mandag 28. desember 2015

No. 1099: Jesus greatness lies in his origins - Yahweh! Our humiliation lies in our origin - the first fallen and sinful Adam!

No. 1099:
Jesus greatness lies in his origins - Yahweh! Our humiliation lies in our origin - the first fallen and sinful Adam!

Photo of Adam - that makes us human in ourselves is hopelessly lost.
"The Fall and expulsion of the Garden of Eden", frescoed by Michelangelo to Sistine Chapel Ceiling in Rome, painted ca. 1509.

Origin of Jesus is God the Father - Yahweh.

Our origins as humans are much, much worse, indeed it is in many ways useless. It is Adam that God himself had to cast out of the Garden of Eden when he was a rebel and saw it myself.

We humans have an impossible starting to save and preserve ourselves, because everything the first Adam when we all have his genes and seed in us.

Paul teaches about this in Romans 5. Here we see the contrast between Jesus and us humans. And what is the big, big difference? Basically.
We can compare it to run 100 m. Against the world's fastest man and have a backpack on 1 Tonn. We are guaranteed to lose in advance.

Taking from Carl Olof Rosenius commentaries on this subject in Romans 5. 12 - 21. concerning our starting point.

Now we come to the second part of this chapter, verses 12-19. In the first and second chapter, Paul has described the prodigal state all men are in: sin, but also the only way to salvation: Settlement / reconciliation through Christ, and justification by faith (chapter 3). This has apostle affirmed with scriptural evidence (Chapter 4). So he has in the first part of this chapter briefly hinted that blissful state, the eternal grace and confidence, which they own, those who are justified by faith. Now he sums up all this in one big and wonderful portrayal of
God's grace in our salvation. He shows that as sin, death and condemnation came upon all men, only through 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" death entered the world. This means then of course that "the wages of sin is death" (as he fly closer in chapter 6:23) and therefore not strike any man who has not sinned. This is not just a conclusion we have found, but the apostle's own words, that "death came to all men, because all sinned." With this, he stated without equivocation that all those who are subjected to death, are sinners. But Paul foresaw the many would perceive this as very hard speech, and that the interior specifically supposed to go on that sin (which is always this that a law is broken) in any case could not be imputed to the people before the law was given through Moses. Therefore Paul responds promptly to such (v.13-14) when he says that the fact that death ruled over people even before Moses, proving that sin was in the world and was counted people. But this follows then also that a law had to be given them. This is the meaning and reasoning in v.12-14.

In v.14 he stated that Adam "typifies the one who was to come". This refers to that Adam was the origin of sin and death, even as Christ is the source of justice and life. But then he v.15-17 the great inequality that it simultaneously 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 he began with v.12: "Just as sin entered the world through one man". And now comes the sequel one waiting for mentioned earlier, "even so by one man's act of righteousness leads to justification of life all people".

12: Therefore, just as sin entered the world through one man, and death through sin, and thus death spread to all men, because all sinned -
Therefore, i.e. now that we are reconciled with God through Jesus Christ (v.10-11), so we, who are all under sin (Chapter 1 and 2), however, are justified by faith in Christ (chapter 3 and 4 ) *, have peace with God and the hope of his glory in heaven, and glory of God Himself - then it follows that happened, these counsels of God the reasons themselves: "Just as sin entered the world through one man and death through sin, "so also comes justice, and because of righteousness: life through one man. The addition has thus Paul, as mentioned earlier, not immediately expressed here. The suggested albeit through the words that Adam typifies the one who was to come (v.14). But in v.18-19 gets this Addendum clearly stated.

* It could probably appear to be most natural to assume that dia touto ("therefore") just referring to what was said immediately preceding (v.10-11). But it is clear that here summarizes Paul absolutely everything he has taught so far in the letter, that both of mankind's sin, and of salvation through Christ. When one understands that he has everything he previously preached in mind, right from Chapter 1: 18 before he next three chapters begins to speak in more detail about what follows from their faith.

Wake up, all you who are thirsty! Come and get water! Here you will find a ineffable, 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 receive justice, friendship of God and eternal life? Yes, it is ultimately the Law covenant terms - for the thirsting and receive the justice of Christ -! End of that we live a fearful Christian life built on our own obedience and righteousness.

