Romans 5:12
Verse
Context
Death in Adam, Life in Christ
11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.12Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.13For sin was in the world before the law was given; but sin is not taken into account when there is no law.
Sermons
Derek Prince
Willie Mullan
T. Austin-Sparks
J. Vernon McGeeT. Austin-Sparks
Paul WasherSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 offense; as it bestows a vast surplusage of blessings which have no relation to that offense, but to the many offenses 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, Rom 5:12. 2. He proves this, Rom 5:13, Rom 5:14 : 3. He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offense, and the χαρισμα, free gift, Rom 5:14. 4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed, Rom 5:18, Rom 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 offense 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 offense; when in reality it extends vastly beyond them, Rom 5:15-17. 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, Rom 5:18, Rom 5:19, just as in Co1 15:20, Co1 15:21, and leaves us to conclude, from the premises laid down, Rom 5:15-17, 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 offense, with the penalty of death annexed to it, might abound, Rom 5:20. But, to illustrate the 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, Rom 5:20, Rom 5:21, and see the note on Rom 5:20. 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 (Rom 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, Rom 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 offense 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 endeavored 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. See the notes on Gen 3:6, etc., where the doctrine of original sin is particularly considered.
Jamieson-Fausset-Brown Bible Commentary
COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21) Wherefore--that is, Things being so; referring back to the whole preceding argument. as by one man--Adam. sin--considered here in its guilt, criminality, penal desert. entered into the world, and death by sin--as the penalty of sin. and so death passed upon all men, for that all have sinned--rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, BENGEL, HODGE, PHILIPPI). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Rom 5:12; and it is only at Rom 5:18 that the comparison is resumed and finished.
John Gill Bible Commentary
Wherefore as by one man sin entered into the world,.... The design of these words, and of the following, is to show how men came to be in the condition before described, as "ungodly", Rom 5:6, "sinners", Rom 5:8, and "enemies", Rom 5:10; and to express the love of Christ in the redemption of them; and the largeness of God's grace to all sorts of men: the connection of them is with Rom 5:11, by which it appears that the saints have not only an expiation of sin by the blood of Christ, but a perfect righteousness, by which they are justified in the sight of God; and the manner how they came at it, or this becomes theirs, together with the necessity of their having such an one, are here declared: by the "one man" is meant Adam the first man, and parent of mankind, who is mentioned by name in Rom 5:14; sin which came by him designs a single sin, and not many, even the first sin of Adam, which goes by different names, as "sin" here, "transgression", Rom 5:14, the "offence" or "fall", Rom 5:15, "disobedience", Rom 5:19, and whatever was the first step or motive to it, which led to it, whether pride, unbelief, or concupiscence, it was finished by eating the forbidden fruit; and is called sin emphatically, because it contained all sin in it, was attended with aggravating circumstances, and followed with dismal consequences. Hence may be learnt the origin of moral evil among men, which comes not from God, but man; of this it is said, that it "entered into the world"; not the world above, there sin entered by the devil; but the world below, and it first entered into paradise, and then passed through the whole world; it entered into men by the snares of Satan, and by him it enters into all the inhabitants of the world; into all men that descend from him by ordinary generation, and that so powerfully that there is no stopping of it. It has entered by him, not by imitation, for it has entered into such as never sinned after the similitude of his transgression, infants, or otherwise death could not have entered into them, and into such who never heard of it, as the Heathens; besides, sin entered as death did, which was not by imitation but imputation, for all men are reckoned dead in Adam, being accounted sinners in him; add to this, that in the same way Christ's righteousness comes upon us, which is by imputation, Adam's sin enters into us, or becomes ours; upon which death follows, and death by sin; that is, death has entered into the world of men by sin, by the first sin of the first man; not only corporeal death, but a spiritual or moral one, man, in consequence of this, becoming "dead in sin", deprived of righteousness, and averse, and impotent to all that is good; and also an eternal death, to which he is liable; for "the wages of sin is death", Rom 6:23; even eternal death: all mankind are in a legal sense dead, the sentence of condemnation and death immediately passed on Adam as soon as he had sinned, and upon all his posterity; and so death passed upon all men; the reason of which was, for that, or because "in him" all have sinned: all men were naturally and seminally in him; as he was the common parent of mankind, he had all human nature in him, and was also the covenant head, and representative of all his posterity; so that they were in him both naturally and federally, and so "sinned in him"; and fell