Romans 5:12

Verse Romans 5:12. Wherefore, as by one man sin entered into the world] From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove that, as all mankind stood in need of the grace of God in Christ to redeem them from their sins, so this grace has been afforded equally to all, both Jews and Gentiles.

Dr. Taylor has given the following analysis of the apostle's mode of argumentation. The argument stands thus:-"The consequences of Christ's obedience extend as far as the consequences of Adam's disobedience. The consequences of Adam's disobedience extend to all mankind; and therefore, so do the consequences of Christ's obedience. Now, if the Jews will not allow the Gentiles any interest in Abraham, as not being naturally descended from him, yet they must own that the Gentiles are the descendants of Adam, as well as themselves; and being all equally involved in the consequences of his sin, from which" (as far as the death of the body is concerned) "they shall all equally be released at the resurrection, through the free gift of God, therefore they could not deny the Gentiles a share in all the other blessings included in the same gift."

This argument, besides proving the main point, goes to show:

1. That the grace of God in the Gospel abounds beyond, or very far exceeds, the mere reversing of the sufferings brought upon mankind by Adam's one offence; as it bestows a vast surplusage of blessings which have no relation to that offence, but to the many offences which mankind have committed, and to the exuberance of the Divine grace.

2. To show how justly the Divine grace is founded on the obedience of Christ, in correspondence to the dispensation Adam was under, and to the consequences of his disobedience: if this disobedience involved all mankind in death, it is proper that the obedience of Christ should be the cause not only of reversing that death to all mankind, but also of other blessings which God should see fit (through him) to bestow on the world.

3. It serves to explain, and set in a clear view, the difference between the law and grace. It was the law which, for Adam's one transgression, subjected him and his posterity, as included in him when he transgressed, to death, without hopes of a revival. It is grace which restores all men to life at the resurrection; and, over and above that, has provided a gracious dispensation for the pardon of their sins; for reducing them to obedience; for guarding them against temptations; supplying them with strength and comfort; and for advancing them to eternal life. This would give the attentive Jew a just notion of the law which himself was under, and under which he was desirous of bringing the Gentiles.

The order in which the apostle handles this argument is this:-

1. He affirms that death passed upon all men by Adam's one transgression, Romans 5:12.

2. He proves this, Romans 5:13; Romans 5:14:

3. He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offence, and the χαρισμα, free gift, Romans 5:14.

4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed, Romans 5:18; Romans 5:19; and there we have the main or fundamental position of the apostle's argument, in relation to the point which he has been arguing from the beginning of the epistle, namely, the extensiveness of the grace of the Gospel, that it actually reaches to ALL MEN, and is not confined to the Jews.

5. But, before he laid down this position, it was necessary that he should show that the correspondence between Adam and Christ, or between the offence and the gift, is not to be confined strictly to the bounds specified in the position, as if the gift reached no farther than the consequences of the offence; when in reality it extends vastly beyond them, Romans 5:15.

6. Having settled these points, as previously necessary to clear his fundamental position, and fit to his argument, he then lays down that position in a diversified manner of speech, Romans 5:18; Romans 5:19, just as in 1 Corinthians 15:20, 1 Corinthians 15:21, and leaves us to conclude, from the premises laid down, Romans 5:15, that the gift and the grace in its utmost extent, is as free to all mankind who are willing to accept of it, as this particular instance, the resurrection from the dead. They shall all be raised from the dead hereafter; they may all be quickened by the Spirit here.

7. Having thus shown the extensiveness of the Divine grace, in opposition to the dire effects of the law under which Adam was; that the Jews might not overlook what he intended they should particularly observe, he puts them in mind that the law given to Adam, transgress and die, was introduced into the Jewish constitution by the ministry of Moses; and for this end, that the offence, with the penalty of death annexed to it, might abound, Romans 5:20. But, to illustrate tho Divine grace by setting it in contrast to the law, he immediately adds: where sin, subjecting to death, hath abounded, grace hath much more abounded; that is, in blessings bestowed; it has stretched far beyond both Adam's transgression, and the transgressions under the law of Moses, Romans 5:20; Romans 5:21, and see the note on the first of these verses.

Upon this argument the learned doctor makes the following general remarks:-

"I. As to the order of time: the apostle carries his arguments backwards from the time when Christ came into the world (Romans 1:17; to Romans 4.) to the time when the covenant was made with Abraham, (Romans 4.,) to the time when the judgment to condemnation, pronounced upon Adam, came upon all men, Romans 5:12, to the end. And thus he gives us a view of the principal dispensations from the beginning of the world.

"II. In this last case, as well as in the two former, he uses law or forensic terms; judgment to condemnation, justification, justify, made sinners, made righteous. And therefore, as he considers both Jews and Gentiles at the coming of Christ, and Abraham when the covenant was made with him, so he considers Adam, and all men, as standing in the court before the tribunal of God. And this was the clearest and concisest way of representing his arguments." Notes, p. 283.

Sin entered into the world] There was neither sin nor death before the offence of Adam; after that there were both. Adam's transgression was therefore the cause of both.

And death by sin] Natural evil is evidently the effect of moral evil; if man had never sinned, he had never suffered. Dust thou art, and unto dust shalt thou return, was never spoken till after Adam had eaten the forbidden fruit.

Death passed upon all men] Hence we see that all human beings partook in the consequences of Adam's sin. He propagated his like; and, with the rudiments of his own nature, propagated those of his moral likeness.

For that all have sinned] All are born with a sinful nature; and the seeds of this evil soon vegetate, and bring forth corresponding fruits. There has never been one instance of an immaculate human soul since the fall of Adam. Every man sins, and sins too after the similitude of Adam's transgression. Adam endeavoured to be independent of God; all his offspring act in the same way: hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every emotion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. What hast thou done?-The woman whom THOU gavest me, to be with me; SHE gave me, and I did eat. What hast THOU done? -The SERPENT beguiled me, and I did eat. Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgressions.

Genesis 3:6, Genesis 3:6, c., where the doctrine of original sin is particularly considered.