torsdag 4. mai 2017

No. 1539: What Adam Lost in the case-won jesus even more back! This is so wonderful, big and wonderful that we need an entire eternity to get into this!

No. 1539:
What Adam Lost in the case-won jesus even more back! This is so wonderful, big and wonderful that we need an entire eternity to get into this!
What Adam tap, and Christ won back. Not only won back, but got even more! Adam became a sinner and all his descendants.
Jesus also made all righteous and broke the head of the serpent at Calvary. Here in this is the largest and most important wealth.
Genesis 3. 15 And I will set enmity between you and the woman, and between your seed and her seed; It shall crush your head, but you shall break its heel.
Picture of Jesus Who Overcomes Satan - The Snake - At Calvary! Adam sinned - Jesus both sinned the sins of Calvary and overcome the Devil, we won more than we lost!


Lewi Pethrus writes in the book victory times - breaking times in the chapter victory victory - our guiding principle the following: The victory of Calvary is victory over all others!
"The big crowds began to fail him when he began to talk about his suffering and death. Even the twelve he had chosen as his apostles, let him flee. Before that happened, one of them had succeeded in selling him for thirty silver money to his enemies. The most trusted of them all denied their discipleship three times during the public trial against him.
He forbid that he did not know him. In human terms, the beginning of Christianity ended with the fact that its founder hung solitary and abandoned by God and people on a cross between two robbers. According to Jesus, this was the breakthrough of Christianity in the very beginning, and many of the believing Jews saw in this his defeat forever.
They did not see the plan of salvation that lay behind these set of sobering external events. But in what seemed to be the greatest defeat, the greatest victory for the sake of God was ever won.
The victory of Calvary is victory over all others! "
(Quote ending).
From Carl Olof Rosenius Bible Comments Romerbrevet 5.
Now we come to the second part of this chapter, verses 12-19. In the first and second chapters Paul has described the lost state of all human beings: in sin, but also the only way to salvation: the Settlement / Atonement of Christ, and the Justification of Faith (Chapter 3). This has been confirmed by the apostle with the Bible's own evidence (chapter 4). Then, in the first part of this chapter, he has briefly indicated the blessed state, the eternal grace and the safety which they own, those justified by faith. Now he sums up all this in one big and glorious depiction of
God's grace in our salvation. He shows that since sin, death and condemnation came upon all human beings, only through one: Adam, also grace, righteousness and life will only come through one: our Lord Jesus Christ.
First (v.12), our attention is directed to the ancestor we inherited from sin. He shows that "because of sin," death came into the world. This, of course, also means that "the wages of sin is death" (as he explains in chapter 6:23), and therefore can not affect any person who has not sinned. This is not just a conclusion we have found, but the apostle's own words that "death so did penetrate to all men because they sinned all". With this he has stated clearly that all those who are subject to death are sinners. But Paul predicted that many would perceive this as a very hard speech, and that the interior should be that sin (as always, breaking a law) could not be attributed to men before the law was given to Moses. Therefore, Paul immediately answers this (v.13-14) when he states that the fact that death ruled over humans also before Moses proves that sin was in the world and was attributed to humans. But this also follows that a law must be given to them. This is the meaning and mindset in v.12-14.
In v.14 he has stated that Adam "is a model of the one who should come". This means that Adam was the source of sin and death, just as Christ is the source of righteousness and life. But then, in v.15-17, he shows the great inequality that at the same time is: How far the gift is through Christ than what we lost through Adam. Following these conclusions, he recovers (v.18-19) the introduction he began v.12 with: "Like sin came into the world by one human being." And now the continuation is awaited after the introduction: "This also becomes one man's righteous deed to the justification of life for all people."
12: Therefore, just as sin came into the world by one human being, and death because of sin, and death so suffered through all men because they sinned all -
Therefore, that is, when we have now been reconciled with God by Jesus Christ, (v.10-11), so that, as we are all in sin (chap.1 and 2), we are still righteous by faith in Christ (chap. 3 and 4) *, have peace with God and hope for his glory in heaven, and praise ourselves of God Himself - it is as follows, following the following counsel of God, that "sin came into the world By one man and death because of sin, "so also righteousness comes, and because of righteousness: life through a human being. The addition, thus, Paul, as mentioned earlier, does not immediately express here. It is indeed suggested by the words that Adam is a model of the one who should come (v.14). But in v.18-19 this addition is clearly stated.
* It might seem most natural to assume that dia touto ("therefore") just aimed at what was said immediately before (v.10-11). But it is clear that here Paul summarizes absolutely everything he has proclaimed so far in the letter, that is, both of sin's sin and of salvation through Christ. Then one understands that he has everything he has previously taught, in mind, from chapter 1: 18, before in the next three chapters he begins to speak more fully about what follows from and with the faith.
Wake up, all you who dare! Come here and get water! Here you will find an unpredictable, very comfort. Is this the counsel and meaning of God that, as we became sinners, the children of wrath and death, through the disobedience of one man, we shall also receive righteousness, the friendship of God and eternal life through one's obedience? Yes, then it is the end of the law of the law - for the one who thirst and receives righteousness in Christ -! Finally, we live a dreadful Christian life based on our own obedience and righteousness.
In this text it is called everywhere: "by a human being". By one man we inherited sin and death. Through one we have righteousness and life. Because it is not called through each and every one, but through one, we can make poor sinners begin to rejoice in our hope. Then the way through our own righteousness has been destroyed. Just as if a large mountain crashed over a small, fragile home, completely crushing it, so this message breaks every individual's profits and shows us at the same time that we must turn to a completely different way so that we can be righteous and Saved through one.
Often we know both in soul and in body that we have inherited sin and death through Adam. Should we, in the same way, receive righteousness and life only through one: Jesus Christ? Then we begin to rejoice in hope. "Cheer, you're heaven! Save yourself, earth!" Then sinners will become the heirs of heaven, and for eternity only praise one for the gift of eternal life -. But before we study this great comfort more, we will first see what this text speaks of how sin and death came into the world. Paul says:
Sin came into the world by one human being. With this, the apostle will not only say that sin began through one, but that it "came into the world" (ie, it has come to all people) through this one. Only when one understands the phrase like that, the apostle's main thought emerges when he compares Adam's sin-giving us death, with the righteousness of Christ-giving us life. The fact that sin entered the world through one, the ancestor of the human race, is precisely the main part of this message. Therefore, Paul does not mention Eve, who was actually the first human being to be sinned. But we will immediately talk about how all human beings have sinned through one.
"Sin". By sin is meant all that contradicts the will of God in a human being. Even the first thought of any evil that appears. Before the fall, or the temptation of the devil, there was nothing in the people who stood in opposition to the Almighty. They did not know of any evil (1Mos 3: 5,22). But by the fall of sin, this innocence was dead and gone from the people, which were now filled with the poison of sin in all its being. And when Paul speaks of sin, who came into the world through one human being, he sees all this godly "mass" in humans, whether it is merely a blow in plants or inclinations, thoughts and desires-or in words and words deeds. That is all that the Scriptures call for "sin," "the sinful throat, the sinful bride and the sinful fruit together" (Melanchthon). The sin "came into the world", ie the human world, or the whole human race. Sin poured into everything that had the name of man. Even not the smallest infant is except, as we will soon see.
And death because of sin. It tells us that it was not only the sin itself, in its nature and in its rash but also the guilt and consequences of sin, which came from Adam upon all men. We have already concluded that since this is spoken of the source of sin, and how it came into the world, the word "sin" includes all that Scripture calls for sin. But in the same way, the word "death" must include all that the Holy Scriptures call death.
The scripture expressly refers to three kinds of death: The bodily death, as in John 11: 4, 12:33, 18:32, Phil 1:20. The spiritual death, as in 1Joh 3:14, Ephesians 2: 1, Col. 2:13, Mat 8:22. Thats that man no longer lives in God and of God, which was the source and life of man's spirit (Conf. 4:18). And finally: the eternal death, which is the contradiction to eternal life. It is also called the "second death", which is the continuation and completion of spiritual death after the end of life on earth. It is the eternal death of Romans 1:32, 2 Corinthians 2:16, 7:10, Jak 1:15, 5:20, 1Joh 5:16, Rev. 2:11, etc.
Through sin, death came in all these figures over Adam and his descendants. The judgment, first of all, was pronounced: "The day you eat of it, surely you will die" was immediately completed. How Adam's spirit was divorced from God immediately after the fall, we see that he then tried to hide from Him who sees everything. And when God called him forth, it is revealed through many terrible attitudes that now it is the spiritual death that already prevails: Adam tries to explain his fault and in a bitter spirit he blames the blame not only on Eve but on God himself as Had given him the woman (1Mos 3:12). Legally, his death process was now begun, because his body was now surrendered to the corruption that would eventually end his life. But after spiritual and bodily death, eternal death follows, if man is not through a new birth a new creature that lives in and of Christ, who alone is life (John 1: 4, 6: 48-57, 1Joh 5:11 -12).