with him by his first transgression into condemnation and death. The ancient Jews, and some of the modern ones, have said many things agreeably to the apostle's doctrine of original sin; they own the imputation of the guilt of Adam's sin to his posterity to condemnation and death; "through the sin of the first man (say they (g)) , "thou art dead"; for he brought death into the world:'' nothing is more frequently said by them than that Adam and Eve, through the evil counsel of the serpent, , "were the cause of death to themselves and to all the world" (h); and that through the eating of the fruit of the tree, , "all the inhabitants of the earth became guilty of death" (i): and that this was not merely a corporeal death, they gather from the doubling of the word in the threatening, "in dying thou shalt die", Gen 2:17 (margin); "this doubled death, say they (k), without doubt is the punishment of their body by itself, , and also of the "soul by itself".'' They speak of some righteous persons who died, not for any sin of their own, but purely on the account of Adam's sin; as Benjamin the son of Jacob, Amram the father of Moses, and Jesse the father of David, and Chileab the son of David (l), to these may be added Joshua the son of Nun, and Zelophehad and Levi: the corruption and pollution of human nature through the sin of Adam is clearly expressed by them; "when Adam sinned, (say they (m),) he "drew upon him a defiled power, , "and defiled himself and all the people of the "world".'' Again (n), "this vitiosity which comes from the sin and infection of our first parents, has invaded both faculties of the rational soul, the understanding by which we apprehend, and the will by which we desire.'' This corruption of nature they call , "the evil imagination", which, they say (o), is planted in a man's heart at the time of his birth; and others say (p) that it is in him before he is born: hence Philo the Jew says (q), that , "to sin is connatural", to every man that is born, even though a good man; and talks (r) of , "evil that is born with us", and of (s) , "spots that are of necessity born with" every mortal man. And so his countrymen (t) often speak of it as natural and inseparable to men; yea, they represent Adam as the root and head of mankind, in whom the whole world and all human nature sinned: descanting on those words, "as one that lieth upon the top of a mast", Pro 23:34; "this (say they (u)) is the first man who was "an head to all the children of men": for by means of wine death was inflicted on him, and he was the cause of bringing the sorrows of death into the world.'' And in another place, speaking of Adam, they say (w), that "he was , "the root of the creation", or "of the men of the world"; and death was inflicted upon him and on his seed, because he sinned one sin in eating of the tree.'' And it is observed, "that , the "He" demonstrative is not prefixed in Scripture to proper names, which yet is to the word "Adam"; the reason is, (say they (x),) because in Adam all his posterity are pointed at, and the whole human species designed.'' Again, they observe (y), that "the end of man is to die, of which this is the reason, because , "mankind" has sinned; that is, the nature of which he is composed, or in other words, Adam and Eve have sinned.'' Once more (z). "when he (Adam) sinned, , "all the whole world sinned", and his sin we bear;'' and (a) that "the whole congregation of Israel have need of atonement for the sin of the first Adam, for he was , reckoned as the whole congregation;'' which exactly tallies with the apostle's assertion in this text. (When this commentary was written, it was generally accepted that all the fossils in the rocks were laid down by Noah's world wide flood and that the universe was about 6000 years old. Since that time, science has postualated that life evolved over billions of years and that the fossils are a result of this evolutionary process. If you accept the Bible as your authority you cannot accept the theory of evolution in any form. Firstly, the biblical chronology restricts the age of the universe to about 6000 years. Secondly, in order to get fossils, animals must die. This verse tells us that sin, not evolution, is the cause of death. Death and suffering did not exist until after Adam sinned. Hence before Adam sinned, no animal died and it would be impossible for any fossils to form. Before the fall, all animals ate plants, not other animals Gen 1:30. Paul tells us in Rom 8:20 that Adam's sin subjected all of creation to the curse, not just mankind. See Gill on Rom 6:23. See Gill (Editor's note) on "Ex 20:11". Editor) (g) Debarim Rabba, sect. 9. fol. 244. 2. (h) Zohar in Gen. fol. 27. 1, 2, 3, 4. & 36. 3. 4. & 37. 2. & 46. 4. & 54. 3. & 67. 3. & 86. 1. & 98. 1. in Exod. fol. 106. 1. & 127. 2. in Lev. fol. 46. 2. 3. Bemidbar Rabba, fol. 225. 3. Caphtor, fol. 37. 2. (i) Targum in Ruth iv. 22. & in Eccles. vii. 29. (k) R. Joseph Albo in Sepher lkkarim, l. 4. c. 41. (l) T. Bab. Sabbat, fol. 55. 2. Bava Bathra, fol. 17. 1. Zohar in Gen. fol. 36. 4. & Imre Binah in ib. & 44. 4. & lmre Binah in ib. & Numb. fol. 83. 2. (m) Zohar in Gen. fol. 37. 1. (n) Menasseh ben Israel Praefat. ad lib. de Fragilitate Humana. (o) Aben Ezra in Psal. li. 5. Abraham Seba in Tzeror Hammor, fol. 14, 3. 4. (p) T. Bab. Sanhedrin, fol. 91. 2. Bereshit Rabba, fol. 30. 1. (q) De Vita Mosis, p. 675. (r) De Praemiis, p. 920. (s) De Nomin. Mutat. p. 1051. (t) Kimchi in Psal. li. 5. Menah ben Israel de Fragilitate, par. 1. p. 2. (u) Bemidhar Rabba, fol. 198. 3. (w) Caphtor, fol. 102. 1. (x) Menasseh ben Israel de cermino Vitae, c. 3. sect. 8. p. 198. (y) En Jaacob, par. 1. fol. 19. 4. (z) Zohar in Lev fol. 46. 2. R. Menachem Rakanati apud Voisin. Obs. in Pugionem Fidei, p. 590. (a) Zohar in Gen. fol. 76. 3. & 36. 3.
