In Post #13 we examined the first of a two phase
climax to the reign of sin and death relating to
our inheritance of the flesh--the "reign of sin
and death." This post will examine the more sensitive,
second phase which corresponds to the repeated focus
in 5:12-21 on the "much more" "abounding" "grace of
God, and the gift of His grace" in the reign of Christ.
Key verses from that passage will introduce Paul's cli-
mactic explanation in 8:3 of what makes the triumphant
reign of grace possible:
5:14 Nevertheless death reigned from Adam to Moses,
even over them that had not sinned after the
similitude of Adam's transgression, who is the
figure of him that was to come.
It is here evident that the reign of death began with
Adam. The question debated for centuries is whether or
not his sin was divinely imputed on all mankind. The
preceding verses deny divine imputation in two ways:
5:12-13 Wherefore as by one man's sin, death entered
into the world and death by sin, so death passed
upon all men, for that all have sinned. (For un-
til the law sin was in the world: but sin is not
imputed when there is no law.
Paul first identifies the cause of universal sin: "death
passed upon all men, for that all have sinned." He then
declares that "sin is not imputed where there is no law.
In the context of several prior verses it is clear that
this means God holds no one accountable for sin unless
he is accountable for choosing to sin against known law.
That sin is not divinely imputed where there is not law,
removes the argument of divine universally imputation
of sin as countered by universal divine imputed righteous-
ness. Moreover, several verses in this passage place the
imputation of righteousness in the future--which verse 18
fits perfectly when the inserted words are removed:
5:17-19 For if by one man's offence death reigned by one;
much more they which receive abundance of grace
and of the gift of righteousness shall reign in
life by one, Jesus Christ.)
So then, as through one offense (it was) toward all
men to condemnation, so also by one accomplished right-
eousness towards all men to justification of life.
(Green's Greek translation)
For as by one man's disobedience many were made sin-
ners, so by the obedience of one shall many be made
righteous.
Note the future tenses in the grace clauses in Verses 17 & 19.
Moreover, the "much more" is limited "they who receive abund-
ance of grace and of the gift of righteousness."
5:20-21 Moreover the law entered, that the offence might
abound. But where sin abounded, grace did much more
abound: That as sin hath reigned unto death, even so
might grace reign through righteousness unto eternal
life by Jesus Christ our Lord.
Meanwhile, all of chapters 6 and 7 continue the theme here
introduced of the conflict between the reign of the flesh
and that of the Spirit, which climaxes in:
O wretched man that I am! who shall deliver me from
the body of this death. I thank God, through Jesus
Christ our Lord (7:24-25).
"The body of this death" refers to the flesh inherited
from Adam. Deliverance is "through Jesus Christ," the
second Adam:
For the law of the Spirit of life in Christ Jesus
hath made me free from the law of sin and death" (8:2).
In the latter verses of Chapter 7 Paul's focus was upon
"the law of sin and death." Here the focus shifts to a
focus on "the law of the Spirit of life in Christ Jesus."
Thus, we have two reigns and two laws governing those
reigns. No wonder in chapter 5 Paul emphasized "much
more" in referring to the power of grace over sin. For
"the law of the Spirit" makes us "free from the law of
sin and death."
But on what basis can "the law of the Spirit" free those
who have chosen to sin and are slaves to sin, doomed to
die? Paul here presents the most astounding answer. Be-
cause of the hopelessness of the entire race, God Himself
chose to take that flesh which had for thousands of years
reigned over every son of Adam for the purpose of breaking
that reign and becoming a second Adam to restore the reign
of righteousness not only in the hearts of believers, but
over the entire world"--thus the future tenses in Chapter 5.
8:3 For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the
likeness of sinful flesh, and for sin, condemned sin
in the flesh:
If conflict over 5:18 has produced a storm, this
passage has produced a tornado, as a result of very
different understandings. We will consider the theo-
logical meaning in post #15, but here let us note
that this passage continues the flesh versus Spirit
theme that persists and intensifies.