In this text states everywhere: "Through one man". Through one man we inherited sin and death. Through one we have righteousness and life. Because it is not called through each one, but through one, then we poor sinners begin to rejoice in hope. Then road through our own righteousness annihilated. Just like a large mountain crashed down over a small rickety houses, and shattered it completely so crushes also this message every individual merit, and shows us that we will have to turn to an entirely different way, so we can be fair and saved through one.

Often we know that both in soul and body, that we have inherited sin and death through Adam. Shall we, likewise receive the justice and life only through one, Jesus Christ? When we begin to rejoice in hope. "Rejoice, you heavens! Rejoice, O earth!" Then shall the sinners be heaven heirs, and in eternity just praising one for the eternal gift of life -. But before we study this mighty consolation more, we will first see what this text talks about how sin and death entered the world. Paul says:

Sin entered the world through one man. With this, the apostle not only say that sin began through one, but that it "came into the world" (ie come in all humans) through this one. Only when one understands the expression, becomes the apostle's main idea forward, when he compares Adam's sin - which gave us death, with the righteousness of Christ - who gave us life. That sin entered the world through one, namely mankind ancestor, is precisely the main issue in this message. Therefore, do not mention Paul Eva, which was actually the first man who sinned. But we shall immediately speak more about how all men were made sinners through one.

"Sin". With sin we mean everything that conflicts with God's will, in a human. Even the first thought of something evil, like popping up. Before the Fall, or the devil's temptation, there was not anything in the people who stood in opposition to the Almighty. They did not know if something evil (1MOS 3: 5,22). But by the fall of man was this innocence dead and gone from men, which was now filled with sin married in his whole being. And when Paul here speaks of sin that entered the world through one man, he means this entire Gudfientlige "mass" in humans, whether it just manifests itself in fixed or inclinations, thoughts and desires - or in words and deeds. It is all that Scripture calls "sin," "sin root, syndebrodden and sin fruits collected" (Melanchthon). Sin "entered into the world", that is, human world, or the whole human race. Sin poured into everything that had names of man. Not even the smallest babies are exempt, as we will see.

And death through sin. It tells us that not only was sin itself, by its very nature and in their impact, but also sin, follows that of Adam came over all people. We've already established that as this Psalm talks about sin source and how it came into the world, so include the word "sin" all Scripture calls sin. But in the same way must then also the word "death" include all that Scripture calls death.

Scripture speaks explicitly about three kinds of death: The corporeal death, as in John 11: 4, 12:33 18:32, File 1:20. The spiritual death, as in 1 John 3:14, Ephesians 2: 1, Colossians 2:13, Mat 8:22. I.e. that man is no longer at his spirit lives in God and by God, who was the source and the life of the human spirit (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 completion 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, Jak 1:15, 5:20, 1 John 5:16, Rev. 2:11, etc.

Through sin, death came to all these figures of Adam and his descendants. The sentence which first of all was stated: "The day you eat of it you shall surely die," was promptly fulfilled. How Adams spirit was separated from God immediately after the fall, there we see that he tried to hide from Him who sees everything. And when God called him up, gets it through many terrible attitudes revealed that now it is the spiritual death which already prevails: Adam tries to explain away his guilt, and in a bitter spirit pushes he blamed not only on Eve, but on God himself had given him the woman (1MOS 3:12). Embody was also his death process now begun, because his body was now given the impermanence which would eventually end his earthly life. But for spiritual and bodily death comes eternal death, if man is not through a new birth is a new creature that lives in and of 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 Elias live up to heaven, he gave us while a picture of how God's children ultimately will fare up transfigured bodies. If not sin had entered the world, Adam and his family been in that blissful state that they had been free from the bodily death and all suffering. Both on earth and in heaven homes they would have been able to rejoice in an eternal bliss. Death is the black "border street" which marks that man is separated from God. A standing proof that man by nature is separated from the source of life.

And thus death spread to all men, because all sinned. "And death came to all men". That death through sin came to all people, it's obvious. Both the word we read, and all the experience, tells us that. But Paul mean by the words "because all sinned" is often misunderstood. Generally perceived it as that because all people have sinned with his body, then death will "penetrate" into / frame them. But we will soon realize that it is not what is the apostle's meaning here. Firstly contradict such an opinion against the main objective of this text, where Paul just want to show that since we've got sin and death through one, and we will also get justice and life through one. If we imagine the word given such (erroneous) interpretation here, that since we all have sinned, which in fact is a consequence of Adam's fall, we die just because we have sinned - so had the opposite: salvation in Christ, read as follows: since we all become righteous and has fulfilled the law through the work of Christ in us, then we get eternal life.