Tyndale Open Study Notes
5:12 Adam is both the name of the original man, Adam, and a Hebrew word that means “human.” Paul emphasizes the solidarity of Adam with the human race. • sin entered the world: The significance that Paul ascribes to this act, and the parallel that he draws between Adam’s sin and Christ’s act of obedience on the cross, makes clear that Paul views Adam and his sin in the Garden of Eden as historical fact. • everyone sinned: Death is universal because sin is universal. It is not clear when or how everyone sinned, but Paul later attributes the condemnation of all people to the sin of Adam, their representative (5:18). • Jewish tradition is divided on the relationship between Adam’s sin and the sin and death of human beings generally. Some texts emphasize a solidarity between Adam and all other people, as in “when Adam sinned a death was decreed against those who were to be born” (2 Baruch 23:4). Other texts insist that people die because of their own sin: “Adam is, therefore, not the cause, except only for himself, but each of us had become our own Adam” (2 Baruch 54:19).
Romans 5:12
Death in Adam, Life in Christ
11Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.12Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.13For sin was in the world before the law was given; but sin is not taken into account when there is no law.
- Scripture
- Sermons
- Commentary
Enjoying God's Grace - Part 1
By Derek Prince33K34:38Grace Of GodEXO 20:1JHN 1:17ROM 5:12ROM 6:6ROM 7:1ROM 7:10ROM 10:1In this sermon, the preacher discusses the concept of grace and its opposite, which is law. He emphasizes that when talking about law, it is not referring to secular law, but rather the religious law. The preacher explains that the law was given by Moses, and before that, there was no religious law from God. He also highlights the importance of obeying secular law as Christians, as it helps maintain social order. The sermon concludes with the preacher expressing his desire for all people, regardless of their background, to be saved.
There Were Two Trees in the Garden - Part 1
By Art Katz3.9K59:21Garden Of EdenPRO 14:12LUK 24:45ROM 5:121CO 2:102CO 4:4EPH 1:92TI 3:16In this sermon, the speaker emphasizes the compactness and significance of the scripture, particularly in relation to the failure of Adam and its implications for humanity. The failure of Adam and Eve to heed the word of God resulted in the good becoming evil. The speaker highlights the need for radical separation from distractions and things that contend against God's word, and the importance of imposing limitations. The sermon calls for a deeper understanding and recognition of the Adamic failure and its impact on humanity, and a restoration of the true proclamation of the gospel for genuine conversion.
(Bible Analysis of Man) Man in the Bible - Part 1
By Willie Mullan3.4K55:47Bible Analysis Of ManGEN 1:1GEN 3:1EXO 20:12MAT 19:3MRK 16:16ROM 5:121TI 2:12In this sermon, the preacher begins by expressing gratitude for the attendance of the congregation and shares testimonies of individuals who have recently accepted Jesus as their Savior. The preacher then reflects on the disparity between the abundance in some parts of the world and the extreme poverty and injustice in others. The sermon emphasizes God's love for the world and how He demonstrated this love by sacrificing His only Son. The preacher marvels at the power and precision of God's creation and concludes by highlighting the authority and effectiveness of God's word in creating and sustaining the world.
The New Creation - Part 1
By T. Austin-Sparks3.1K19:36New CreationGEN 1:3GEN 2:24ROM 5:121CO 15:221CO 15:452CO 4:6EPH 5:31In this sermon, the speaker tells a story about a man who was captured by a Roman general. Initially, the man was rebellious, but as he observed the general's way of life, he began to admire him. Eventually, the general offered the man his freedom, but the man chose to stay with the general because he had come to realize that the general was more powerful and admirable than he had initially thought. The speaker uses this story to illustrate the concept of surrendering to Jesus Christ and how it leads to a joyful and fulfilling life. The sermon also references passages from the Bible, such as 2 Corinthians 4 and Romans 5, to support the idea of the old and new creations in Christ.
