1 Coríntios 15:22

DISCOURSE: 1992
ADAM A TYPE OF CHRIST

1 Coríntios 15:22. As in Adam all die, even so in Christ shall all be made alive.

THE fall of man in Adam, and his recovery in Christ, comprehend the whole circle of Divine truth: every part of the revealed will of God is so connected with these two doctrines, that all must stand or fall together. Our death implies the former of them; and our resurrection the latter. Hence St. Paul, proving the doctrine of the resurrection, adverts to our fall in Adam as an acknowledged truth, and draws a parallel between that and our recovery in Christ.
We shall,

I. Establish the points mentioned in the text—

Nothing can be more certain than that “in Adam all died”—
[The penalty of eating the forbidden fruit was death, death temporal, spiritual, eternal: and, on the very day that Adam fell, the threatened punishment was inflicted on him, so far, at least, as could consist with God’s purposes towards the world at large: the seeds of death were implanted in his body; a spiritual death seized upon his soul; and everlasting death awaited him, unless divine mercy should interpose to deliver him from it. Nor was this a matter which concerned him alone; it involved both him and all his posterity, insomuch that all the human race fell in him, and became obnoxious to temporal, spiritual, eternal death. The very words of the text prove this; yea, they prove it more strongly than any mere assertion could do; because they state it as an allowed fact; and make it the foundation of a most important comparison. And we see it plainly before our eyes. We see that all in successive generations are swept away by death. And as to spiritual death, who does not see how awfully the whole world is “alienated from the life of God through the ignorance that is in them, and because of the hardness of their hearts?” As to the eternal death, we see it not: but if we believe the word of God, we can have no doubt, but that thousands are descending daily into those dread abodes, where not so much as one ray of hope can ever enter.]
Nor is it less clear that “in Christ shall all be made alive”—
[Christ was sent into the world to repair the ruins of the fall. By his Spirit he “quickens the souls that were dead in trespasses and sins;” and by his obedience unto death he reconciles them to their offended God. This also is as visible as the former. Look around and see whether some be not endued with a new and heavenly life, whereby they are enabled to live wholly unto God — — — It is true, that the death of the body is still inflicted upon all: but this ceases to be a punishment to God’s people, and must rather be considered as a blessing: “To whomsoever it is Christ to live, it is gain to die [Note: Filipenses 1:21.]:” and the body which is consigned for a while to its native dust, shall at last be raised again “in the likeness of Christ’s glorious body,” to participate the blessedness of its kindred soul. All this, I say, is restored to us in and through Christ, who on this very account calls himself “the resurrection and the life [Note: João 11:25.].”]

But both these points will be yet further confirmed, while we,

II.

Shew the correspondence between them—

If it be asked, How did we die in Adam? and, How do we live in Christ? we answer;

1. By means of a federal relation to them—

[Neither Adam nor Christ are to be regarded as private individuals, but as the representatives of all mankind. Adam was the covenant head of the whole world: the covenant was made with him for himself and them: had he fulfilled the conditions imposed upon him, there is reason to believe, that the benefits of his obedience would have descended to his latest posterity. For beyond a doubt they are involved in the punishment of his disobedience, and consequently, we may infer that they would have been comprehended in the recompence of his obedience. The death of infants is a decisive evidence, that the sin of Adam is imputed to them; for death is the punishment of sin; and a righteous God will not inflict punishment, where it is not in some way or other merited; therefore they, who have never committed actual sin, and yet are punished, must have guilt imputed to them in some other way, or, in other words, must be chargeable with Adam’s guilt. This is the Apostle’s own statement; and his conclusion is irresistible [Note: Romanos 5:12; Romanos 5:14.].

Christ in the same manner was the head and representative of the elect world: what he did and suffered, he did and suffered in our place and stead; “he, who knew no sin, became sin for us, that we, who had no righteousness, might become the righteousness of God in him [Note: 2 Coríntios 5:21.].” St. Paul himself not only asserts this, but draws at considerable length this very parallel between Adam and Christ, in order to evince, that, so far from being injured by this constitution of things, we hare our loss in Adam far overbalanced by the remedy which God has given us in Christ [Note: Romanos 5:15.]

2. By the communication of their nature to us—

[Adam was formed after God’s image, pure and holy; but he begat children in his own fallen image, corrupt and sinful [Note: Gênesis 1:26; Gênesis 5:3.]. Nor could he do otherwise; for “who can bring a clean thing out of an unclean [Note: Jó 14:4.]?” The fountain being polluted, the streams that issued from it could not but participate of its malignant qualities. Hence it is that we are conceived in sin and born in iniquity [Note: Salmos 51:5.]; and that all, the Apostles themselves not excepted, “are by nature children of wrath [Note: Efésios 2:3.].”

Thus Christ also imparts his nature to those whom he has chosen to share his benefits. He makes them “partakers of a divine nature [Note: 2 Pedro 1:4.],” and transforms them into “the Divine image in righteousness and true holiness [Note: Efésios 4:24.]:” “He himself lives in them [Note: Gálatas 2:20.];” and thus renders them meet for eternal life, even for the inheritance of the saints in light [Note: Colossenses 1:12.].

It is, however, proper to observe, that though all are said to die in Adam, and to be made alive in Christ, the benefits received from Christ do not extend to all that are affected by Adam’s fall; the word “all” must, in the latter clause, he taken in a more limited sense, and import that, as they, who were represented by Adam, and are partakers of his nature, die in him; so they, who were represented by Christ, and are partakers of his nature, shall live in him.]

Infer—
1.

How much of Christ may be seen even in the character of Adam himself!—

[Adam is expressly said to be “a figure of him that was to come [Note: Romanos 5:14. The Greek.];” and Christ, in reference to him, is called the second Adam [Note: 1 Coríntios 15:45.]. Both of them were the representatives of their respective seeds; but, blessed be God! not with the same success: the one destroyed, the other saves, the souls committed to him. Let us then renounce, as far as possible, our connexion with him who has brought condemnation upon us, and seek an union with him, “through whose obedience we may be made righteous.”]

2. Of what importance is it to understand and receive the Gospel!—

[It is only by the Gospel that we can be acquainted with the work of Christ, and obtain an interest in him: if we know him not, we remain under all the disadvantages of the fall. It is this Gospel which gives to the least and meanest of us so great an advantage over all the philosophers of Greece and Rome. They saw in what a fallen state the world was: but how it became so, or how it could be remedied, they had no conception. We however know both the one and the other: we know that in Adam we died, and that in Christ we all may be made alive. True, this does not accord well with the dictates of corrupt reason. But to dispute about this doctrine is to no purpose: we are dead in Adam, whether we will believe it or not; nor can we obtain life, but in and through Christ. Let us then not reject the gracious overtures of Christ, but turn to him in this our time of acceptance, this day of our salvation.]

3. How thankful should we be for God’s distinguishing mercy to the sinners of mankind!—

[When angels fell, there was no Saviour provided for them: they were punished for the first offence, and will remain monuments of God’s indignation to all eternity; but we are spared, yea, are saved by the mediation of God’s co-equal Son [Note: Hebreus 2:16.]. Let heaven and earth praise him! and let every tongue now, as surely we shall hereafter, adore him for such unmerited, incomprehensible love!]