The bodily death is the wages of sin for all sinners. But when God took Enoch and Elias to heaven, he also gave us a picture of how God's children will ultimately get up with the explained bodies. If sin had not entered the world, Adam and his family would have been in the blessed state that they had been free from bodily death and all suffering. Both on earth and in the homes of heaven they would have been able to enjoy eternal bliss. Death is the black "border street" which marks that man is divorced from God. A standing proof that man by nature is divorced from the source of life.

And death so did penetrate to all men because they sinned all. "And death so did penetrate to all people". That death because of sin has come to all people, it is clear. Both the word we read and all experience tells us. But what Paul believes in the words "because they all sin" is often misunderstood. Usually, it is perceived that since all human beings have sinned with their bodies, death will "penetrate" to / frame them. But we will soon realize that it is not what the apostle's opinion here is. First of all, such an opinion fights against the main goal of this text, where Paul just wants to show that since we have had sin and death through one, we will also have righteousness and life through one. Do we think the word given such an (erroneous) interpretation here, that since we all have sinned, as a consequence of Adam's fall, we die only because we ourselves have sinned - then the opposite should be: the salvation of Christ, sound like this: since we have all become righteous and have fulfilled the law of the work of Christ in us, we receive eternal life.
Everyone will see that this is a major contradiction to this text (and the whole message of salvation), which states that it is "by the obedience of the one" or "one man's righteous deed", we become righteous. Then the opposite to this, the message of Adam, must read as follows: "In the disobedience of one person," or because of "one's transgression," death is penetrated to all men.
Secondly, even such an opinion that everybody dies as a result of their own obvious sins, causes the newborn children not to be affected by death. For they have not yet broken the law of God. No, on the contrary, the meaning is that, as we all were present in Adam, he, as the progenitor of the family, puts away sin, we have all sinned with his fall. This is an interpretation that matches both the text's main message and the way Paul speaks elsewhere. For example, when he Speaks of the opposite image, Christ, in 2 Corinthians 5:14, he states that "we have made it clear to us: when one is dead for all, they have all died." The same is what he will have said about the first deputy for our family. With his spiritual view, Paul has seen us all present in Adam. And like the Hebrews, seeing the family of Levi through Abraham giving tithes to Melchizedek (Heb 7: 9), solely on the basis that at that time Levi was only present in Abraham, Paul has seen us all sin-in Adam. In this case, the more because Adam was or fell on the face of the whole human race, as we all see it proved through the consequences it had.
Paul also says in Rom 11:16: "Is the firstfruits holy, then also the dew is holy. And the root is holy, so are the branches." In such words, we can understand the apostle's expression. But the true evidence lies, as said, in the main message: At this place it is said that both sin and righteousness, which is essential to eternal judgment or eternal life, we have in one. And not only that it is the main message in this text, it is the same message as Paul quite explicitly, and many times, put in each of the following verses. In v.15 he states that "the many are dead because of the one's fall". In v.16: "The judgment came after the one's sin and became condemnation." In v.17: "Death came to rule by one because this one fell". In v.18: "One person's transgression was condemned to all men," etc.
Paul thus teaches very emphatically that Adam under the first covenant acted in the name of the whole human race, so that we all sinned in and by his sin. And, as said, we can all notice this because the consequences of the case penetrated all of us. If we had not all sinned in our ancestor, we would not all suffer from the consequences of sin, punishment and death, both the spiritual and the physical. But we truly realize that both spiritual and bodily death is something our natural person carries in, completely independent of, and before we begin to do sinful works-because none of nature lives in God nor has an immortal body .
But the difficulty of our faith in this teaching that death has penetrated us because of one's sin lies in the fact that we have thus encountered the deepest secret of God's counsel and can not understand this. That our poor fallen beings can not understand God, the infinite, -this is the difficulty itself! But for that reason we should deal with God and ask, "What are you doing?" - Ask how his counsel can vote for his nature - "Woe to the Maker of His Creator" (The Camp and Potter-Isaiah 45: 9) - It's just a new proof of how deeply we have fallen. The Lord says, "Where were you when I founded the earth-while all morning stars cried?" Etc (Job 38 and 39).
It should be enough for us that the Word, which has proven to be the great word of God, contains this strange doctrine that just as condemnation came upon all men through one transgression, so righteousness and life would also be given us through one's obedience, That no flesh should rejoice for God ". The heavens will forever be praised for this one, because his obedience to death gave us the salvation of righteousness. Luther says, "We must admit that Adam, according to this commandment (1Mos 2:17), has taken us all in the same sin's fall, for we are all as one implanted in him and his flesh and blood, so it had to Go as it went with him. For God had decided that all men should descend from this one person and we are all his children. Therefore, what he has done and the curse imposed on him meets Also, all of us, so that we may be counted as one dough and cake with him, all that is called man "(W. III, p. 90).
But even though we have now found that Paul, with these words, "because they all sinned," really talk about being sinned with Adam in his case, let no one forget the other side of the matter: that we also inherited his fallen Nature, and thus full of the same sin's poison that also appeared with Adam immediately the case was a fact. In this way, we have all become sinners. Paul speaks in many places about how the consequences of the case followed the legacy and passed on to Adam's family. So we were also in reality, and in our own people, all sinners "by one human being." And if we do not always experience it and consciously, then this sin is inherited in us, an abomination in the sight of God, and something that awakens the wrath of God. Our conscience, even if it is merely a compliance with the law of God in the creation entered into man, makes clear of this as soon as we in one way or another face God's eyes. Because then we always experience our sinfulness as a fault.
Because we all sinned in Adam's fall, we also became ourselves, all as he sinners, and put under the wages of sin: death. And that applies, even to those who may be unfamiliar with this relationship. This is what Paul will now show us in the following. He says:
13 and 14: for so bad there was sin in the world before the law came, but where there is no law, sin is not counted. Nevertheless, death passed from Adam to Moses, even over those who had not sinned by an offense like Adam - who is a model of the one who should come.
With these words, Paul will now explain more about, and prove what he just said, "sin came into the world by one human being." He speaks here as if he is prepared for the objection that when sin is a law being broken, it can not be said that all were sinners in the long time that passed from Adam until the law was given to Moses if they did not, Like Adam, had received special commandments from God so that they break it "sinned by an offense like Adam". The fact that death ruled over humans also before Moses proves that they should have sin. And when it was a shame, it proves that there must also have been a law.
He establishes that where there is no law, sin is not counted *. But he proves that sin must truly have been in the world, and be counted on the people before the law was given on the stone stones. And it proves that with the obvious relationship that death prevails in the world. If the fact that death ruled proves that there was a shame, it follows indisputably that there is also a law. In addition to the law written in conscience, God also manifested more and more his will through express words to humans. And sin has always been calculated according to how much light people have had about God's will. But God already spoke to Adam's first son so strictly for his sin that he hid himself before the Lord and became "a refugee and a wandering on earth" all his life. There was thus both law and sin in the world before Moses. This proves Paul only by establishing that death was ruled then. Earlier, he had said that it was through sin that death needed through to all people. And because death prevailed in the world, both before Moses' law, which after it was given, the consequence must be that sin was in the world, even before the law came by Moses.
* Because this is all about God acting as a result of sin, ellogeitai must go on how God attributed human beings sin, not how people themselves considered their situation from sin.
Death ruled, Paul said - ruled like a king - from Adam until Moses. We see that all human beings died during this time of physical death. But not enough, we will also recall how God at this time before God caused death to come all over the world at one time, by the flood that hit all living, young and old, even the beasts. And the Lord God expressly states that this was just because of all the sin and evil that had corrupted all flesh. That's how to rule death even before the law came by Moses.
Also over those who had not sinned by an offense like Adam. Adam had violated a commandment that God had expressly given him. Thus he fell under the death sentence God had warned him. Now, Paul remembers that death also prevailed over those who had not sinned against such expressly proclaimed commandments of God, yes even over the little children who had not yet been able to commit any specific offense. Of this must necessarily follow exactly what Paul wants to prove that sin has been attributed to all humans, even before we got the written law on the stone wings. That sin generally is present in all flesh, as a result of Adam's fall, also proves what Paul has previously explained, and as his entire preaching refers to: that Adam, like Christ, was a deputy who stood and fell on the whole The human race, so that the whole family had to bear the consequences of this.
