip on the open sea. But on the other hand, the blissful comfort and security is not a poor, weary sinner, to rest on the solid rock of God eternal decision, that just as we were all sinners when it's disobedience, so we will be fair only by the obedience. The text we have before us (v.12-19) is of the utmost importance for the entire life of a Christian, as both the right doctrine, and the heart's faith. Through a wonderful comparison between Adam and Christ, the Apostle preached in the large main truth of Christ. The truth that just as all sin, death and condemnation has come upon all people through it's disobedience, in the same way-all righteousness, and salvation only through the obedience. But he has also shown that the good that we inherited through Christ, not only as great as the evil which we inherited from Adam. No, grace and justice gift has an overflowing wealth, so that the person receiving the gift not only have full restoration of what was lost, but also a much larger grace, honor and glory than man could have before the Fall. The sum, not only of this text, but also of all that Paul will preach, from the seventeenth verse of the first chapter and the end of this fifth chapter, is that people are not justified by the law works, ie through which they can be or do after the law, but only through a free gift in Christ. But when it raises the natural question we necessarily should have answered: What should the law serve? When the law's task is to speak of sin and justice, would it not seem fair? This is currently responding to Paul in the next verse, but in a way that certainly seems unexpected and offensive to many. 20: But the law came to that the fall would be great. But where sin was great, grace was even greater! It expresses the Apostle in clear words, the secret that probably only the spiritual eye would have seen (in part in the great doctrine of atonement from the world was, and also specifically in Christ's voice and Judge): this that God's meaning and objectives of the Act was that people through it would be righteous and holy. But on the contrary, that thus it should sin disease that is all human nature, break out and show themselves, thus making the creation of a need and a longing for Israel's major medical. This was to "pave the way for the Lord." Everything was to serve him, for only in him was life. It was this law would serve to: Do ​​not shrink, but multiplying sin. But this is the secret of all reason rises against as long as we live. The most appropriate for us to believe, that the law must seem like the teacher and intend. When it forbids sin, so must it also affirms that sin darkens. When the teacher and intend what is right and holy, it must also work righteousness and holiness of those who take the law seriously. And this idea is so deep in all human nature, that even God's children, who both often and tactile experience is that the law was only sin revived and double strength, whereas only the grace to sacred heart - even the falling steadily again in the same trench, they will improve themselves or others by law. May we therefore seriously give careful heed to the apostle teaches us here, when he says that the law has an opposite effect. It should on the contrary affirms that sin "is great" (sv: an excess of sin), and that this is what is God's aim with the law. But let's look at the text's specific wording. But the law came to that the fall would be great. "Come," d.v.s. that in addition to the plan of salvation which is now preached and explained by Christ, the Lord God has given us a law, that which is written in concrete bid, and given through Moses (see v.13-14). And God's deepest meaning and purpose of this Act was that "the fall would be great" (sv.överträdelsen was not necessary). Even more specifically speaks to the basic text (Sv.) "that överträdelsen måste reproduced or oneness övermåtten great." But what does this mean? First, a clear understanding of the text so that not only was it the way it went, but that this was God's purpose that the law was given. But this is as far too amazing! How could it be God's purpose for the law, that sin would only improve on, when God is holy and just through the law forbids sin? A: Here it is said that God is not through this law added sin, sin and gave life terms. No, sin indeed was already present in humans. God's purpose was simply that this sin should not be there hidden and unconscious before men, that the sinner is still able to live in a delusion that he was good and fair. That's why God gave us a law with specific commands and prohibitions, which set limits to freedom, and thus let sin works manifest. As might be obvious sin, and real brokenness. Before the law was given through Moses, was the knowledge of God among men slightly. Therefore, sin as more an abstract evil. Not specifically a pity, as when well-known, specific bids were violated. That's why God gave us a law with many clear and specific bid, that evil must always be perceived as actual "sin". "In order that the fall would be great," says Paul. Through the prohibition awakened and stimulated the petitions (Rom 7:5-13), and therefore "was sin big" (överflödade), was stronger, as the last part of the verse shows. This is what Paul is talking about here. Many have wanted to add another meaning in this, than what is in the apostle's own expression. They say: The idea is that sin, but only sin-recognition would be larger. A consequence of that sin is great, of course, is that we learn to recognize sin recognition. But that's not what Paul has spoken about here. He says the more clearly that "the fall would be great," and "where sin was great." In the first verse of the next chapter, he let us also clearly understand that there is no talk of sin-realization, but that sin was great. There, he says: "What shall we say then? Shall we continue in sin that grace may be greater?". He does not believe