FOR AS THROUGH THE ONE MAN'S DISOBEDIENCE THE MANY WERE MADE (constituted, declared)
SINNERS: hosper gar
dia tes parakoes tou enos anthropou hamartoloi katestathesan (3PAPI) oi
polloi:
(Isa 53:10-12;
Da 9:24;
2Cor 5:21;
Eph 1:6;
Rev 7:9-17)
For (gar)
emphasizes that this verse is an explanation of the former verse and not
a mere repetition. But you may be asking what would be confusing about
what he has just stated? Why does it need an explanation?"
Barnes
addresses this question noting that...
By the former statements it might
perhaps be inferred that men were condemned without any guilt or blame
of theirs. The apostle in this verse guards against this, and affirms
that they are in fact sinners. He affirms that those who are
sinners are condemned, and that the sufferings brought in, on account of
the sin of Adam, are introduced because many were made sinners.
Calvin says, "Lest any one should arrogate to himself innocence, [the
apostle] adds, that each one is condemned because he is a sinner."
(Albert Barnes. Barnes NT Commentary)
Newell
notes that...
There is no more direct statement in
Scripture concerning justification than we find in Romans 5:19.
Again Paul refers
to Adam's disobedience in the Garden of Eden.
Disobedience
(3876)
(parakoe from para = aside, amiss + akoúo) = hear,
sometimes with the accompanying sense of hearing and thus very near the
meaning "obey") is literally "hear amiss" and was originally used of
flawed hearing, then what might be called half–hearted listening, and
finally the attitude of purposefully filtering out what the hearer did
not want to hear. It is about closing one’s ears to God’s voice, as Adam
did to God's command...
And the
LORD God commanded the man, saying, "From any tree of the garden you may
eat freely; but from the tree of the knowledge of good and evil you
shall not eat, for in the day that you eat from it you shall surely
die." (Genesis 2:17-18)
Parakoe
thus describes active disobedience which follows this inattentive or
careless hearing (although one cannot imagine Adam did not clearly hear
God's command!)
Marvin Vincent notes that
"Bengel remarks that the word
very
appositely
(= appropriately) points out the first step in Adam’s fall —
carelessness, as the beginning of a city’s capture is the remissness of
the guards." (Vincent's
Greek Word Studies)
William Barclay
explains that parakoe...
"begins by meaning imperfect hearing,
as, for instance, of a deaf man. Then it goes on to mean careless
hearing, the kind which through inattention either misunderstands or
fails to catch what has been said. It ends by meaning unwillingness to
hear, and therefore disobedience to the voice of God. It is the
deliberate shutting of the ears to the commands and warnings and
invitations of God." (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster
Press)
In its strictest sense (parakoe) means a failing to hear or
hearing amiss, with the notion of active disobedience which follows this
inattentive or careless hearing. Paul's point is that Adam's sin was
deliberate and he was not simply 'deceived" (cp Ge 2:16,17 and 1Ti 2:14).
The many -
Every descendent of Adam without exception. Earlier Paul had used this
same phrase...
But the free gift is not like the
transgression. For if by the transgression of the one the many
died, much more did the grace of God and the gift by the grace of the
one Man, Jesus Christ, abound to the many. (See note
Romans 5:15)
Were
made sinners - Adam’s one act of disobedience made all sinners—not
just possessors of a sin nature, but guilty of the act of sin.
Regarding the phrase
many were made sinners, Newell makes an
interesting comment...
We were so connected with the first
Adam that we did not have to wait to be born, or to have a sinful
nature; but when Adam, our representative, acted, we acted...The great
truth of Romans 5.12-21 is that a representative acted, involving those
connected with him (Romans 5)
(Ed note: This is what theologians refer to as "original sin")
Made (2525)
(kathistemi from kata = down + histemi = cause to
stand) means literally to set down and so to set, place or put. It was
used with the meaning to set one over a thing or in charge of it (eg, Mt
24:45). The idea of set down in other contexts means to constitute or to
make someone something and this is the intended meaning in Romans 5:19
where it is used twice.
It means that as a
result of Adam's disobedience, descendants were made sinners by nature
and constitution. In next section, Paul writes that in the same way, but
with a diametrically different effect, Christ’s obedience causes
those who believe in Him to be made righteous by nature and
constitution.
Morris
makes an important distinction noting that made sinners...
does not mean that sinless people
were compelled to become sinners, but rather that Adam’s sin constituted
them as sinners. They were born as members of a race already separated
from God.
Sinners (268)
(hamartolos from hamartano = to miss the mark) is an
adjective (that is sometimes used as a noun as in the present passage)
that describes one who errs from the prescribed way.
Barnes
explains it this way...
All who are condemned are sinners.
They are not innocent persons condemned for the crime of another. (Ibid)
Spurgeon
comments...