And when even the boys, who had not yet committed any offense, were subjected to the punishment of the same sin, that is death, we have yet another proof that only the very sin of sin and the seed of the innocent sin is enough for us to come in God is in mortality. Thus, Paul has briefly but strongly proved what he said in v.12 that "sin came into the world by one human being, and death came in because of sin". And then comes the addition we wait for it was omitted in v.12. He talks about Adam: He who is a model of the one who should come. When the Lord God made Adam a "father of all" (the father of the world - Wisdom 10: 1), as the head of a family that is like him, and thus subject to sin and death, he did so in gracious foresight of him Which should come, the "other" or "last" Adam (1 Corinthians 15:45, 47). It is him the first Adam is a "model" (typos) on.
The similarity it seeks (by the first being a model of the second Adam) consists in the fact that as Adam was an ancestor who brought what belonged to him, until he was a substitute, so is Christ also a new one Ancestor who likewise brings what belongs to him to whom he is a substitute.
Or, as Krysostomus states, "For all those who are of him, Adam became the cause of death, which penetrated to them because of what he ate, even though they did not have one of the forbidden tree. Likewise, Christ became too All those who are of him, even though they are not righteous, a substitute for righteousness which he so graciously provided to all of us on the cross of the cross ". Oh, eternal mercy! Inexhaustible comfort!
Just as we have had sin and death through another, we also get justice and life through another. All those born of Adam, ie, who are human beings, have already inherited his corruption, sin and death, and all the misery this causes. Likewise, all those born again to Christ, and his seed (so is his seed), through the righteousness of our new grandfather, have eternal life with all that entails. That is, we already here in life, now, have the reunion with God, an everlasting grace, the Holy Spirit in the heart, and in the resurrection of heavenly bodies and eternal bliss. Paul writes to the Corinthians who were "sanctified in Christ Jesus," saying, "Just as everybody dies in Adam, so shall all be made alive in Christ" (1 Corinthians 15:22). "The first human being was of the earth, earthly. The other human being is from heaven (ie, the second human being is the Lord of heaven.) As the earthly, so are they also earthly. Like heavenly things, so are heavenly Be. And as we have carried 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. That we bear the image of the earthly people, sin, death and all misery, we know, as said before, in our whole being. But now Paul says that by the grace of God, "as we have carried the image of the earthly, we shall also bear the image of the heavenly," which is righteousness and eternal life.
Even though, through the first Adam, we have had a great destruction, we still have more happiness and blessing through the second Adam. The compensation is much bigger than the loss. And Paul will go deeply into the following. Luther says, "Through a man called Adam, so much evil was happening that all human beings had to die, both himself and all of us others. It had to happen, despite the fact that we had not blamed ourselves, but stood Under sin and death just because we are his descendants, because after the fall, it is no longer a strange sin. It is immediately our birth to be our own sin. This is a terrible situation and a terrible God's judgment, even if it would Have been worse if we should all remain in death. But this distress has God wanted to meet, because he has now sent another human being called Christ. For the sake of Adam's sake, we should die, no matter if we have inflicted ourselves Some sin, and now, for the sake of the second Adam, Christ, without one of our merits, let us receive life. And as we in Adam must take the consequences that we are his limbs is of his flesh and blood, then So in Christ, even here on earth, we can only live on him Is our head, and is a grace and gift, so that we have no profit of any kind to rejoice. "
In addition to the apostle's main subject, we also have a very important lesson about sin. Paul lets us understand that we are all as condemned sinners as Adam, that in this we are all alike and that death is proof of this. We should all think carefully about this. It is in the nature of every human being that when we see how sin is ruled over all around us, we do not consider ourselves to be in the same situation. Undeold, spiritually dead people, but living a moral high-quality life, will of course not believe that they are as great sinners to God as thieves and killers, customs and wraths. With this attitude, they thus do not use God's admonition for repentance, and oppose all that God uses to save them.
But also God has woken up, and those who have come to believe are infected with the same attitude. By the work of God on our hearts, we have been convinced and afraid of our own sin and guilt.
Now it is clear that when we are born of God, we have received a new and holy Spirit. But the part of our being born of meat, it is still flesh after all. And this is always equally poisoned and evil. As we also learn throughout Scripture, Paul teaches here that sin is the nature of all human beings. It is the common heritage of all men from Adam, whether we want it or not. "There is no difference", all of us are sinners. "The Lord looks down from heaven on the children of men to see if anyone is wise, anyone seeking God. They are all wiped off, everyone is corrupt. There is no one doing good, not one" (Sal 14). Already on the first pages of the Bible (1Mos 6), we see God complaining that "the wickedness of men was great on earth, and all thoughts and intentions in their hearts were evil all day long." Such are the people of nature, that is, all that comes from Adam.
If we believed this and always kept it clear to us, then we would not be frightened and despair when we find that this also lives in ourselves. No, we would instead promise and praise God for his great mercy, as for this our lost state gave us his Son for salvation.
If we are to be in faith, it is very important that we keep this for a definite undeniable truth, and strongly imply that we all through Adam are so lost creatures that in our nature there is nothing but sin , Evil and impotence, 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 fall in sin, and say: My God, look again this new terrible result that in me all is a shame! God, do not look at me, look at your Son! And then we must always remember that it is only in His Son God has all His pleasure. That all our righteousness is only in him, and that the friendship of God therefore never changes the least because of the sin which is in us, as long as we remain in his beloved Son. In Him, we even have much greater righteousness and goodness to God than Adam had before the fall.
We must never forget what is the main message in our text: "by one". By the one we are sinners. By one we are righteous. God be praised for his unseen gift!
15: But with the present, it's not like the case. For the many died because of the fall of the one, so much more God's grace and grace of grace in one human being Jesus Christ have become exceedingly rich for the many.
In this and in the two following verses, Paul goes on. He says that if we received the sin and death in inheritance from Adam, and equally, righteousness and eternal life gained through the obedience of the one, that's not enough. No, the latter is even much safer than the first one. We have received much more mercy, righteousness and salvation through Christ, than we have had sin and death through Adam. The need and help should not stand and weighed equally with each other on the weight. The good we inherited from Christ is much greater and applies much more than the evil we inherited from Adam. This is a strong consolation. When a sinner of an arm does not see and know anything else in himself, but only sin and misery in heart, thoughts, words and deeds, and therefore becomes afraid and believes God must be angry with him, then Paul says, do not be Surprised and afraid. You have far more righteousness and mercy by one human being, Jesus Christ, than you have sin and misery from Adam.
It is true that your fornication and your wickedness are great and you know wickedness, hardness, falsity, disobedience, etc. But all this, which is the inheritance of Adam, nevertheless has no opportunity to outweigh the great "gift of grace": Christ, The righteousness of the Son of God. And so deep is not our humiliation in Adam, so strong is not death, that is not the honor, life and immortality Jesus has provided, plenty replaces everything. It is the nature of the text we are now going to look into.
But, says Paul. It clearly shows back to what he recently said (v.14), that "Adam typifies the one who was to come." What similarity between Adam and Christ consisted in, that we've already looked at, and there will be further interpreted in v.18 and 19. But, adds the Apostle, in connection with this similarity is there also an inequality we should notice. With the gift (grace treasure we received through Christ) is not like the fall (the fall of Adam and the consequences it had). There is a big difference between the power that is at work through these two, in the same way as it was a big difference between the two men: Adam and Christ. For if the many died because of man's 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 of the one man Jesus Kristus, become exceedingly rich for the many.
Very more. An infinitely consoling words. Although we believe - not just on what we know: depraved, sin and death from Adam - but also on what we can know and see in ourselves: the gift by Christ, hovering we still often in suspense about what ultimately weighing more heavily. When we know the infidelity of the heart and the palpable corruption, so we expect well often - at least unconsciously - as if this makes more we become unclean in God's eyes, than Christ's atonement makes us to be righteous and pure in God's eyes . For this the justice we may never see or feel with us, because we only have it in "every man's" Christ "obedience".
Then it is a consoling words, what Paul here repeats so often: "much more". If Adam's sin has caused all the misery that hide here in the word death, and much more grace and gift of Christ (sv: abundance och Galle to our rättfärdighet och frälsning) hide everything together and apply before God as our righteousness and salvation. But the words "much more" is speaking here not really about the greatness of God's grace and the gift, but expresses the certainty of those things. For we see that in all those places the same expression is used, it is to express an assessed knowledge (verse 9, 10, 17, konf.kap.11: 24). That grace and the gift of Christ is much bigger than what we lost by Adam, it has Paul expressed with the words "become exceedingly rich" (sv.:överflödat). "Very more" telling us therefore that no matter how confident we can be on our case and our sin through Adam, something we always and in all ways have sad experiences of, we are still a lot more confident that the grace and the gift through Christ shall apply more to God for our salvation, than the fall and the sin of our condemnation.