(Genesis) Genesis 5:1-2
By J. Vernon McGee2.7K02:02GenesisGEN 2:7GEN 3:15GEN 3:19GEN 5:1MAT 1:1ROM 5:12In this sermon, the speaker discusses the book of Genesis, specifically chapter 5, which focuses on the generations of Adam. The speaker highlights the significance of the two lines or seeds mentioned in the Bible, the line of Satan and the line of Christ, and how they are in constant conflict. The chapter is described as discouraging and despondent because it reveals the consequences of Adam's sin, as all his descendants eventually die. The speaker emphasizes the importance of understanding this background in order to fully grasp the events that unfold in the book of Genesis.
The Great Transition From One Humanity to Another
By T. Austin-Sparks2.2K45:10HumanityGEN 5:2MAT 6:33JHN 4:21ROM 5:121CO 15:452CO 5:17In this sermon, the speaker emphasizes the importance of focusing on the world to come and the need for a deeper understanding of Christ. He shares a story of a conference where ministers expressed their experiences, with some claiming to have had a wonderful time while one man admitted to feeling devastated and in need of a bigger understanding of Christ. The speaker highlights that God's ultimate goal is centered on humanity, not material possessions. He warns against getting too close to worldly things and losing perspective, using the example of the Israelites being instructed to keep a distance from the Ark of the Covenant as they entered the Promised Land.
Peachtree Baptist Church - Part 4
By Paul Washer2.1K1:28:06MAT 7:20MAT 7:23ROM 3:23ROM 5:121JN 2:3In this sermon, the preacher emphasizes the importance of walking in the footsteps of Jesus. He uses the analogy of a little boy trying to imitate his father's walk to illustrate the desire to live like Jesus. The preacher also highlights the role of the world and its father, the slanderer and accuser, in discouraging believers from following Jesus. He warns against superficial interpretations of biblical texts and emphasizes the need to truly understand and live out the gospel. The sermon concludes with a reminder that having a personal relationship with Jesus is the key to eternal life.
Definition and Nature of Original Sin
By John Murray2.0K51:05Original SinROM 3:24ROM 5:12ROM 5:19ROM 5:21ROM 6:23ROM 8:1ROM 8:3In this sermon, the preacher discusses the three-fold nature of what is pleasing to God: love to God, the will of God, and the glory of God. He emphasizes that without these three elements, our actions are displeasing to God. The preacher then moves on to discuss the infutation of Adam's sin, explaining that it is the total absence of what is well pleasing to God. He urges the audience to keep the five main subdivisions of the doctrine of sin distinct in their minds and to understand the importance of each one.
Adamic Administration - Biblical Data, Nature, and Condition
By John Murray1.8K50:23Original SinGEN 2:17MAT 6:33JHN 8:12ROM 5:12ROM 5:191CO 15:221CO 15:45In this sermon, the preacher emphasizes the importance of the principle of solidarity in God's government. The corporate relationship and the principle of solidarity are integral to the constitution of the nation and humanity. The preacher highlights that the consequences of our actions, both good and evil, have an impact on the corporate relationship we have with others. The sermon also discusses the correlation between Adam and Christ, stating that they have unique and incomparable relations to the human race. The preacher emphasizes the need for obedience and fulfillment of conditions in order to maintain a successful relationship with God.
(Romans) Comparison and Contrasts
By Willie Mullan1.4K1:03:19ContrastsROM 3:23ROM 3:28ROM 5:1ROM 5:5ROM 5:12ROM 5:16In this sermon, the preacher emphasizes the concept of salvation through Jesus Christ. He highlights that every believer in the meeting has been delivered by Christ's sacrifice. The preacher explains that Adam's one act of disobedience condemned all of humanity, but through Jesus' obedience and sacrificial death, salvation is offered to all who believe in him. The sermon also contrasts the consequences of Adam's disobedience with the redemption brought by Jesus, emphasizing that salvation is available to those who believe, while those who do not believe will be damned. The preacher encourages the audience to embrace Jesus as their Savior and emphasizes the importance of understanding the truth intended by God through careful study of the Bible.
(The Church in the Last Days) 02 - Tree of Life or Tree of Death
By Milton Green1.4K35:22MAT 7:13ROM 5:12In this sermon, the speaker emphasizes the importance of receiving revelation from the Word of God and being open to new teachings that may challenge old traditions. The speaker encourages the audience to listen to the entire series of tapes in order to fully understand and apply the teachings. The speaker also mentions the power of prayer and witnessing, sharing personal experiences of seeing people set free through prayer. The sermon concludes with a reminder to be honest and open about our own weaknesses and sins in order to better understand the powers of darkness.
The First Gospel Message
By Brian Brodersen1.3K27:57Gospel MessageGEN 3:15MAT 6:33JHN 1:1ROM 5:122CO 5:20HEB 4:12REV 12:9In this sermon, the speaker discusses various topics related to the existence and nature of God. They explore the idea that it is reasonable to believe in God and delve into the concept of God becoming a man. The speaker also emphasizes that humans have been created in the image of God. They then focus on the fall of humanity and the explanation of what went wrong in the world according to the Bible. The sermon concludes with a message about the gospel being preached to the first two people and the importance of accepting Jesus as the payment for our sins.