It is a happy circumstance for us
that we did fall and were condemned in the bulk in our representative,
because had we been individually put on the like probation, we would to
a certainty all have fallen. But then it must have ended finally and
fatally, for when the angels fell by sinning individually, there was no
hope of restoration for them. But we, happily, had fallen through a
representative, and therefore we could be restored by another
representative.
EVEN SO THROUGH THE OBEDIENCE OF THE ONE
THE MANY WILL BE MADE RIGHTEOUS: kai dia tes hupakoes tou enos dikaioi katastathesontai (3PFPI) oi polloi: (Php 2:8, Heb 5:8, 10:5-9) (Ro
5:9, 10,15,16,17,19) (Isa 53:11 Da 9:24 2Cor 5:21)
The many will be made righteous - In this verse Paul asserts that Christ’s obedience
encompasses all those affected by Adam’s disobedience. Paul does not teach that all men will be saved but only those who
"receive the abundance of grace" will be appointed or designated
righteousness.
Obedience of
the One - a reference to Jesus' death as the ultimate act of
obedience rather than to His life of obedience since it is His death
that saves us. Christ’s saving work is done in obedience to the Father
(see verses from Hebrews below) and thus stands in stark contrast to
Adam’s disobedience.
Matthew Henry
writes that...
The disobedience of the first Adam
ruined us, the obedience of the second Adam saves us
Paul speaks of
Jesus' obedience in his letter to the Philippians writing...
And being found in appearance as a
man, He humbled Himself by becoming obedient to the point of death, even
death on a cross. (see note
Philippians 2:8)
The writer of
Hebrews adds...
Although He was a Son, He learned
obedience from the things which He suffered (What Jesus knew by
omniscience, He "learned" by experience. This does not suggest that
Jesus was ever disobedient!). And having been made perfect, He became to
all those who obey (faith alone saves but genuine faith is not alone and
is shown to be genuine by one's obedience initiated and enabled by the
indwelling Spirit, realizing that in this life no one other than Jesus
will manifest perfect obedience) Him the source of eternal salvation
(see notes
Hebrews 5:8;
5:9,
Therefore, when He comes into the
world, He says, "SACRIFICE AND OFFERING THOU HAST NOT DESIRED, BUT A
BODY THOU HAST PREPARED FOR ME; 6 IN WHOLE BURNT OFFERINGS AND
sacrifices FOR SIN THOU HAST TAKEN NO PLEASURE. 7 "THEN I SAID,
'BEHOLD, I HAVE COME (IN THE ROLL OF THE BOOK IT IS WRITTEN OF
ME) TO DO THY WILL, O GOD.' 8 After saying above, "SACRIFICES AND
OFFERINGS AND WHOLE BURNT OFFERINGS AND sacrifices FOR SIN THOU HAST NOT
DESIRED, NOR HAST THOU TAKEN PLEASURE in them" (which are offered
according to the Law),9 then He said, "BEHOLD, I HAVE COME TO DO THY
WILL." He takes away the first in order to establish the second."
(See notes
Hebrews 10:5;
10:6;
10:7;
10:8;
10:9)
Obedience (5218)
(hupakoe
from hupó = under + akoúo = hear)
(Click
word study of
hupakoe)
literally means "hearing under",
that is, listening from a subordinate position in which compliance with
what is said is expected and intended. Hupakoe speaks of the one
hearing as being under the authority of some one else. Thus, hupakoe
comes to mean compliance
(disposition to yield to
another) with the demands or requests of someone over us. Obedience is
submission or hearkening to a command.
Obedience is the carrying out the word and will of another person,
especially the will of God.
Hupakoe conveys the picture of
one listening and following instructions. Submitting to that which is
heard involves a change of attitude, forsaking the tendency of the
fallen nature to rebel against Divine instructions and commands and
seeking God's will, not self will.
Someone has said that a
"proof" that we are of the elect is not an empty prating about how
secure we are once we believed, but rather how sensitive we are to the
principle and practice of obedience to Jesus.
Paul
describes our Lord's obedience in his letter to the
Philippians...
5 Have this attitude in yourselves
which was also in Christ Jesus,
6 who, although He existed in the form of God, did not regard equality
with God a thing to be grasped,
7 but emptied Himself, taking the form of a bond-servant, and being made
in the likeness of men.
8 And being found in appearance as a man, He humbled Himself by
becoming obedient to the point of death, even death on a
cross.
9 Therefore also God highly exalted Him, and bestowed on Him the name
which is above every name,
10 that at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in
heaven, and on earth, and under the earth (See notes
Philippians 2:5;
2:6;
2:7;
2:8;
2:9;
2:10)
Made (2525)
(kathistemi from kata = down + histemi = cause to
stand) means literally to set down and so to set, place or put. It was
used with the meaning to set one over a thing or in charge of it (eg, Mt
24:45). The idea of set down in other contexts means to constitute or to
make someone something and this is the intended meaning here in Romans 5:19.
Vincent
writes that kathistemi is...