For through what I see and know in myself, I can never be too sure how God looks at me, like when I see what he himself said. God's word gives a far greater certainty than all our human filings. Besides, no human heart comprehend the significance, the height and grandeur of a deity person has produced. Grace and the gift's not a man's work, but his work has created heaven and earth, whom the prophet says "has measured the waters in the hollow of his hand, and meted out heaven with the span fingers and collected dust of the earth in a measure, .." and who has a heart that most of all it will give great grace, so he thoroughly proven throughout his work of reconciliation. Then one must surely also be able to conclude that the one man, Jesus Christ, the works of our salvation, must be able to overcome the weak man, Adam, works to death. The apostle therefore see not only given us a basis to derive how much more the gift must apply than violations of our, as some expositors limit it to. No, the words contain a specific message about how much more grace and gift of Christ roads than all depraved we inherited by Adam. Blessed be the name of the Lord for this!
God's grace and the gift of grace. These two expressions speak about their respective conditions. "God's grace" is God's heart's loving care, God's redeeming and merciful disposition towards people. While the "gift of grace," as we see in verse 16 and 17, the "righteousness gift" or that God has given us Christ's obedience to our righteousness. When you see the context and the main message of this chapter, it is easy to understand that the "gift" is meant here is not some special gift of the Spirit, but the the saving "gift of grace". The gift is the righteousness of Christ held up all over the place here, and is set against the decline and corruption by Adam, this justice that has eternal life as an inseparable consequence, in the same way that death was the result of Adam's fall.
In the one man Jesus Kristus. This addition, "in 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 exclusively in the one man, Jesus Kristus. Thats through Christ in His love has done for us. In the same way that God's wrath and death came to us through what the first man, Adam, brought with it in its fall. Therefore Paul calls here Christ "one man", that the main idea in the text should get the best possible forward, that we have all through "the one". Sin and death through one - grace and gift through 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 "at death destroy him that had the power of death" (Hebrews 2: 14,15, 10: 5, 20, Mat 26:28, Jn 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. It follows that God's grace and mercy gaves, exceedingly great riches here speak of the general grace of Christ afforded to all people, and not for the grace that affected in each individual through faith *. In v.18, Paul has used the word "all" both in the case of condemnation by Adam and the free gift in Christ. But, as I said earlier, he uses here the term "many" as opposed to "the one" for them grace was given to. "And who would deny that all people should be called many?" Said Starke. The difference between the gift and the sin is not stored in the human masses (how many, etc.) that they might both stretched out over, but the value / extent of the lost and the repurchased life. Therefore precisely the difference depicted here with the phrase "exceedingly rich" (sv.:överflödat "). A comforting fully and speaking expressions. Grace gift through Christ (överflödat) overflowed on all sides (exceedingly = above target, ie it feeds on so it runs over the target / mug keeping up). the objective (ways-a) is not only full, it overflows.
* It is the same word in the base language in chapter 3:22 is translated "God rettferdighet..til all and upon all them that believe", ie with "to" - as here translated "for the many". In 3:22 separates the Paul very strongly between "to" and "over", as he would say that God's justice "comes to all" (offered all of 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 done and replaced what was lost by Adam. He has provided a much greater grace, glory, and blessedness, than we would be achieved if we ourselves had been sinless. Not only has he fulfilled the law, and given us a justice that is equal to the Adam in his sinless state before the fall, ie a mere human justice. But he has provided for us the "God's justice", as Paul says in chapter 3: 21.25. And God's justice, God's very own righteousness, has to be infinitely greater and more glorious than just a man's justice. Besides, we have the honor and glory it means that God Himself came into our family, that the Son of God has become man and a brother. And this has to be so infinitely greater than all that we lost by the fall of Adam, that there are no human mind that can comprehend such an honor and herliget. We understand the church father who in his spiritual joy over this saying, "Oh, you lovely guilt - which brought with it the kind of compensation!" (Words that obviously, if one thinks of the fall in general, can be perceived blasphemous).
If a king imposes the offender a fine of ten thousand crowns, so must the guilty pay this amount. But if the king wants to show great mercy towards the condemned, so he can not just pay the ten thousand crowns for him, but you can give him a hundred thousand crowns as well. When would clearly charism be much greater than the guilt and the damage was. Such is also the "gift" (charisma) that Christ's provided for us, infinitely greater than what we lost by Adam. Through Christ we repurchased for such grace and glory, we understand God to be higher than all created beings, also higher than the angels, even as high and glorious they might have. This is spoken also about in Hebrews 2:16: "Because it is not angels he takes care of, but Abraham, he takes care of." In the same chapter, v.11, the Apostle says, "both he who sanctifies and those who are sanctified are all of one. Therefore he is not ashamed to call them brethren." Oh, it's grace upon grace that fallen human beings through Christ was raised up again, not only to their original glory before God, but to an even greater. This is what lies in the grace and the gift has been "exceedingly rich."
What Paul here exalts and praises, is thus the gift of grace, as revealed in Christ and offered the whole multitude of lost sinners. He praises and exalts this grace glorious power that extends to sin and death deepest abyss, and is an inexhaustible source that everyone can now drink from, and for ever satisfy his thirst for justice and life. Yes, the apostle's eye beholds no doubt right up until the redeemed souls have reached heaven frydesal to be filled forever with an endless hallelujah from all the redeemed souls. And they shall praise the exceedingly rich gift of grace yet stronger than God was praised by the children of God and the Morning Stars at the beginning of time (Job 38: 7).
After Paul has spoken about the overall difference between the heritage of Adam and the legacy of Christ, that the latter is infinitely greater, the apostle now on to talk about a particular side of this inequality. He says:
16: And the gift is not like when the one sinned. For judgment came after man's sin and was to condemnation, but the free gift came after many people's transgressions and was to acquittal.
We notice what is essentially aim at Paul in this verse uses the contrast in terms: "man's sin," and "many people's transgressions." The judgment of condemnation was given for man's sin. Grace gift of righteousness was given for the many people's transgressions. Also in this way will Paul show how the gift was "exceedingly rich for the many", ie in force and effect far exceeded the original sin of Adam. Not only is itself gift greater and more glorious than simply as a replacement for what was lost (v.15). The impact of its saving power is far greater. It extends beyond the "many people's transgressions," which is in the world, and not only to the "the sin", which was enough for the judgment was handed down to condemnation. It is this vast difference between these two conditions Paul is talking about here.

The verdict came after man's sin - the gift came after many people's transgressions. A single violation of Adam was the cause and source of the judgment to condemnation emanating from, of all mankind. Compared with this look, Paul here a the greater proof of how great God's grace is, when we know the cause and the goal of God's gracious advice for our salvation was the "numerous" violations. When a child has sustained itself an insurmountable debt, so 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 minor debt that had to be settled. The destruction of the many sins proves similarly a greater mercy, than about the sins had been few and modest. This is thus again a proof that "the free gift is not like the fall" (v.15), but that the gift through Christ was infinitely greater and stronger than sin and condemnation by Adam.
But when Paul says that the verdict came after man's sin and was condemnation, then we have here also the most emphatic statement that Adam's sin has been ours, of all men, sin. "Condemnation" icludes all that Paul adds the word "death" (v.12,14). We are all "by nature children of wrath" (Ephesians 2: 3). It states that "the sentence was condemnation." And in v.18: "..til condemnation for all people". This shows that although there was only the one who sinned, were the consequences of man's sin, condemnation for all men. We have to when all partake 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 really was innocent, then it would be to accuse the righteous God of being unfair. Can God imputes a human being something that is not really his? If Adam's transgression was not ours, just as surely as it was Adams, could God imputes it to us, and judge us by 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 they are sinners. God, who is the righteous one, could not be regarded humans as sinners, because of something that did not make them real sinners. But when we say that Adam's sin as surely is ours, as it is his, as it implies not that it is our and his in exactly the same way. It is his personal deed sin, but it is our because we were in him (the whole human race first deputy), and that he on the whole human race behalf, for the first covenant, faced the sample - and fell. And if we do not understand this, so does not change the case. We do not understand God, the eternal and incomprehensible. But we see it in the word of God, and the consequences of Adam's sin, we all inherited.
Here we are facing God's great secret: How God counts - as well Adam's sin, as Christ's righteousness -!
It is for this divine doctrine our salvation stands or falls.
Is not Adam's sin our - so is not the righteousness of Christ ours!
But in the same way that Adam's sin was ours, just because we were in him when he was alive as the entire family's ancestor, and sinned against God, - so too is Christ's righteousness our, on exactly the same basis. And as God could not have imputed to us Adam's sin, if we had not had this sin, he can not imputed to us the righteousness of Christ, though it is not really ours. But Christ has really passed the test on our behalf, done and suffered what the law demanded - for us - not for himself, but for us, so that his justice really is ours. This is what this text teaches us.