that anyone should have understood what he was talking about here (v.20), as if it were to go to conviction of sin. And throughout his testimony in the sixth chapter clearly shows that he has spoken about here, is that the sin would be great, because of the law. As recently stated, is of course one of the consequences that one learns to recognize sin in itself. But our text speaks of a far more sad and thought-provoking factors: the fact that sin through the law should distinguish itself and grow. And so that neither justice or sanctification could come through the law. To help us better understand the law aims, we must remind you that it works in three ways: First, in the same way as the temporal sword: The commands and prohibitions prevent the infidel world of vice and crimes, which they would destroy themselves and with their fellows. However, this effect of the law does not serve the salvation of souls, but only for the temporal life. Second, the Act also serves to people's repentance, but in a completely different way. When it does not seem to prevent sin and contribute to our righteousness, but contrary to the sin in us just gets up and breaks out, until we have to give up ourselves and our possibilities for salvation, and seek our salvation in Christ reconciliation. This was the main target of legal action. The third is that it also serves the children of God. Partly as a sacred precept of their lives, who always shows us what is evil or good in God's eyes. It is a help to all the heart and the devil's deceptions on these issues. Partly it is also a mirror, which always shows us our sin and uncleanness, that humble and chasten us. But because Paul here is concerned with the very large main doctrine of salvation for sinners, he must talk about how it can happen that the sinner is crushed, mature and open for only grace. Then there is no legal work to lessen the sin, but on the contrary to force its scope, diversity and horrors. And this can only take place in the manner now described, in that first more and more of the bids will be clearer and clearer to people. When it happens that the greater the fall and sin. For if freedom is restricted for a creature that is "sold under sin", under a mighty destruction, as happens falls into sin in the same degree stronger. And the more light that person receives the will of God, the worse sin and transgression seems to him. In addition to this we have the fact that the apostle takes up in kap.7 :5-13. Here he speaks about the evil nature that is so large that the ban only to excite transgression. Paul speaks of "when the commandment came," and said he did not desire, if the law had said, Thou shalt not covet! And then, he says, this is what happens: "sin took advantage of the offer and attracted all kinds of desires in me." What happens is that when people feel that it can not fulfill the law, then it becomes bitter towards God and His law (chapter 8: 7). Luther says: "as soon as the law really becomes obvious to a human, so is there any moment any of these" illegal "the forces that arise in man. These forces hate, of course, the law, which prohibits and pains people. So these resistance forces discouraged and angry . They get up and increase in strength. So is the law of sin power (1 Cor 3:56 p.m.), for it excites and strengthens sin. Therefore, it is also called the "law of death" because the deaths / kills the old man when he's done greater sin. " "Then it is exceedingly important to know," said Luther continued, "that this is the way one should use the law. For a man who after the world's standards is not a murderer, a fornicator, or thief, but emerges as a truly pious man He wanted to swear that he really is just and pious. For the devil has blinded and hardened into him, so he does not see or know his sin, his suffering and his lost. why he lives in the imagination, building upon the good works and merit. For this weekend should be made soft and small, so he recognizes his lost and condemned condition, our Lord God, no other agent will do, than the law. For the law is the right mallet or hammer, the right kind word and God's wrath ax that chops into, turn down to earth and crush the blind and hardened hypocrites. So this is the law's own and most important works, as it should be allowed to achieve. This is indeed primarily sent to, by God. It should frighten and wake up the people, just as the Israelites were terrified of lightning, thunder, and the sound of trumpets at the mountain Sinai, when they saw the law. In this way the law paving the way for grace. For God is God for those poor, sad, poor, depressed and despondent. To these are God's true work, that which is his own nature, his own being, he exalts the poor, will satisfy those who hunger, comfort and enrich the poor and destitute, makes sinners righteous dead live, the desperate and the damned blessed "(Luther's explanation of Gal 3:19). But the law is unfortunately not multiply sin and distress in this way, to all who associate with the law. The law has always two kinds of disciples, self-righteous Christian act - and desperate sinners. The former are those who are concerned with what to do, the "active Christians" as they say. They have not met the spiritual requirements, but is that the Pharisee in Luke 18:1-12. They have "adapted" the law, removed parts of the law to suit them. Their peace and confidence building - often unconsciously - on their great distance from the obvious big culprits. And they thank God and give him all the credit that they are not in sin, and for his whole life and business. Their inner life has not yet had to stand the way to the Holy God. To place it at the people who appear to be serious Christians, but with all the power struggle against this Paul's teaching that the law operates a large fall, and sin living. They do not know that their Christianity only means that the law has not yet been given to do