Paul has just dramatized his own inability to break
the "reign of sin" via his own hereditary nature of
flesh--which reproduces only after its own sinful kind.
In this extended context Paul declares that God sent
"His own Son in the likeness of [the] sinful flesh"
Paul has just described for the purpose of destroying
its reign by condemning "sin in the flesh:
8:4 That the righteousness of the law might be ful-
filled in us, who walk not after the flesh, but
after the Spirit.
By His incarnation Christ broke the enslaving reign of
sin in the flesh, making it possible "that the right-
eousness of the law might be fulfilled in us, who walk
not after the flesh" but choose to enter into Christ
by faith and thus be free to walk "after the Spirit."
Paul then again declares the mutually exclusive nature
of the two reigns:
8:5-8 For they that are after the flesh do mind the
things of the flesh; but they that are after
the Spirit the things of the Spirit. For to be
carnally minded [is] death; but to be spiritually
minded [is] life and peace. Because the carnal
mind [is] enmity against God: for it is not sub-
ject to the law of God, neither indeed can be.
So then they that are in the flesh cannot please
God.
But, in this triumphant chapter the spot light quickly
shifts back to focus on victory through Christ via the
Spirit.
8:9-10 But ye are not in the flesh, but in the Spirit, if
so be that the Spirit of God dwell in you. Now if
any man have not the Spirit of Christ, he is none of
his. And if Christ [be] in you, the body [is] dead
because of sin; but the Spirit [is] life because of
righteousness.
When we "reckon [ourselves] dead indeed unto sin" and
"receive abundance of grace and of the gift of His right-
eousness" (5:17) as mediated by the Holy Spirit, we are
set free to "walk in the Spirit" (8:1-2).
But note the two-fold condition: Those who do not have
the Spirit of Christ remain in bondage; while only as
we die to the impulses of the body will Christ be in
us. Freedom from the reign of sin and death is guaran-
teed only on this condition.
8:11 But if the Spirit of him that raised up Jesus from
the dead dwell in you, he that raised up Christ
from the dead shall also quicken your mortal bodies
by his Spirit that dwelleth in you.
Paul will come back to this promise of transformation
of our bodies (see 1 Cor 15:51-56) a few verses later.
This relates to the future tense used in 5:12-21 for
the "reign in life by one, Jesus Christ" (5;17). For
it looks forward to the full establishment of the
second Adam's kingdom in the earth made new.
Meantime, Paul again emphasizes the need to repudiate
the authority of the flesh and live by "mortify[ing]
the deeds of the body":
8:12 Therefore, brethren, we are debtors, not to the
flesh, to live after the flesh. For if ye live
after the flesh, ye shall die: but if ye through
the Spirit do mortify the deeds of the body, ye
shall live.
Chapter 6 has focused upon baptism, with death, burial,
and resurrection in the Spirit as the basis for enter-
ing the reign of grace. This same transition has been
presented in 3:21 to 5:21 with the analogy of justi-
fication. Chapter 8 introduces yet another analogy to
symbolize transfer from the reign of sin and death to
that of grace and righteousness leading to eternal life:
8:14-15 For as many as are led by the Spirit of God,
they are the sons of God. For ye have not received
the spirit of bondage again to fear; but ye have
received the Spirit of adoption, whereby we cry,
Abba, Father.
Adoption as sons. Only sons are "in Christ" as the new
head of the human race. Paul thus uses many analogies
to express different facets of the same truth. He portrays
entry into Christ by: justification, by the new birth, adop-
tion. All these are analogies also portray transfer from
slavery in the reign of sin and death as a result of inher-
iting the nature of the first Adam by the natural birth,
to the reign of freedom in the second Adam, in Whom we
inherit all the promises of grace and life.
Post #15 will deal with theological issues involved
in the nature of Christ.