But the free gift came after many people's transgressions and was to acquittal. Whoever receives the gift will not only be free from all guilt and judgment after Adam's sin, but also get an acquittal of his many transgressions. And the gift involves not only a perfect acquittal and remission of sins, but also "life justification for all people" (v.18). This means that God judges people who really just, ie as one who has never sinned, but has fulfilled the whole law. That God really justifies the believer in this way, it proves he gave him eternal life, even as he with death convinced that we are all sinners (v.12,14). The consequences of a truly imputed righteousness must therefore indisputably be freedom from sin's eternal reward, which is death and eternal life and all the bliss that is justice's salary. This portrays Now Paul with the most wonderful message 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 the grace and righteousness the gift exuberant wealth, live and reign through the one, Jesus Kristus.
Death came to reign through the one. Already under v.12 and 14, we looked at how death, just because of one man's sin, like a statsoverhodes terror regime ruled over all people, young and old, good and evil, kings and emperors, prophets and saints. All they had to bow to death banner, the sign that they all had part in Adam's sin. But again, we will immediately remind you how strictly careful Paul is to remind you that all this power of death over all people, came only through "the one". He has not let it 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 important for the main issue in the message we have before us, that both death and life comes to us through one. For the large main question is precisely this: If we are judged by what we have done - or after that another person has done?
The law states: "whoever ..", which means that we, each of us must acquire to us eternal life or eternal death. But the gospel says, "at one". Through one's death come over all people, even before they themselves by works were guilty of death. Likewise the righteousness and eternal life of all those who are Christ's family, unless they by their own deeds have accomplished life. This is the sum of the whole message of the scriptures.

How much more will those who receive the grace and righteousness the gift exuberant wealth, live and reign through the one, Jesus Kristus. "Very more" - Paul says, when one, weak man did the one sin that caused the death of all people, so will much more the much larger and exceedingly rich gift, through the second man, Jesus Kristus, bringing life and beatitude of all those who accept this gift. That all men are subject to death, it is so indisputable that it is not even exist any infidel who would doubt it. But this dominion of death has come through one. So say then Paul that which the All (sv: abundance) the wealth of grace and the gift through the second man is infinitely greater than the legacy of Adam, so much more certain, it is that all of God's children will live for ever.
Those who receive. Here now explains Paul who they are to benefit from all this wealth that Christ obtained for us. He says "those who receive", verbatim: "the recipient" - "those who receive the grace and righteousness the gift exuberant wealth". So you might ask: I've heard about a great and wonderful gift, but how do I know that it also belongs to me? I know enough that Christ is the atonement for all the sins of the world (1 John 2: 2), but all the people are still not saved. Who are those who really enjoy the blessings of this great gift? On this question answer therefore Paul here: "Those who receive the gift." The word used here for "receive", is the same as is used in John 1:12, which states: "all who received Him, to them He gave the right to become children of God (sv: he gave the power to become children of God), those who believe in his name. "
Here we meet the same unwavering message throughout the Holy Scripture, namely that "everything is ready" (eg Mat 22: 4), and that what remains is only that we come and receive the gift of salvation. We can go through all the statutes and regulations that Scripture teaches, but when it comes to our salvation, it says only: To receive grace and righteousness gift. Scripture uses many different expressions, but they always go to the same thing in this crucial question. A place called the "belief", "believe in the Lord Jesus." Jesus says "whoever comes to me", "if anyone is thirsty, let him come to me," "he who 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 other things in Scripture, even though they have no vital importance for life and salvation. Scripture contains many a lesson, commandments and exhortations. Spiritual men arise and prices and exalts soon one, soon the others we should be concerned with and strive for. And all this can be on its way to be important and significant, everything might sacred and well, everything should we give thanks for and exerting ourselves in. But when it comes to the salvation and divine filiation - crucially, big question, - so it is only one thing in terms of: accepting the gift, grace and righteousness gift in Christ. "Whoever has the Son has life. The one who does not have the Son of God hath not life, for life is in the Son of God" (1 John 5: 11-12).
But this is clearly not enough, a sincere soul still stand fumbling: Can not I still deceive myself, on the my faith, or the way I received the gift for? I just can not hear it yet clearer, what it is to "receive grace and righteousness gift?" Also in this issue must only be the word of God who guides us. One can wander both right and left. Many believe they have received Christ, when one particular time have stated that they will accept him, and so live their lives according to God's word and always exalt it. Still others have gone bankrupt in all their deeds and attempts to repent. They hunger and thirst for righteousness, but puts its hopes solely to obedience to Christ. The sugar and burdened resistant to doubt whether they really have accepted him.
It is immensely important that we see clearly what Scripture itself mean by that to "receive" the grace and righteousness gift. Vé it is wrong here! But if I really want to know what the Spirit's own meaning in Scripture, then I have enough to be seriously afraid for my own spirit, my false heart and counterfeiters power, and only apply to receive the truth, even if it would topple all my earlier Christianity.
What it is to receive the gift, we see part of the words to review this, partly by how Scripture portrays the people that Jesus himself gave testimony that they believed and were God's true children. First, we will then look at how the word "receive" is used. We go back to John 1: 12-13, where the evangelist himself explains how it goes when the gift, Jesus Kristus, received the right way. First, he says (v.11) the Lord Christ: "He came unto his own, and his own received him not." Everywhere in the Scriptures and in the evangelical history, we see how this happens, they do not accept him. Impenitent Jews (name Christians) despise Jesus, and live in the same way that we see it everywhere in the world today. Whether tied up in an earthly mind by sin and vanity. Or in an imaginary, self-righteousness, which they (the Jews at the time, also now) practice their religion at certain times in the temple, with fasts, prayer mm or so it often takes place today, that souls are kept "warm" through Christian activity . But with all their faith and activity, they are all equally unchanged, - not born again! Such is therefore the great mass.
But so says the evangelist about someone else: "But as many as received Him, to them He gave the right (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, those who did not undergo all their Christian activity, through legal acts, nor through their prayers, their hunger or their beliefs, had found peace in his troubled conscience. But always, burdened under the judgment, sought and awaited the consolation of Israel. When these heard the good news of God's grace through Christ and the Spirit revealed this to them, Jesus Christ, then they were dragged 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, take note of this: These were now bound to him for life. They were his followers and followers, then totally separated from the large mass in mind and being, that the reason was called a sect (Acts 24: 5, 28:22).
Through faith in Christ, they were transformed. They were a new "creature" (2 Corinthians 5:17) who looked after each, more and more were raised for the sky. Therefore do not stop John with the terms "As many as received Him," and "those who believe in his name," but he adds (verse 13): "They are not born of blood, nor of the flesh, nor of man, but of God. " Add finally noticed this -! This was the decisive sign that they had received the gift correctly, that they were "born of God", had become a new "creature" who in his whole being was bound to Jesus. This meant not that they had been flawless and perfect in this Christ followed. No, they like Christ himself said was God's true children, and he called for their "brothers", they were yet full of wrong in so many ways: in knowledge, in faith, in the watch, in humility, spiritual strength, etc. We look in their history that they fell in so many areas, so that Jesus ever had to reprove and teach his disciples. They quarreled about who was the greatest among them, they were dull and fell asleep easily into, etc.
But there was something that marked them: They were tied so tightly to him, they let themselves rebuke, and they took lessons of chastisement and wanted to have his words as a guideline for their lives, although they do not always succeed in living by it . And they could not leave him. They could not keep silent about him, but were always remain with him as his people, no matter how strange he brought them. Even when they had that terrible pain, when Satan sifted them as wheat, when it seemed as if faith aiming point was shaken, their courage and power was knocked down, their minds confused - so they still had something that showed what was their real life It was Jesus as their longing, their loss and grief was all about. He was the thought of, he they spoke. When he was gone, they had grief (and the world rejoiced). But when he again appeared to them, they rejoiced. It is these things that characterize the very heart of a Christian, and discussed other words in Scripture that the "hunger and thirst", "sigh after the Lord," "call upon the Lord." Here you can with your own eyes even see how it was they received Him (see more on this in the discussion of chapter 3: 22). Thus you see Scripture own explanation of what it is to "receive" the saving gift.
Try now even at this! If you belong to the herd as John says these words about "his own received him not", so you know immediately scriptural condemnation. Yes, even if you belong to the small flock that has turned back on the world, who know the message of the scriptures well and keep it for true and holy, and will prove your faith in deeds, you shun sin and Endeavoring piety - so you are still deceived if that is your Christianity, your piety, prayer, faith, etc. which you - often quite unconsciously - to comfort you! Then you have no such need for your sins that you need lie at Jesus' feet and ask for forgiveness every single day, for your steady fall, hungering for grace and righteousness gift.