their proper work with them. Yet it has not been attack their inner evil. They have only, as the Pharisees, been concerned with certain aspects of the law, been concerned with "service" with "business". Therefore, this relationship, how the law has been at work in a human, a crucial character that distinguish, on one side: those who only profess and live as Christians - and on the other side: those who are Christians. But what are we saying? If the law does not prevent sin, but on the contrary only increase it? Do not speak to a light-hearted people with legal words, and then in order that they must live it, live a better life? Should they therefore contrary become more sinful? Should the law not punish, for example. one who is dishonest, is a quarrelsome, etc., in the hope that they will take the sin? Answer: If this is indeed the light-hearted people, either unconverted world's children who do not care about what forgiveness is all about, or indifferent Christians who have been tempted away from their sacred obligations, it can act in both these cases truly serve the is a positive change in their lives. But if the law has already been working with them, crushed them and convicted them of conscience, then, only worse with them when they face the law. Then they need another word that gives birth to life itself in them, giving them the cordial esteem, love, lust and power. If there already is the law working in the conscience and heart, then sin is worse when the law hits them. It is this that often surprise and deceive us, when finally a man of really starting to take heed to the Word and work on his conversion, then only that sin is worse, so that now takes desires and petitions really hold and operate them - something they have not previously experienced (Romans 7:5-13). In short: If a man is not come further than that it still manages to carry it as it believes the word of God expects, so now command and orders him all that God requires of His law -! Nothing less! And as long as this man succeed in living a tilfedsstillende Christianity, as long as it remains a work of Christian who is not broken. But then comes the day in this man's life that his whole Christian life will fail, just as sin "becomes exceedingly sinful by the bid." Then do not be discouraged! When God has begun his work in him. He will be more than "a Christian man." He will be born again. And what happens when he has given up all his efforts to repent and put their trust only to the undeserved grace. Then he becomes a Christian. But where sin was great, grace was even greater (sv: dar sin överflödade, Dar överflödade grace annua more). You just are in this bitter experience that just when you really wanted to be a straight Christian, pious, obedient, and pure, you've really got to see how sin reigns in your life. Yes, master and breaks out in sinful deeds. Sin overflowing its banks! For you speak the Word: Do not despair! "Where the sin was great, grace was even greater." Strong and burning in the Spirit Paul speaks here about the mercy of powerful government power, when it is let in at a sinner. By the terms of the Basic language, we see how Paul pushes language to the maximum, and drag two words, both of which stands for abundance, combined into one, to express the exuberance of grace. The words gr.språket use here of grace says it "floats above objectives," or "exceedingly fluid", "abundance" (see Mark 7:37, 1 Timothy 1:14, 2 Corinthians 7:4). Already in v. 15 he has spoken of how grace has been "exceedingly rich", floated out over (eperisseuse-sv.överflödade), and covered all the damage we have received by Adam. And here he adds a word of yet, which suggests that where sin has flowed over, where grace flows abundantly over yet again (hypereperisseuse). This grace that flows so invincible, he says, it does not happen when you feel that your sin is not that great, but just when sin is very great - very great, and "flows over". Therefore, the law come to sin and do big and ugly, that God's grace shall prove its invincible might. Where the blame is very large, where it is to receive forgiveness for it, a greater grace - than if the blame had been less (konf.Luk 7:41-42). But what we are considering, gives no comfort to the cheeky, light-hearted sinners who despise God's law, and free throws out of sin and injustice. For the apostle speaks expressly of those who, faced with the law, have experienced how "great sin". There, Paul says, "there was a greater grace." A soul can experience so horrible how the plague of sin, that he is close to despair. My heart cries out that Psalm 38:9: "I'm cold and sore broken. Because my heart groan, I yell out" (Ps. 38:9). Then this man completely helpless. But it is not God -! This is precisely his hour arrived. When he speaks to you: Do you now realize you have gone bankrupt in your own Christianity, or your own morals, and just surrender unconditionally to me? Then you will learn what grace is. "When you get your quests remember and be ashamed of yourself, and no more Open thy mouth for your shame, when I forgive you all that you have done, saith the Lord" (Ezekiel 16:63). A sinner who has experienced this, knows a bit about what it means that "where sin was great, there was a greater grace." 