Imputation of Adam's Sin - Pelagianism Refuted
By John Murray1.3K47:24PelagianismMAT 6:33ROM 5:12ROM 5:15In this sermon, the speaker discusses the question of whether it is possible to summarize the preaching of the word of God. He presents reasons why it is important to have this discussion. The speaker emphasizes that the four passages being discussed are connected and deal with the same phase of God's government. He highlights the parallelism between the entrance of sin and death, and the entrance of righteousness and justification of life. The speaker also addresses criticisms of this perspective, including the idea that it contradicts other affirmations in the passage.
Philippians
By Norman Grubb1.3K47:43PhilippiansROM 5:121CO 15:452CO 4:10PHP 1:21COL 1:271TH 4:161TI 2:5In this sermon, the speaker discusses the importance of intercession and the role it plays in the body of Christ. He emphasizes that intercession is not just a spiritual gift, but a responsibility for all believers. The speaker also highlights the concept of union life, which involves being united with Christ and operating on a higher level of faith. He references biblical figures like Paul, James, and John to illustrate the different levels of understanding and maturity in the Christian journey. Overall, the sermon encourages listeners to embrace intercession and strive for a deeper union with Christ.
Nature of Sin - Imputation of Adam's Sin
By John Murray1.2K51:06ImputationMAT 6:33ROM 2:19ROM 5:12ROM 13:11CO 15:22In this sermon, the preacher discusses the fourth position of the doctrine of sin. He emphasizes the all-pervadedness of God's law, stating that it extends to all aspects of life and we are always obligated to love and serve God. The preacher mentions three Latin terms - pollution, blame, and liability - which are related to sin. He also mentions the importance of conscience, which is connected to the law of God. The sermon concludes by mentioning that the discussion of sin requires an understanding of historical theology.
Issues Involved in Preaching Grace
By Rolfe Barnard1.2K1:00:11MAT 6:33MAT 7:7JHN 12:48ROM 3:23ROM 5:12EPH 2:8In this sermon, the preacher emphasizes the importance of having an open heart to understand and receive the gospel. He shares a story about a man who was instructed to preach to five leaders of Communism in the New Hebrides, and through the power of the Holy Spirit, they were all saved. The preacher highlights the significance of the grace of God and the demonstration of the Holy Spirit in spreading the message of salvation. He encourages believers to have a strong faith and to believe in something wholeheartedly, like a little dog named Ruben.
Immediate Imputation Part 2 - Death/condemnation Causal Connection
By John Murray1.1K51:57ImputationPSA 92:2PSA 145:4ROM 1:21ROM 5:12ROM 5:18EPH 5:15In this sermon, the preacher discusses the doctrine of immediate imputation and its parallel to the doctrine of justification. He emphasizes the importance of understanding the character of the thing that is imputed and its connection to condemnation and death. The preacher highlights the need to recognize the core qualities of condemnation and death and their relationship to each other. The sermon encourages listeners to embrace the grace of God and walk in wisdom, redeeming the time.
(Covenant Series) 6. the Everlasting Covenant of God - Part 6
By Al Whittinghill1.1K1:03:56Covenant SeriesGEN 1:26JHN 10:18ROM 5:12EPH 1:42TH 2:131PE 1:19In this sermon, the preacher emphasizes the concept of the Trinity in unity, highlighting the three persons of God acting as one. The sermon discusses how God had already planned for the provision of forgiveness even before Adam sinned. The preacher shares a personal experience of being in awe of God's power and might, realizing that God is the Father, Son, and Holy Spirit. The sermon encourages the audience to learn about each member of the Godhead and not be swayed by man's theology, but to be rooted in God for eternity.
No Gospel for Me!
By Rolfe Barnard1.1K51:12GospelPSA 14:1ROM 5:12PHP 2:10REV 20:15In this sermon, the preacher recounts a conversation with Brother Mullins about his own salvation. The preacher had woken Brother Mullins up and excitedly shared that he had been saved, but also mentioned that he wouldn't be preaching the following Sunday. Brother Mullins expressed his disappointment and said that they had been waiting for this moment. The preacher then reflects on rebellion and how it is inherent in human nature, leading people to reject God's rule in their lives. He also mentions the loss of a whole generation of young people who have turned away from God and the difficulty in reaching them. The sermon concludes with the preacher emphasizing that rebellion will ultimately be crushed and every tongue will confess that God is Lord.