Then you need no more words, the judgment is long since fallen, whoever does not "wash their robes in the blood of the Lamb," who does not hide the "wedding clothes", though he has come to the wedding (the faithful congregation on earth) 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 remission of sins, then it is equally certain that you always have a great eternal grace - even if you sometimes feel that it is hidden from you. Yes, even if you sometimes do not know you so dead and indifferent as the sleeping disciples, so you shocked and thinks that this means probably 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 being really happy and blissful saturated that when the gospel of Christ through some words migrate into your heart, so you again can not believe you have God's friendship. This is an unfailing sign that your spirit receives gift of grace (and thus a true grace condition). So, even though the other characters only makes you worried, so you can not comprehend how it all fits together, then this is for sure. Whatever that may have to praise or blame with you, so you are then in any case under grace and are saved (1 Corinthians 3: 11-15).
But the hand of faith, receiving the gift can be very weak. Then, all the grace forces, as a result of it, too weak in you (all of which are regrettable and should be better). But we should note that in spite of this, the actual gift, "grace and righteousness gift", always equal, and the only thing that can save your soul to eternal life. This will now Paul speak further about the following:
Grace and righteousness the gift exuberant wealth. This refers to what we have already spoken about under v.15, that the gift we have been given through Christ not only is so great that it corresponds, but even far greater than - what we lost through Adam. This can be fairly easy to comprehend and realize. But we should think about what it means - and then see if we really believe it.
So, we should think about that the vast syndefordervet we inherited through Adam, not only applies to the large, general sin misery in the world's people, who are totally trapped in sin ruling power. No, it turns out also in the sin misery that the believers have to contend with, and in all this lack of knowledge of God, of faith, of love, obedience, fidelity and holy power. That we still through Christ has an even greater mercy and justice, than corrupted from Adam, therefore means that even with all these dips and infirmities that we sugars and fighting under, should not condemn us. The grace and righteousness gift we have received, to do, as Paul says, that we who received the donation still be "live and reign through the one, Jesus Christ." With all these sins and anguish of Adam we should not perish but have eternal life.
For, let us think a little more deeply what these words imply: "grace and righteousness the gift exuberant wealth". We may well not comprehend or explain how much that is in this, as long as we are still here on earth. But this much we know in any case, that God in his great mercy has given us such a rich and powerful help in Christ, that the - under all possible circumstances - should be sufficient to save those who receive grace. Yes, our greatest distress and powerlessness, to sin and all the heritage we have received from Adam, it shall exalt us to the utmost honor and blessedness. But Paul specifically mentions the exuberant wealth that unraveled us in grace and righteousness gift. This means of course that we through Christ has a grace and a justice which not only fills the goals required by law, or as big as Adam's righteousness before the fall, but it is infinitely greater. And the phrase used: "exuberant" wealth, says exactly that, that the wealth, the grandeur of grace and righteousness gift overflows Act "measure" and all other comparable or conceivable "target" (= "way" - "exceedingly rich "- v.15). And it is not strange, for it is the very God's own righteousness, as we have seen it under v.15. 

It primarily a result of such righteousness is of course that through the stands we under an infinite God's love and friendship. A condition we would not be able to get through some justice that had been obtained by any created being. For now loves God those who own his Son justice. He loves them not just as pure, sinless humans. He loves them as he loves his only-begotten, beloved Son. Christ himself says: "I in them and you in me, that they may be perfected in unity, that the world may know that you sent me and have loved them as you have loved me" (Jn 5:23 p.m.). But through this exuberant rich fairness we have not only a friendship of God that is large, but also one friend cabinet which has a much more far-reaching duration than any other created being's justice would be able to achieve.
If we ourselves were so pure and perfect that Adam and Eve were before the fall, but our standing in grace depended on this our own perfection, then we would, as was the case with these, could come under the wrath through one single sin. But now we have a righteousness that is far too large for it to be damaged or reduced through our downfall. Christ's righteousness is an "everlasting righteousness," which then also given us just for our sins, so these should not be able to condemn us. And just think, when grace and righteousness gift in Christ is so exuberantly rich that it saves the worst sinners, once they get to retrieve it, and that these then immediately recognized under God's highest mercy - it blood red is snow white, what was under the wrath of being loved, the condemned is happy -! Yes, it must surely also the consequences will be that this gift also in perpetuity will shield us from the wrath to Luther calls it: That all the sins and woes that still clings to us, against this our righteousness are like sparks against the mighty ocean . This is probably also the apostle's thoughts, as he now speaks further about these as "receive grace and righteousness gift", that they should not only receive life, and enjoy this new life, but also that they should "live and rule".
Live and rule. What can this mean: "live and rule"? Here we mean clearly all that life and living, may include. And it is screened then of course to all the wonderful fruit of the whole work of Christ for us. As it from Adam came death, in all that it entailed, so should those who are in Christ have life, in all that that entails: already in this 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 in the deepest sense will "live and rule", "reign with Christ Jesus" (Revelation 22: 5, 2 Timothy 2:12, Rooms 8:17, 1 Corinthians 6 : 2). But all these gather around one specific conditions, this they will have an eternal grace, and not more because of their sins come under wrath. And all this just by remaining in Christ and His righteousness.
This is essentially the content of the phrase "live and rule". This interpretation concurs then also the best of the whole text talking about. He who has an eternal grace and communion with God, it has everything that life and salvation can include. And then say then Paul that all this should only depend on this one: that we "receive grace and righteousness gift". Whatever might otherwise frame such a man, so it can not be condemned, for it has Christ and eternal life, which can be obtained only by him. But these people can fall. And they can sifted by the devil as they come in a pitiful condition. Yes, it may look as if their whole Christianity can be destroyed and lost. But they will not be rejected and given by God, as long as they are still located at the mercy seat to receive "grace and righteousness gift". Then they still have life eternal. And the secret to this lies in what follows:
In one, Jesus Kristus. That the faithful should "live and reign" as kings, this they have 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 righteous, you are also righteous. Because he is king, so too are the kings (Revelation 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," Lord said. And further: "I have come that you might have life and have it more abundantly." But never forget that everything we have exclusively "by 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 there will soon end to "live and rule", yes to all consolation - if you forget this, "at one" and instead begin to look at yourself and what you can find and know about yourself. For then you will find no justice, but only pity. No love of God, but only fair wrath. No life, no power, but only death and impotence. But if you think you can put it this way: He is righteous, therefore I am fair. Christ owns God's love and pleasure, therefore, also owns I 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, which explained with vivid images what the word meant. Similarly, we will also find what it means to "live and reign through the one". Also this is portrayed through vivid examples in the Holy Scripture. But we will look at such examples where it looks particularly bad, where it has been a hard struggle for life itself. For the word "rule" suggests strife and struggle. We can think of the blessed throng who stood with victory palms of the hands. One of the oldest (in heaven) said: "These are those coming out of the great tribulation" (Revelation 7:14). And all our power to overcome the controversy is 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 in conditions where everything that the natural eye can see, is dark and the opposite of what is to be believed.
To overcome by faith, to "live and reign through the one," that is something that not all people adopt some or at all needs. Among these is again primarily the spiritually sleeping, who believe they have control over their Christianity. And secondly, the child of grace still standing in his first joy and love and are so happy to have the bridegroom with them. But this is something for these embattled Christians. Those who do not see and know other than that sin and the devil reigns over them. With them is not sin now only a word, or a thought, but a terrible reality. So it is when a Christian not only know the sinful thoughts, desires and lust (which of course in itself is awful enough), but when the heart bottomless corruption erupt into sinful words and deeds. It is when souls who have no higher wish than just to live a holy life before God and men, occasionally gets to the point indicted by Satan, that it happens really big fall. Such tragic incidents, we see many examples of the saints of history, and how the 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 will "live and rule" / salvation and blessedness. In such distress is what I need to see what God's word says. I dare not build my soul eternal welfare of any man's thoughts and opinions, or their teacher. I must hear what the word of God says. What is the Scriptural similar tragic situations? We will not stop at these cases that we hear about most often, where Job, David, Peter and others in spite of the terrible temptation-storms and large fall into sin, yet was saved "at one" through "grace and righteousness the gift exuberant wealth". We will now instead look at how our apostle, Paul, even judges in such situations, that we can best understand the profound and richest meaning of what he writes in the letter.
In the first letter of his to the "church of God in Corinth" we find many clarifying words. Already in the third chapter, we have a clear testimony that life itself, salvation depends only on one thing: faith, no matter how bad it than otherwise might look like. First, he says in v.11: "No one can lay another foundation than that which is laid, which is Jesus Christ." Later he says that this only right foundation is still very different how one builds. This applies both to those who learn (which here seems to apply - konf.v.5-10), and further also how we practice it in our own lives. These 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 edifice that one has traveled, remains (when it is tested in the fire of judgment, v.13), he shall be rewarded." But "burn his work up, then he will lose his salary. But he himself shall be saved, yet so as through fire", ie through distress and affliction.