21: And just as sin reigned in death, so also grace reign through righteousness to eternal life through Jesus Christ our Lord. Just as. Here preached again how God decided to save man. It was God's great advice and intend that sin should be great by the law, that grace was to get the price that it alone - without any assistance from our side, no, grace alone - would rule for eternal life, just as sin reigned in death. Before we explain what it is that "sin reigned in death." "Eternal life" are set up as opposed to "death", which here denotes not only the physical death, but all things, both temporal and eternal evil, which is the wages of sin. That sin reigned in death, is more than strong enough evidence through our own experience. But now Paul says that is that as sin reigned in death, so also grace reign through righteousness to eternal life. In righteousness. What Paul thinks of justice in this text, he has thoroughly enough explained earlier. He has repeated the phrases "one man's act of righteousness", "by the obedience." This is the only perfect righteousness that fulfills God's holy law, and satisfy his justice. Only through that justice prevails grace of all the believers sins. To eternal life. Grace will rule and reign to sinners, which every day just deserve eternal death, shall have eternal life. This happens only through the perfect righteousness of God. But if someone were to come in thinking that this would be our own righteousness, as Paul adds, to make it even clearer: through Jesus Christ. We forget this, that we have all this grace only through Jesus Christ, then it will soon end, both the faith and confidence. The most holy people are deceived, if they forget that all grace, all righteousness, and all life, we have only in Jesus Christ. Twice in this chapter Paul repeated these words: "by one, Jesus Christ," "through Jesus Christ." Thus he will say: With all our righteousness, we are doomed. Do not look at yourself, if you want to believe God's grace. It is only in Jesus Christ we have "mercy and justice gift overflowing wealth," which rules over all our sins. How have Paul here inculcated that only by the righteousness of Christ, we receive grace and eternal life. Notice how similar the apostle begins and ends his account of the doctrine of justification. He begins in Chapter 1: 17 with the message that Christ is the power of God unto salvation, because God's righteousness is revealed in the gospel. And here he stops to preach that grace reigns through righteousness to eternal life through Jesus Christ our Lord. In this 21 verse summarizes Paul on the fairest and most striking manner all that he has hitherto taught us in this letter, for the salvation of sinners. After he in chapter 3:21-22 briefly explained what the "righteousness of God" means, he completed this chapter, this important doctrine, by the delightful comparison of Adam and Christ. In this last verse, he again preaches the same message, by comparing the way of sin and grace reigns on. Sin has a governing dominion over all of his children. The power of sin is described as the way a dictator rules, and that no one can evade. Sin "ruled," he says. Similarly, he says, will grace "rule". However, with the difference that grace will reign as a sovereignty, ie of people who still have sin in itself, where "sin is great." How to apply grace much stronger than, and above all sins. And what is it then that will be the basis of that grace will rule like that? Could it be God's good-natured cancellation of the statutory requirements? No, says Paul, exclusively "by justice". Through a legal settlement. Through such a perfect "obedience" that it fulfilled all of God's requirements. Grace could not, and could not legally release the convicted prisoners, without a fully valid ransom had been submitted. Grace tramples not perfect righteousness God requires by law. No, "grace will reign through righteousness"! By this, Jesus Christ's righteousness will also grace the fair rule, "rule". Over what? Paul makes grace to the "sin". Grace will reign - over sin. The apostle is saying here that grace reigns, and a kingdom, a power to all sinners resistant forgiveness. Adam's sinful nature still lives in our flesh, and unfortunately also breaks into our lives in sinful thoughts, words and deeds. But if we think that now must surely be to God has become angry and reject us, so it's not what happens. No, grace means that because of the perfect justice, that is all forgiven, and we will be in God's grace covenant. This is the grace of the kingdom that reigns over sin. Luther says: "At the mercy rule, meaning that it is a realm that is more powerful over us than all sin, all the anger and all evil. This word has never deed Christian understood. Their hearts have the same setting as mine when I was in the same situation : When their Christian life was successful, they had grace. But when they sinned, fallen, or known sin in itself, so weakened grace at the same rate and could disappear. And then they had to reclaim it with a better Christian life. They had no basis for thinking differently. But this can not be called a grace, who presides over the works, but a deed kingdom ruler of grace. " But as the Apostle says here that grace will reign over the deeds - even "where sin was great." Praise be to God's eternal mercy! We have a grace, who presides over the works, even "to eternal life." And all of this: only by one, Jesus Christ - just as surely as we have sin and death by one. This is the sum of this large and comforting message. The whole Christian life stands or falls with this doctrine. Likewise, all the graces of the heart, all power, all holiness, all the comfort and happiness in life and in death. Let us all pray that this most important key point in the gospel of God, for God's mercy sake of more and more needs to be revealed and preserved in our hearts, against all internal and external temptations! Amen.

Final Comment: There is much to say here, but in many ways it has not the Christians by and large, all taught right and true about God, Jesus Christ and the Holy Spirit since the Catholic Church was "supreme" on 300's. And then, unfortunately, a "count" with a lot of delusion!

Related links: http://the-heavenly-blog.janchristensen.net/2011/11/nr-140-jesus-is-not-only-true-god-but.html http://the-heavenly-blog.janchristensen.net/2011/09/nr-28-how-many-and-who-should-we-meet.html http://the-heavenly-blog.janchristensen.net/2011/09/nr-43-is-holy-spirit-person-or-part-of.html

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