Everyone will see that this is a big contradiction against this text (and the whole message of salvation), which states that it is "by the obedience", or "one man's act of righteousness," we are righteous. Ye therefore 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 was supposed to also share this view, that any die as a result of their obvious sins, cause the newborn children were not affected by the death. For they've not yet even broken God's law. No, opinion is contrary it that, as we all were present in Adam, and he, as the family's ancestor and deputy sinned, we have all, in and with his fall, sinned. This is an interpretation that match both the text's main message, and with the way Paul speaks elsewhere. When he eg. speaks of foreshadowing, Christ in 2 Corinthians 5:14, he says that "we have made it clear to us, when one died for all, then they all died." The same is he here would have said about the first deputies for our family. With his spiritual sight, Paul has seen us all present in Adam. And as Hebrews looks Levis family through Abraham giving tithes to Melchizedek (Heb 7: 9), solely on the basis that Levi at the time was only present in Abraham, as has Paul sets us all sin - in Adam. In this case all the more, because Adam in temptation stood or fell on behalf of all mankind, as we all see it proven through the consequences it got.

Paul says in Romans 11:16: "Is firstfruits is holy, so is also the dough holy. And the root is holy, so are the branches." Of such words we can understand the apostle's expression. But the real proof lies, as I said, the main message: In this place speaks of both sin and justice, which is what is crucial for eternal judgment or eternal life, that we have one. And not that it is the main message of this text, it is the same message that Paul quite explicitly, and many times, adding to each of the following verses. In v.15 he says that "the many have died because of man's fall." In verse 16: "verdict came after man's sin and in condemnation". In V.17: "death reigned through the one, because this one fell." In v.18: "One man's offense was condemnation for all men", etc.

Paul teaches words here very emphatically that Adam under the first covenant acted in entire human name, so that we all sinned in and through his sin. And, as I said, we all notice this, because the consequences of the fall penetrated to us all. If we do not all have sinned in our ancestor, we would not all have to bear consequences of sin, punishment and death, both spiritual and corporeal. But we experience the concrete that both the spiritual and the corporeal death is something our natural man carries within itself, completely independent of and before we start doing sinful deeds - because none of nature lives in God, and neither has an immortal body .

But the difficulty for our faith, when it comes to this doctrine that death has penetrated through to us because of man's sin is that we thus have encountered the deepest secret in the counsel of God, and can not fathom this. We poor, fallen beings can not fathom God, the infinite, - it is the difficulty -! But we for that reason should plead with God, and ask: "What are you doing?" - Ask how his advice can vote with his nature - "Woe to him who quarrels with his Maker" (clay and potter - Isaiah 45: 9) - it is just another proof of how deeply we have fallen. The Lord says: "Where were you when I founded the earth - while the morning stars sang?" etc. (Job 38 and 39).

That should be enough for us that the Word, which has proven itself to be the big word of God, has this strange doctrine that as condemnation came upon all men through one transgression, so we also should justice and life given to us through one's obedience " that no flesh should boast before God. " The heavens will forever resound of praise to this one, because his obedience unto death gave us justice salary. Luther says: "We must leave this state that Adam after this bid (1MOS 2:17) has dragged us all into the same sin fall, for we are all as one implanted him and his flesh and blood, so it had to Visit us as it went with him. For God had decided this, that all people should be descended from this one man, and we are indeed all his children. Therefore, what he has done, and the curse that was placed upon him, meetings including without limitation all of us, so we must be counted as one dough and cake with him, all that is called for human "(W. III p.90).

But although we have now found that Paul in these words: "all have sinned", really speak about that we sinned in and with Adam in his fall, so must no forget the other side of the issue: that we also inherited his fallen nature, and thus are full of the same sin poison that also proved by Adam immediately fall was a fact. Also in this way we all become sinners. Paul speaks in many places on how the consequences of the fall came inheritance and went over on Adams Family. Therefore we are also in reality and in our own people, all sinners "by one man." And if we do not always see it, and us there deliberately, so even though this is the sin that is inherited in us, an abomination in God's eyes, and something that arouses the wrath of God. Our conscience, even if it is only a relic of the law God of creation entered the man, witnesses clear about this as soon as we somehow stand in Yahweh's eyes. For when we experience 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 for those who might be unfamiliar with this relationship. This is Paul now will show us hereafter. He says:

13 and 14: for sin was in 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 not sinned by an offense, such as Adam - who typifies the one who was to come.
With these words would Paul 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, so it can not be said that all sinners in the long period that went from Adam to the law was given by Moses, but if they do not, like Adam, had received special decree of God, so they by breaking it "sinned by an offense, such as Adam." The fact that death is ruled over the people even before Moses, proving that they may have pity. And when there was sin, it proves that there also must have been a law.