Notice this! This is thus even a teacher, who we assume have been saved (because it says that he "will be saved"), but because he does not live at the mercy seat has built on such a mistaken manner that is comparable with "wood, hay and straw." This means that his message has engaged the church in matters that are not God's holy speech, but of men. One who has done bisaker to the main issues. "To kill the souls who should not die and keeping alive souls who should not live" (Ezekiel 13: 17-23). This will be terrible for those who have learned that, once they get to see what they have done. But even they should be saved - if only they have built on the right foundation.
These are some of the things that show what it will say that it is only by "grace and righteousness the gift exuberant wealth we can live and reign through the one, Jesus Christ." It may in fact only take place "by one, Jesus Christ." In the fifth chapter speaks of that one of the Assembly's members had begun to live in a sin so bad that it "not even be mentioned among the Gentiles." About this who had suffered incest judge Paul thus: "he shall be delivered unto Satan for the 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 today." So should therefore also a way to be saved! And so we see in the second letter to the same church, how Paul exhorts the brothers that they, now that the man had repented, should "forgive and comfort him, lest he will perish even greater sorrow" (chapter 2) .
In 1 Corinthians 6 we see that he speaks to them about that in the same meeting went so bad for them that Christians (ie brothers in Christ) went to court against each other, "and that for unbelievers judges!" he says. These unjust to solve the Christian disputes. Paul exhorts them seriously not to engage in such. But in the same sentence for the speech we see him pronounce that they (the Christians in the church at Corinth) nevertheless was among those who were to judge both the world and angels (1 Corinthians 6: 2-3). Yet he gave them up, who lost, but admonished them to repent of their sins. Again proof that we are saved solely "at one", often through the greatest tribulation.
We also see that Palus talking about that in the same meeting it was someone who was so unruly, that they even got drunk when they came together to share the Eucharist. He gives these a very chastening warning, saying that heavy punishments will befall them for such sins. "But," he adds, "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 should be able to be saved.
All these examples show how the "exuberant rich gift of grace" - but also it alone -, savior "those who receive the grace and righteousness gift", even through the greatest 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 righteousness gift, through it, and only through it, will "live and rule". All our own righteousness is so totally lost, that God in his great mercy has placed all our salvation and blessedness only in "the one". May we never forget this! Whoever has the Son has life!
18 and 19: Thus, as by the offense was condemnation for all people, even so by the righteousness justification of life all people. For as many became sinners by one man's disobedience, then shall many be made righteous by the obedience.
Here facing Paul back to the main issue in the message he carries forward fomv12, where he compares Adam and Christ. In the verses that lies between here, he has shown how much bigger and more powerful legacy of Christ is, in relation to inheritance from Adam. Now he takes up again the expression he has used from v.12 to emphasize the comparison: "Through one man". But he begins with a word that suggests that now there will be a summary and conclusion on what he has taken up in what lies between. For v.18 begins with the word "So" - "Just as the result of one man offense," etc.
Here we meet then again the great and comforting message that just as sin and condemnation come upon us through one particular violation, we will also get justice and eternal life through one particular justice. The terms used in this text depicting antagonism serves in a particularly clarifying manner mutually drawing an image of one another. One man's act of righteousness - equivalent to one man's transgressions. By this we understand what is the interpretation of Christ's righteousness, 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 was to convince, "If righteousness, because I go to the Father" (John 4:10 p.m.). And again we see life justification through one righteous, - stands as opposed to condemnation through one man's offense.
From this we learn that justification is God's judgment. Through the declared people to be righteous, or declared that those who perfectly has fulfilled the law. And all this just because of one man's act of righteousness, the obedience. We see that the term "life justification" stands as opposed to "condemnation for all people," and tells us that discussions are justified man judged free from death - and entitled to the eternal life. The judgment of condemnation, after Adam, did all humans to death children. But by justifying elses judgment are those who are born and live under this death sentence, in Christ made eternal life children. We also see how the justification extent (all men) be set up against the condemnation extent (all men). That grace and righteousness gift is given to every man, then as sure as sin and condemnation came to rule over all mankind. But how should we understand this, when we through all God's word see that not all people are saved, that not all are partakers of Christ's righteousness? First, we must then keep indisputably established that the term "all" in the latter part of v.18, must mean the same as "all" in the first part of the same verse. It goes without saying, since the message is an actual comparison of the first and second part of the verse. But then arises the problems, then we the same probably know, as we recently said, that it is not all people who take part in Christ - whereas all people by their very nature have the legacy of Adam. Augustine says it straight: "The darkened places in Scripture comes of those darkened places in our hearts." There is no contradiction, no problem, if only we believe the Scripture teaches about Christ and His work for us.
Just as Adam's sin and condemnation came upon all men - but all people should not be eternally damned - as is Christ and his righteousness given to all people, while still not all people will be saved. From God's side is the justice given to all people. It is provided for all, and are just waiting to be received. But this justice should be the individual's personal possession, it depends on the received in faith. This is Scripture consistently learn, and Paul said also expressly in the verse before: "those who receive the grace and righteousness gift". But how it takes place, that the individual receiving the gift, do not fall under this verse (v.18) where the message is busy urkjeldene to both death as life, "one man's transgression" 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 still not all people condemned. Only they are 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 throne of the Lamb (Revelation 7: 9), are all children of Adam, and was after her first birth all together under condemnation. But now they stand still in their white robes, and with palms in their hands. The output of our lives: beatitude - or condemnation for all eternity depends therefore only this one: If people remain under death from Adam - or on the contrary, is born again, united to Christ and become partakers of His righteousness.
But in the same way as Adam leaving sin and death that heritage to all people, so also Christ left righteousness and life as heritage to all people. If we are to remain under sin and death to eternal damnation, depending on whether we will remain in Adams spiritual death. Similarly: If we want to get hold of the eternal life, depends on engraftment in Christ.
May we think deeply about this: That gift is given to everyone, regardless of whether it is received or not. It was a clear and highly painful fact for Paul, that "not all obeyed the gospel" (sv: icke alla hörsamma gospel). But he dared not for the reason to curtail grace in 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 essentially 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 everything that has the name of man.
To include grace all.
When you see the wretched slaves of sin, who throughout his life totally tied up in the devil's violence - think of it always, even these are redeemed in Christ. Also their sake letter he has destroyed and nailed to the cross (Col. 2:14). Also for those expecting the best robe, ready to dress them - when only they would come back to the Father (Luke 3:22 p.m.). When you see yourself as lost and caught under sin, that you no longer know anything advice - think then also even thoroughly that even for you it was that the precious ransom was given. Also for you is justice cladding finished and ready to dress on, since you also are considered among "all people". And if you also are one of those who "receive grace and righteousness gift" (V.17), so the owner can also personal righteousness and life. How do we understand the precious words in verse ours. But the apostle goes on to explain them yet clearer when he adds:
For as many became sinners by one man's disobedience, then shall many be made righteous by the obedience. This is the apostle's end to explain the wondrous parable (v.12-19). "The many came to sinners by one man's disobedience." Again it is said here that "the many", ie all the children of Adam (see v.15), were sinners "by one man's disobedience." The fact that we inherited Adam's nature, constituted 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 previously, so it is here our concrete participation in the first fall, when we all sinned in and by our ancestor and deputy, it speaks about. Therefore, we also see the apostle's language: "the many became sinners," portrays how we, without any effort on our part, only "came to stand" - as sinners.
It is very important to note that it is this opinion Paul with these words, that we should not overlook the main message of the text, where just everything is that both sin and justice has come in that we have shared in a someone else's work. Otherwise it was not really that important to know about, and believe, that we were involved in Adam's disobedience, - if it did not serve to open our eyes to the other big main truth: that in the same way is what we should be involved in obedience of Christ, which is the only salvation truth.
It is thus the great doctrine of imputation we have before us here. It is of vital importance for the whole Christianity. And it is against this main doctrine both unbelief and reason always fights the hardest fighting. Therefore, we will once again remind about the most crucial evidence Paul teaches us about this. Not only that we inherited Adam's sinful nature, but that Adam's sin was all men sin. "Through the nedsyndet he us all at once," said Luther. The crucial evidence that there is this relationship Paul specifically refers to, is located partly in the main message of this text, partly expressed in clear wording. When the apostle over and over again: "because of man's fall," "because the one fallen", - and up against this puts "one man's act of righteousness," "the obedience", then it is easy to understand what which is the text's main message: the great doctrine of complicity in another's deed.
In verse 16 he says, moreover, that "the verdict came after man's sin and was condemnation," and in v.18: "to condemnation for all men". Then it is clearly why people are under condemnation. It is not primarily because of man's inherent sinful nature. No, he is talking about here, is that it is the result of one particular judgment: the judgment was handed down by God, and was promptly executed upon mankind through its proxy, "by the sin - and was condemnation." In V.17, he says that "death reigned by one, because one fell." And the verdict came not only of Adam - but as spoken of in verse 14 and 18: "to condemnation for all men," "even over them that had not sinned by an offense, such as Adam."