Used elsewhere by Paul only at Titus
1:5 (note),
in the sense of to appoint to office or position. This is its most
frequent use in the New Testament. See Matt. 24:25; Acts 6:3; 7:10; Heb.
5:1, etc.
The primary meaning being to set
down, it is used in classical Greek of bringing to a place, as a ship to
the land, or a man to a place or person; hence to bring before a
magistrate (Acts 17:15). From this comes the meaning to set down as,
i.e., to declare or show to be; or to constitute, make to be. So 2Pet.
1:8 (note);
Jas. 4:4; 3:6.
The exact meaning in this passage is
disputed. The following are the principal explanations:
1. Set down in a declarative sense;
declared to be.
2. Placed in the category of sinners
because of a vital connection with the first transgressor.
3. Became sinners; were made. This
last harmonizes with sinned in Ro 5:12. The disobedience of Adam is thus
declared to have been the occasion of the death of all, because it is
the occasion of their sin; but the precise nature of this relation is
not explained. (Romans 5: Greek Word Studies)
Righteous
(1342)(dikaios)
(Click
word study of
dikaios)
describes that which is proper, right, fitting, fair, righteous,
just (acting or being in conformity with what is morally upright or
good). From a religious viewpoint dikaios is one who is rightly related
to God. In simple terms righteous describes being in accordance
with what God requires. The righteous man does what he ought. He is the
person who conforms to the standard, will or character of God. For
example, Luke describes Zacharias and Elizabeth (John the Baptist's
parents) as
"both righteous (dikaios) in
the sight of God, walking blamelessly in all the commandments and
requirements of the Lord." (Lu 1:6)
They were rightly
related to God and because of that right relationship, they walked
accordingly. Again we see righteous character is associated with
righteous conduct. That's what Paul is calling for in those men who
would lead God's church.
Guzik
observes that...
Only a sinless person acting on our
behalf can save us, and it is fair for Him to act on our behalf because
another man put us in this mess by acting on our behalf... The person
who says, “I don’t want to be represented by Adam or Jesus; I want to
represent myself” doesn’t understand two things. First, they don’t
understand that it really isn’t up to us. We didn’t make the rules, God
did. We simply have to deal with it. Secondly, they don’t understand
that our personal righteousness before God is as filthy rags (Isaiah
64:6). To God, our personal righteousness is an offensive counterfeit;
so standing for yourself guarantees your damnation. (Ibid)
Wiersbe
draws a practical application noting that...
our justification is the result of a
living union with Christ. And this union ought to result in a new kind
of life, a righteous life of obedience to God. Our union with Adam made
us sinners; our union with Christ enables us to “reign in life.” (Wiersbe,
W: Bible Exposition Commentary. 1989. Victor
or
Logos)
Because of Adam’s
disobedience, the many were appointed by God to be sinners. They were
put down in the category of and constituted to be sinners. Because of
Christ’s obedience, the many will be appointed to be righteous.
Amazing grace that saved wretches such as we!
John MacArthur draws a practical conclusion from this passage
commenting that...
The person who genuinely belongs to
Jesus Christ will reflect that same spirit of obedience, because he has
Christ’s own life within him. When a person places his trust in Christ,
he not only is declared righteous forensically but is actually made
righteous, that is, given an inward righteousness that must and will
bear fruit. As long as a believer is in the flesh, he will have the
shortcomings and weaknesses of the flesh, and his righteousness will not
be manifested perfectly. But if a person’s life is characterized by sin
and shows no fruit of the Holy Spirit (see notes
Galatians 5:22; 5:23),
that person has no legitimate claim on Christ. The person who is made
righteous by Christ will live righteously. (MacArthur,
J: Romans 1-8. Chicago: Moody Press
or
Logos)
JEHOVAH TSIDKENU
The Lord Our Righteousness
Nov 18, 1834, Robert Murray McCheyne |
|
|
"I once was a stranger to grace and to God,
I knew not my danger, and felt not my load;
Though friends spoke in rapture of Christ on the tree,
Jehovah Tsidkenu was nothing to me.
"I oft read with pleasure, to soothe or engage,
Isaiah’s wild measure, and John’s simple page;
But e’en when they pictured the blood-sprinkled tree,
Jehovah Tsidkenu seemed nothing to me.
"Like tears from the daughters of Zion that roll,
I wept when the waters went over His soul;
Yet thought not that my sins had nailed to the tree
Jehovah Tsidkenu—’twas nothing to me.
When free grace awoke me, with light from on high
Then legal fears shook me, I trembled to die;
No refuge, no safety, in self could I see, —
Jehovah Tsidkenu my Savior must he.
"My terrors all vanished before the sweet Name;
My guilty fears banished, with boldness I came
To drink at the fountain, life-giving and free—
Jehovah Tsidkenu is all things to me.
"Jehovah Tsidkenu! my treasure and boast;
Jehovah Tsidkenu! I ne’er can be lost;
In Thee I shall conquer, by flood and by field—
My cable, my anchor, my breastplate and shield!" |