Does Doctrine Matter - Part 6
By Derek Melton1.1K00:00DoctrineISA 53:6JHN 8:36ROM 5:12ROM 6:5ROM 6:16ROM 8:9The video discussed the concept of being a slave to sin and the inability to control it. It referenced Romans 8:5, which states that those who are focused on the flesh are spiritually dead, while those who are spiritually minded have life and peace. The video also highlighted the contrast between the first man Adam, who brought sin and death into the world, and the last Adam, Jesus Christ, who brings life and salvation. It emphasized the idea that humanity has inherited Adam's depravity and penalty, but through a deep study of biblical foundations, one can develop a craving for spiritual nourishment.
The Life - Giving Spirit of New Creation
By Michael Flowers1.1K23:54New CreationJOL 2:28MAT 6:33ACT 2:38ROM 5:12In this sermon, the preacher emphasizes the importance of understanding and sharing the gospel. He explains that we were created by God to have fellowship with Him and to receive His divine breath and communion. The preacher highlights the role of Jesus Christ in reconciling us to God and rescuing us from the present evil age. He emphasizes the need for repentance, faith, and baptism for the forgiveness of sins and the receiving of the Holy Spirit. The preacher also emphasizes that as believers, we are called to be ambassadors of Christ and to proclaim the message of reconciliation to the world.
Depravity - Ii
By Rolfe Barnard77814:30DepravityROM 5:12EPH 2:1In this sermon, the preacher discusses the importance of understanding the actual condition of sinful man as a result of the fall in Adam. He emphasizes that the teaching of the Bible regarding man's condition is often perverted in two ways. Firstly, by giving more importance to the privacy of man than what the Bible teaches. Secondly, by confusing the degree of man's moral sadness with the extent of his fall in Adam. The preacher warns against the error of teaching that sinners, unless they are elect, cannot even hear the gospel, leading to the further error of not preaching to them.
Why God Made Man - Part 2 of 6
By Paris Reidhead7601:00:09PurposeGEN 2:17MAT 6:33ACT 16:30ACT 17:11ROM 3:23ROM 5:121TH 5:21In this sermon, the speaker shares a personal story of meeting members of the Gonsu tribe who were curious about his presence. While they visited, the speaker tried to listen to a BBC broadcast for news but encountered technical difficulties. He uses this experience to illustrate the concept of spiritual death and separation from God. The speaker emphasizes the importance of the human spirit being connected to God and compares it to the necessity of air for survival.
38 - Being Made a Part of Each Other
By Ben Torrey74909:00Body Of ChristROM 5:12In this sermon, Ben Torre discusses the importance of being joined together in the body of Christ and the special relationship that comes with it. He starts by explaining how death and sin entered the world through Adam, but salvation and life come through Christ. Torre emphasizes that baptism is not a magical solution to sin, but rather a spiritual reality that we must choose to appropriate. He highlights the significance of the communion of the Lord's Supper as a way to nurture and nourish our unity, citing passages from 1 Corinthians.
Jesus Wept
By Jack Hyles71052:11MAT 11:28LUK 19:10JHN 3:16JHN 11:35ROM 3:10ROM 5:12ROM 6:23In this sermon, the preacher shares a story about a father and his son driving and witnessing a tragic accident. The father rushes to help the victims, but eventually realizes that there is nothing more he can do. This experience leads the preacher to reflect on the reality of death and the urgency of sharing the message of Christ with others. He emphasizes the importance of being like Jesus and encourages young preachers to be passionate about saving the nation. The sermon concludes with a personal anecdote about a conversation the preacher had with another pastor.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 offense; as it bestows a vast surplusage of blessings which have no relation to that offense, but to the many offenses 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, Rom 5:12. 2. He proves this, Rom 5:13, Rom 5:14 : 3. He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offense, and the χαρισμα, free gift, Rom 5:14. 4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed, Rom 5:18, Rom 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 offense 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 offense; when in reality it extends vastly beyond them, Rom 5:15-17. 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, Rom 5:18, Rom 5:19, just as in Co1 15:20, Co1 15:21, and leaves us to conclude, from the premises laid down, Rom 5:15-17, 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 offense, with the penalty of death annexed to it, might abound, Rom 5:20. But, to illustrate the 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, Rom 5:20, Rom 5:21, and see the note on Rom 5:20. 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 (Rom 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, Rom 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 offense 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 endeavored 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. See the notes on Gen 3:6, etc., where the doctrine of original sin is particularly considered.
Jamieson-Fausset-Brown Bible Commentary
COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21) Wherefore--that is, Things being so; referring back to the whole preceding argument. as by one man--Adam. sin--considered here in its guilt, criminality, penal desert. entered into the world, and death by sin--as the penalty of sin. and so death passed upon all men, for that all have sinned--rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, BENGEL, HODGE, PHILIPPI). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Rom 5:12; and it is only at Rom 5:18 that the comparison is resumed and finished.