He states that where there is no law, sin is not imputed *. But he proves that sin really must have been in the world, and been counted men, before the law was given on stone tablets. And he proves with the obvious fact that death reigned in the world. If the fact that death is ruled, proving that there was no sin, then it follows incontrovertibly that it has found a law. In addition to the law that is written in the conscience, God revealed also more and more their will through explicit words to people. And sin has always been reckoned upon the bright people have had about God. But God spoke to Adam's first son so harshly for his sin, that he hid from the LORD, and became "a fugitive and a wanderer on the earth" all his life. There were therefore both law and sin in the world before Moses. This proves Paul just with the assertion that death ruled yes too. Previously he had said that it was through sin that death penetrated to all people. And because death reigned in the world well before the law of Moses, which after it was given, the consequence must be that sin was in the world, even before the law came through Moses.

* Because it here all the way is talking about how God acts as a result of sin, so must go ellogeitai how God imputed people sin, not how people themselves assessed their situation from sin.

Death reigned, says Paul - reigned like a king - from Adam until Moses. We see that all the people also in this time died the physical death. But not only that, we will also remind you how God in this time before Moses let death come upon the whole world at once, by the deluge that hit everything alive, young and old, even babies. And the Lord God said explicitly that this happened only because of all the sin and evil that had corrupted all flesh. How prevailed thus death even before the law came through Moses.

Even over them that had not sinned by an offense, such as Adam. Adam had violated a commandment God had expressly granted him. Thus, he fell under the death sentence God had warned him. Now, Paul reminded that death reigned even over them that had not sinned against as explicitly stated the commandments of God, and even of the little children who had not yet been able to do anything specific offenses. 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 stone tablets. This sin is generally present in all meat as a result of Adam's fall, proving indeed what Paul has previously explained, and that all his preaching aims: that Adam, as Christ, was a deputy who stood and fell on the whole mankind's behalf so that the whole family had to bear the consequences thereof.

And when then even babies, as though no offense had done was subject to the same penalty of sin, that is death, so we there yet proof that only the original sin and the inherent sin seed, enough that we understand God stands in mortal guilt. Thus Paul briefly but strongly proved what he has said in v.12, that "sin entered the world through one man, and death entered by sin". And then comes the addition we are waiting for, after it was omitted in v.12. He speaks of Adam:

he typifies the one who was to come. When the Lord God put Adam into a "universal father" (sv: world father - wisdom 10: 1), as head of a family that is equal to him, and thus subject to sin and death, as he did in gracious prescience about him that was to come, the "other" or "last" Adam (1 Corinthians 3:45 p.m., 47). It is him the first Adam is a "role model" (typos) on.

The similarity it refers (in that the first is a model of the second Adam), consists in that

as Adam was an ancestor who brought with him what belonged to him, to whom he was a deputy for - so also Christ a new ancestor who likewise brings with it what belongs to him, to whom 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, despite the fact that they themselves are not fair, a deputy to justice as he has so graciously provided for us on the cross. " Oh, eternal grace! Inexhaustible consolation!

Just as we got sin and death through another, we shall also get justice and life through another. All those who are born of Adam, that that is people have already at their birth inherited his corruption, sin and death, and all the misery this entails. Likewise also all those who are born again in Christ, and his descendants (sv. His semen), through our new regulars father justice received eternal life with all that implies. I.e. that we are already in this life, now, have reconciliation with God, an eternal grace, the Holy Spirit in the heart, and in the resurrection celestial and eternal bliss. Paul writes to the believers in Corinth, which was "sanctified in Christ Jesus," and says, "as in Adam all die, so shall all be made alive in Christ" (1 Corinthians 3:22 p.m.). "The first man was of the earth, earthy. The second man is of heaven (sv.: The andra människan passionate Lord of heaven). As is the earthy, such are they also underground. As the heavenly, such are they also that are heavenly be. And as we have borne the image of the earthy, we shall also bear the image of the heavenly "(1 Corinthians 15: 47-49).

