ADAM AND CHRIST IN ROMANS 5.12-21

Romans chapters five and six are a coherent unit in which Paul exposed the serious and mountainous problem of sin and the generous wonderful grace of God. It begins with PAUL'S LOGIC OF SUFFERING AND RECONCILIATION IN ROMANS 5.1-11 (Read my post on February 5, 2011). It is then followed by three  basic and fundamental conversations between Paul and his ‘enemies.' I group these enemies as legalistic and moralist (they were straightforwardly hypocrites).

The very first conversation recorded in Romans 5.12-21 exposes the reality of sin owned automatically by all human beings. While the enemies argued that sin is sin because of the existence of a legal law, Paul argued that sin is sin because it is sin. Since Adam sinned against God, all of his descendants sinned, including those who lived before the law was given. The law simply approved the sinful nature of all human being. Saint Augustine rightly developed the doctrine of original sin from this passage.

One man sinned, all men and women sinned. One man sinned; more than six billion men and women now sinned (please notice my consistent use of past tense). All readers of this post sinned! We all sinned. We do not potentially sin; we are not potentially sinful. We were sinners and did sin. Adam might not think that the consequence of his ‘little’ bite of the forbidden fruit will damage the whole history of human race. That ‘little’ sin indeed did.

This fallen world is however not hopeless. Though sin leads to condemnation and death, God’s gracious grace brings life. Paul intentionally contrasted Adam and Christ. Both figures caused multiple effects, but to different direction. Adam was only an individual, but his individual sin has been continuing to multiply until this hour. Jesus was also only an individual, but his  individual obedience  and faithfulness to die on the cross solves the multiplying monstrous problem of sin.

I invite you to consider some practical applications of this narrative. First, no matter how small a sin is, sin is always serious and its consequence is always deadly. Almost everybody does self-conversation to self-convincing that the sin he or she about to do is small and not too serious. That self convincing-conversation however directs to a fatal deadly destination. Adam might do the same, but he miscalculated the consequences. Should Adam realize the devastating impact of his disobedience he would not have taken the fruit.  

Second, though the problem of sin is huge and tsunanimous, God’s grace through Jesus Christ is enough to provide the (only) solution. The grace of God is free and available. While sin brings condemnation and death, the grace of God through Christ justifies, reconciles and saves those who believe in him. Though sin is intrinsically and internally implanted in our being, God who is eternal, righteous and loving powerfully restores his image and likeness in us.

Third, sin is sin although no law exists; sin is sin although no one sees; sin is sin although no complain is heard. All have sinned, said Paul, because Adam sinned. In Paul’s hypothesis, Torah was simply to approve the sinful nature and sinful behavior of human being. Torah had nothing to do with sin but to unclothe our inner shame and weaknesses.

Fourth, in verse 17, Paul clearly contrasted a life reigned by death over against a life reigned by righteousness. Our new life is a life ruled by righteousness. We are now free from the bondage of sin. We however are commanded to live a righteous life not because the law requires us to do so, but because our new sphere of life belongs now to God who is righteous. This is a theme that Paul would carry out in chapter six - and hopefully I will be able to discuss in the next two posts.