John Gill Bible Commentary
Wherefore as by one man sin entered into the world,.... The design of these words, and of the following, is to show how men came to be in the condition before described, as "ungodly", Rom 5:6, "sinners", Rom 5:8, and "enemies", Rom 5:10; and to express the love of Christ in the redemption of them; and the largeness of God's grace to all sorts of men: the connection of them is with Rom 5:11, by which it appears that the saints have not only an expiation of sin by the blood of Christ, but a perfect righteousness, by which they are justified in the sight of God; and the manner how they came at it, or this becomes theirs, together with the necessity of their having such an one, are here declared: by the "one man" is meant Adam the first man, and parent of mankind, who is mentioned by name in Rom 5:14; sin which came by him designs a single sin, and not many, even the first sin of Adam, which goes by different names, as "sin" here, "transgression", Rom 5:14, the "offence" or "fall", Rom 5:15, "disobedience", Rom 5:19, and whatever was the first step or motive to it, which led to it, whether pride, unbelief, or concupiscence, it was finished by eating the forbidden fruit; and is called sin emphatically, because it contained all sin in it, was attended with aggravating circumstances, and followed with dismal consequences. Hence may be learnt the origin of moral evil among men, which comes not from God, but man; of this it is said, that it "entered into the world"; not the world above, there sin entered by the devil; but the world below, and it first entered into paradise, and then passed through the whole world; it entered into men by the snares of Satan, and by him it enters into all the inhabitants of the world; into all men that descend from him by ordinary generation, and that so powerfully that there is no stopping of it. It has entered by him, not by imitation, for it has entered into such as never sinned after the similitude of his transgression, infants, or otherwise death could not have entered into them, and into such who never heard of it, as the Heathens; besides, sin entered as death did, which was not by imitation but imputation, for all men are reckoned dead in Adam, being accounted sinners in him; add to this, that in the same way Christ's righteousness comes upon us, which is by imputation, Adam's sin enters into us, or becomes ours; upon which death follows, and death by sin; that is, death has entered into the world of men by sin, by the first sin of the first man; not only corporeal death, but a spiritual or moral one, man, in consequence of this, becoming "dead in sin", deprived of righteousness, and averse, and impotent to all that is good; and also an eternal death, to which he is liable; for "the wages of sin is death", Rom 6:23; even eternal death: all mankind are in a legal sense dead, the sentence of condemnation and death immediately passed on Adam as soon as he had sinned, and upon all his posterity; and so death passed upon all men; the reason of which was, for that, or because "in him" all have sinned: all men were naturally and seminally in him; as he was the common parent of mankind, he had all human nature in him, and was also the covenant head, and representative of all his posterity; so that they were in him both naturally and federally, and so "sinned in him"; and fell with him by his first transgression into condemnation and death. The ancient Jews, and some of the modern ones, have said many things agreeably to the apostle's doctrine of original sin; they own the imputation of the guilt of Adam's sin to his posterity to condemnation and death; "through the sin of the first man (say they (g)) , "thou art dead"; for he brought death into the world:'' nothing is more frequently said by them than that Adam and Eve, through the evil counsel of the serpent, , "were the cause of death to themselves and to all the world" (h); and that through the eating of the fruit of the tree, , "all the inhabitants of the earth became guilty of death" (i): and that this was not merely a corporeal death, they gather from the doubling of the word in the threatening, "in dying thou shalt die", Gen 2:17 (margin); "this doubled death, say they (k), without doubt is the punishment of their body by itself, , and also of the "soul by itself".'' They speak of some righteous persons who died, not for any sin of their own, but purely on the account of Adam's sin; as Benjamin the son of Jacob, Amram the father of Moses, and Jesse the father of David, and Chileab the son of David (l), to these may be added Joshua the son of Nun, and Zelophehad and Levi: the corruption and pollution of human nature through the sin of Adam is clearly expressed by them; "when Adam sinned, (say they (m),) he "drew upon him a defiled power, , "and defiled himself and all the people of the "world".'' Again (n), "this vitiosity which comes from the sin and infection of our first parents, has invaded both faculties of the rational soul, the understanding by which we apprehend, and the will by which we desire.'' This corruption of nature they call , "the evil