When we understand that when he in this text speaks of sin, so it is with the aim of guilt and condemnation - not about the sin that dwells in us. In the nineteenth verse repeats and summarizes his words that he has spoken of in the preceding verses. On the background must the words "many came to sinners by one man's disobedience," have the same meaning as the preceding verses, and only aim at sin, not sin in us. This so much more that we also see him using phrases such as we have previously noted, "many came to sinners."
Against this background, he expresses the contradiction so: that we should "stand as righteous by the obedience". Now it is clarified that this justification does not speak of that justice is served in us, which would be the same as sanctification, but 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. Interpreted we have it any other way, we would upset the presentation of evidence, as documented by the constant comparisons and similar contradictions. Nor do we find any suggestion that it is now introduced a quite 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 precisely why must this sin indeed also be our sin, otherwise could not this sin imputed to us. Is now this hard to grasp, because the reason our always objected: How could God imputed to us Adam's sin? - so this is still, as we see here, Sacred Scripture own teachings. 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 strangest roads and judge, must not bring myself to deny the truths of these. And we deny the first imputation, our participation in Adam's sin, - so I must also deny the other imputation, that Christ's obedience should be our justice. But when God speaks this to me, I'd rather humbly believe both the first and the second imputation, and just shout with the apostle, because I worship God's wisdom and counsel: "O the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments, and untraceable his ways. "
That Adam's sin is every man's sin, it's a secret that we should just believe in God's word. 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, though 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 vindicate whatever God does and says in his word. When Abraham was commanded to sacrifice his son, he had no explanation for why it had to happen, or how he would be able to get a numerous offspring through the same Isaac. But he was strong in his faith, "as he gave glory to God. He was fully persuaded that what God had promised, he was able to do." This faith of Abraham is held out to us as an example.
When the angel proclaimed to Mary that she would become the mother of the Son of God, so 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, wanting to understand, before we can think, when we face God's word, is to dishonor God awful. In relation to us is God so excessive and incomprehensible in all his works. He will just simply be believed -!
"Then shall many be made righteous by the obedience". Just as the children of Adam was sentenced to sinners, just because of his disobedience, as judged also the whole Christ seed for the righteous only because of his obedience. "By the obedience" - here say then Paul expressly what the righteousness of Christ consists in. He says it was his obedience, his own personal fulfillment of all the Father's will. As fall consisted in "one man's disobedience", so should the restoration happen "by the obedience". The whole life of Christ on earth, from the manger to the cross, was obedience. "Love is legal compliance," says Paul (Rom 1:10 p.m.).
Christ had a perfect love both to his father and to us humans. Out 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 for us, 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 the very far from his real position, he himself a legislator and all the king of kings. Therefore, 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 do his will which hath sent me" (Jn 4:34).
That whole life of Christ was obedient, the Lord has by his Spirit spoken clearly in Psalm 40. There we see Christ speaking through David: "Sacrifice and offering you did not want to - you have pierced my ears." The latter refers to it as it once was common, that serfs slaves were marked by his ears were pierced. That way witnesses when Christ that he completely had become an obedient servant, as he also in verse 9 adds: "To do your will, O my God, is my delight, and thy law is within my heart." Nothing less than a high and perfect obedience, could save man from the condemnation that had come upon us because of man's disobedience.
But look closely at this Christ's perfect obedience. It is he that hides all our continual disobedience -! All the saints spiritual distress and complain is the exactly this that they can not obey God as they should, but over and over sins against him. Where the spirit is willing and holy, which experienced the innate corrupt just yet more noticeable and oppressive, and there are always perceived as a disobedience to God. All sin in the heart and in the obvious, in our thoughts, desires, words and deeds, are all, fundamentally, disobedience to God through his holy law forbids all evil. When distress and complaints believers, and being afraid, because they see their disobedience to God.
But listen now here! Against all this our disobedience, God has put His Son obedience. His obedience should be our obedience. That's what our text speaks of "so shall many stand righteous by the obedience". It was exactly 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 saw all the people lying under sin and judgment, and then through-depraved that it was not a single one that perfection could obey or comply with the law. In his eternal mercy he decided then, before the foundation was laid, that he would restore this "at one". His son was going to be "seed of the woman", a real man, but with a perfect obedience. A new ancestor and understudy for us, which was to fulfill the law and come under its curse. All together that we, who were made sinners through the first master his father's disobedience, now would be fair only through the other's obedience.
And it is precisely this Christ's perfect obedience that actually make up the justice, which enables us to pass before God. Formula of Concord says: "Therefore see faith in Christ's person, as it came under the law for us, has carried our sin, and when he went to the Father for us poor sinners, has shown its Himmer Father the perfect obedience, and thus hidden all our disobedience living in our nature and stands up in thoughts, words and deeds, so that this (our disobedience) is not imputed to us to condemnation, but of pure grace only for Christ's sake forgiven us and left. "
Therefore, you will be a straight Christian and believe God's grace, but hindered and burdened by your own constant disobedience, then you seriously seize this consolation: the obedience of Christ is my obedience. Should I stand before God only with my own obedience, so I had to despair and never think of being saved. When I was lost, if I should be judged by the law. But why has Christ 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 not surely be under the law for its own sake. He did it all for us, in our place, so that it would be imputed to us. So this is my only justice: So not my obedience, but his obedience. For also when the new man in me will obey, it is still the old man in me full of disobedience. Therefore, only this I can comfort me, how that Christ was obedient for us. In this way we are going to take us this comforting text.
Some say: What help is it to me that Christ was obedient, when I can not even be there? So we answer: if not Christ's obedience is your obedience, then you are lost forever. Here speaks Apostle of the Lord to us that only "by the obedience we shall be made righteous." We need to very seriously inculcate these words in our hearts, "the one", "by one man's act of righteousness", "by the obedience". If we do not hold fast to such truths, will what we know of in our nature, conscience and disobedience influence, drive us in all directions as shavings on the wild sea. But on the other hand, the blissful comfort and security, it is not for a poor, exhausted sins, to get some rest on this solid rock of God's eternal decision, that in the same way that we all became sinners by man's disobedience, so we should also be fair only by the obedience. The text we have now had in front of us (v.12-19) is of the upmost importance for the entire life of a Christian, both as the right to learn, and for the heart's faith. Through a delightful comparison between Adam and Christ, the apostle here preached the large main truth of the gospel of Christ. The truth that like all sin, death and condemnation has come upon all men through man's disobedience, in the same manner also all righteousness and salvation only through the obedience. But he has also shown that it is good that we inherited through Christ, not only as great as the evil which we inherited from Adam. No, grace and righteousness gift has an overflowing wealth, so that the person receiving the gift is not only full restoration of what was lost, but also a much greater grace, honor and glory than people could have before the Fall.
Final Comment: 
Room. 5. 12 Therefore, just as sin entered the world through one man, and death through sin, and so death passed upon all men, because all sinned - 13 for sin was in the world before the law, but sin is not imputed when there is no law; 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is a figure of him that was to come. 15 But not so with the gift so that the fall; for they are many death by man's fall, as is much more the grace of God and the gift of the one man Jesus Christ, become exceedingly rich for the many. 16 And it is not with the gift; as it was by one that sinned; for the judgment was to condemnation, but the free gift of justification is of many offenses. 17 For death came to reign through the one because of man's fall, so much more they which receive abundance of grace and righteousness the gift exceeding riches, live and reign through the one, Jesus Kristus. 18 Therefore as one's vertical became condemnation for all people, so was also ENS fair deed justification of life all people; 19 for as many were sinners by one man disturbance, as will many be justified by the obedience.
The secret to understanding the difference between Adam and Christ, or the last Adam. Or, as the word of God says, the first and the second man. Adam, and all who are born in him, belongs to the first Adam. But those who accept Christ Jesus, being a child of God, they are the second man - Christ.
Joh. e. 1. 12 But as many as received Him, to them He gave the right to become children of God, to them that believe on his name; 13 who were born, not of blood, nor of the flesh, nor the will of man, but of God.
Key verse are: "For as many were sinners by one man disturbance, as will many be justified by the obedience."
It is in the first Adam we are all born as sinners - and it's the second man Christ, the last Adam that we all are saved!
Not only saved, but we get back so much more too than Adam lost in the fall:
"When are much more the grace of God and the gift of the one man Jesus Christ, become exceedingly rich for the many."
Here we can only continue to compare what Adan lost in the fall, but Jesus not only won back. But he got so much more than also Adam lost.
We need an eternity to penetrate into this, but will briefly tell something of what Adam tape, and Christ won back. Not only won back, but got even more! 

Adam was a sinner and all his descendants.
Jesus made all righteous and crushed while the serpent's head on Calvary. Here in this is the biggest and most important wealth. I could continue, but now this article is already all too long.
And for you to digest this, so I stop here!
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