This is the indescribably great comfort. That we bear the earthy image, sin, death and all misery, that we know, as I said earlier, in our whole being. But now say then Paul that by the grace of God, "as we have borne the image of the earthy, we shall also bear the image of the heavenly", which is righteousness and eternal life.

Although we thus through the first Adam has got a great destruction, then we have yet through the second Adam one yet greater happiness and blessings. Compensation is much greater than the loss. And it will go Paul strongly onto hereinafter. Luther says: "Through one man named Adam, is so much evil occurred that all men must die, both he himself and all of us. It had to happen, in spite of that we had even been guilty of it, but stood sin and death only because we are his descendants. For after the fall there is no longer an alien sin. It is at once we were born become our own sin. This is of course a terrible situation and a terrible judgment of God, though the would been yet worse if we all would have to remain in death. But this need God has willed meeting, in that he has now sent an other services, human named Christ. For the first Adams guilt should we have to die, whether we have inflicted on us no sin. So shall we now, for the second Adam, Christ, without any our profits, receive life. And as we in Adam must take the consequences of that we are his limbs, is of his flesh and blood - then we thus in Christ, also already here on earth, just live on that he is our head, and is a grace and gift, so we did not have any own 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 as Adam, that in this we are all equal, and that death is proof of this. We should all think deeply over this. It belongs to every human nature that when we see how sin reigns all around us, so we consider ourselves not even being in the same situation. Unsaved, spiritually dead people, but who lives a morally praiseworthy life, will naturally not believe they are as great sinners before God, like thieves and murderers, publicans and harlots. With this attitude they have thus no use for God's exhortation to repentance, and stands can be against all that God uses to save them.

But also the God has got to wake up, and those who have believed, are infected with the same attitude. By God's work in our hearts, we have become convinced and astonished at our own sin and guilt.

We have been watching salvation in Christ alone and have become children of God by grace.
But when it happens to very many that we forget that we still carry with us the same depraved nature as Adam.

Our attitude is like that we are of a better family than the gravest sinners, publicans and harlots. When we are so terribly sad and dejected whenever sin wakes up and becomes effective in us, so it is the best proof that there is this attitude we live in. When the murky depths of the heart's corruption opens, and it breaks out really frightful things, for example. such as Christ says goes out of men's hearts: "sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, an evil eye, blasphemy, pride, foolishness" (Mark 7:21) - when we know something so terrible in us, then we jolted and keep on despair -!

There are Christians in great affliction, perhaps in prayer moment, even experiencing a resistance to God. Or we know how completely cold we are to God, and know of an excessive love of visible things, yes, know the strong desire for specific sins. And we know that we simply are not broken over all this, but on the contrary is harsh and frivolous. Or, when the should love our neighbor as ourselves, instead know on envy. Or to a friendly reproof know resentment, and even hatred rise in heart. Not to talk about the worst sin: that we do not appreciate Christ's suffering more than we do. We can hear that he was tortured, tornekront and nailed to the cross, for our salvation and blessedness. Nevertheless, not our love for him more! We have more love for small, useless things. Oh, when we know this, we become frightened and scared.

But why are we so surprised to experience this in us? Just because we do not have believed we were so depraved! We have seen other children of Adam are so overtly 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 calculated that even belonged we another family -!

Now it is clear that when we are born of God, we've got a new and holy Spirit. But the part of our being that is born of flesh, it is after all still meat. And this is always so poisoned and evil. So we also learn through Scripture, Paul teaches here that sin is every man's nature. It is every man's common heritage from Adam, - whether we want it or not. "There is no difference", all together we are sinners. "The Lord looks down from heaven on the sons of men to see if there are any who understand, any who seek God. They're all gone away, everyone is corrupt. There is none who does good, not one" (Psalm 14). Already on the first leaf of the Bible (1MOS 6) we see God complain that "the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." How are the people of nature, that is, in all descended from Adam.

If we believed this, and always kept clear to us, then we would not be horrified and despair when we find that this also live in ourselves. No, then we'd rather love and praise God for his great mercy, that precisely for this our lost condition gave us his Son for salvation.

If we are to remain in the faith, it is very important that we keep this for a settled, indisputable truth, and inculcates strongly in us, because we all through Adam is so prodigal creatures, that in our nature does not exist other than sin.

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