imagination", which, they say (o), is planted in a man's heart at the time of his birth; and others say (p) that it is in him before he is born: hence Philo the Jew says (q), that , "to sin is connatural", to every man that is born, even though a good man; and talks (r) of , "evil that is born with us", and of (s) , "spots that are of necessity born with" every mortal man. And so his countrymen (t) often speak of it as natural and inseparable to men; yea, they represent Adam as the root and head of mankind, in whom the whole world and all human nature sinned: descanting on those words, "as one that lieth upon the top of a mast", Pro 23:34; "this (say they (u)) is the first man who was "an head to all the children of men": for by means of wine death was inflicted on him, and he was the cause of bringing the sorrows of death into the world.'' And in another place, speaking of Adam, they say (w), that "he was , "the root of the creation", or "of the men of the world"; and death was inflicted upon him and on his seed, because he sinned one sin in eating of the tree.'' And it is observed, "that , the "He" demonstrative is not prefixed in Scripture to proper names, which yet is to the word "Adam"; the reason is, (say they (x),) because in Adam all his posterity are pointed at, and the whole human species designed.'' Again, they observe (y), that "the end of man is to die, of which this is the reason, because , "mankind" has sinned; that is, the nature of which he is composed, or in other words, Adam and Eve have sinned.'' Once more (z). "when he (Adam) sinned, , "all the whole world sinned", and his sin we bear;'' and (a) that "the whole congregation of Israel have need of atonement for the sin of the first Adam, for he was , reckoned as the whole congregation;'' which exactly tallies with the apostle's assertion in this text. (When this commentary was written, it was generally accepted that all the fossils in the rocks were laid down by Noah's world wide flood and that the universe was about 6000 years old. Since that time, science has postualated that life evolved over billions of years and that the fossils are a result of this evolutionary process. If you accept the Bible as your authority you cannot accept the theory of evolution in any form. Firstly, the biblical chronology restricts the age of the universe to about 6000 years. Secondly, in order to get fossils, animals must die. This verse tells us that sin, not evolution, is the cause of death. Death and suffering did not exist until after Adam sinned. Hence before Adam sinned, no animal died and it would be impossible for any fossils to form. Before the fall, all animals ate plants, not other animals Gen 1:30. Paul tells us in Rom 8:20 that Adam's sin subjected all of creation to the curse, not just mankind. See Gill on Rom 6:23. See Gill (Editor's note) on "Ex 20:11". Editor) (g) Debarim Rabba, sect. 9. fol. 244. 2. (h) Zohar in Gen. fol. 27. 1, 2, 3, 4. & 36. 3. 4. & 37. 2. & 46. 4. & 54. 3. & 67. 3. & 86. 1. & 98. 1. in Exod. fol. 106. 1. & 127. 2. in Lev. fol. 46. 2. 3. Bemidbar Rabba, fol. 225. 3. Caphtor, fol. 37. 2. (i) Targum in Ruth iv. 22. & in Eccles. vii. 29. (k) R. Joseph Albo in Sepher lkkarim, l. 4. c. 41. (l) T. Bab. Sabbat, fol. 55. 2. Bava Bathra, fol. 17. 1. Zohar in Gen. fol. 36. 4. & Imre Binah in ib. & 44. 4. & lmre Binah in ib. & Numb. fol. 83. 2. (m) Zohar in Gen. fol. 37. 1. (n) Menasseh ben Israel Praefat. ad lib. de Fragilitate Humana. (o) Aben Ezra in Psal. li. 5. Abraham Seba in Tzeror Hammor, fol. 14, 3. 4. (p) T. Bab. Sanhedrin, fol. 91. 2. Bereshit Rabba, fol. 30. 1. (q) De Vita Mosis, p. 675. (r) De Praemiis, p. 920. (s) De Nomin. Mutat. p. 1051. (t) Kimchi in Psal. li. 5. Menah ben Israel de Fragilitate, par. 1. p. 2. (u) Bemidhar Rabba, fol. 198. 3. (w) Caphtor, fol. 102. 1. (x) Menasseh ben Israel de cermino Vitae, c. 3. sect. 8. p. 198. (y) En Jaacob, par. 1. fol. 19. 4. (z) Zohar in Lev fol. 46. 2. R. Menachem Rakanati apud Voisin. Obs. in Pugionem Fidei, p. 590. (a) Zohar in Gen. fol. 76. 3. & 36. 3.
Tyndale Open Study Notes
5:12 Adam is both the name of the original man, Adam, and a Hebrew word that means “human.” Paul emphasizes the solidarity of Adam with the human race. • sin entered the world: The significance that Paul ascribes to this act, and the parallel that he draws between Adam’s sin and Christ’s act of obedience on the cross, makes clear that Paul views Adam and his sin in the Garden of Eden as historical fact. • everyone sinned: Death is universal because sin is universal. It is not clear when or how everyone sinned, but Paul later attributes the condemnation of all people to the sin of Adam, their representative (5:18). • Jewish tradition is divided on the relationship between Adam’s sin and the sin and death of human beings generally. Some texts emphasize a solidarity between Adam and all other people, as in “when Adam sinned a death was decreed against those who were to be born” (2 Baruch 23:4). Other texts insist that people die because of their own sin: “Adam is, therefore, not the cause, except only for himself, but each of us had become our own Adam” (2 Baruch 54:19).