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| | From:  KenHamrick (Original Message) | Sent: 9/11/2006 3:58 PM |
| Kenneth Hamrick Part 1 12Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned-- "Sin came into the world through one man," Adam. It was not through one couple--one man and woman--but "through one man." The sin of the whole world had its "genesis" in the sin of the one man, Adam. Sin came into the world through one man because the world itself came through the one man.
Death came through sin. To define death, we need to look to the parallel of life that comes through Christ. As Adam brought sin and death into the world, Christ brings righteousness and life--life both spiritual and physical. Regeneration immediately brings spiritual life, while physical resurrection and immortality waits for the final day. Though resurrection is not immediate, it is just as much a part of the life that Christ brings to those who believe. Since the life that Christ brings is both physical and spiritual, then the parallel must also be true: both spiritual and physical death came through the sin of Adam.
Death was a punishment given to Adam for his sin, and to the race yet within his loins, but death was also a natural consequence of his sin. Since God had warned Adam that death would result from sin, then it can be reasonably inferred that Adam and Eve were immortal prior to sinning. The possession of immortality would make physical death a temporal punishment to Adam, because it was the taking away of the immortality that Adam already possessed. The moment of physical death was not in itself the penal sanction, but rather, the moment of death is the natural result of the true penal sanction, the changing of Adam's body from immortal to mortal. Adam was created with an incorruptible, immortal body, and because he sinned, God punished him by changing his body to a corruptible, mortal body that was destined to die and return to dust. God did not wait nine hundred years to punish Adam. He punished him for his sin immediately, on the day that he sinned in Eden, but the results of his punishment were manifested over the remainder of Adam's life as natural consequences and conditions, and culminated in the final natural result, physical death.
Just as in the case of Adam, the temporal punishment of God for the sin of Adam came upon all mankind while we were still in Adam, for it came upon us on the day of Adam's sin in Eden. We have never, in ourselves, possessed physical immortality, so being born with a mortal body cannot be a penal sanction, since it takes nothing away from us. The final result, the moment of physical death, will take away our physical life from us; however, that pysical life was a mortal one from beginning to end, and in many ways, physical death is the slow process that begins at conception and follows its certain course unto the end. Could the laborers in the vineyard (Mat. 20:1-16) who were paid only one denarius claim that they were punished by not being paid more than one? Can we rightly claim that God has punished us by not giving us a longer life? Who said we have any right to a longer life?--or any life at all? Does the Potter not have the right to make the lifespan of these clay vessels as He sees fit, even in the complete absence of any sin or condemnation? Once, while in the loins of Adam, all mankind did possess physical immortality... and while we were still in the man Adam, in the very day that he sinned, that immortality was taken away from us. Just as in the case of Adam, all the results that followed the loss of that immortality came upon us in the form of natural conditions. The physical mortality that we are all conceived with is merely the natural condition into which we are born, and is not a penal sanction or condemnation in itself to us as individuals.
If these results of Adam's loss of physical immortality were in themselves a penal sanction, then such penalty would be immediately removed when the man was redeemed. Whether in Adam's case, when God sacrificed an animal to cover the nakedness of their sin, or in our case, when we come to faith in Christ, the unassailable principle remains true: God does not punish what He has forgiven. All forgiveness comes through the atoning sacrifice of Christ, of course, and the Old Testament animal sacrifices were only pictures of the Messiah who would come. If God had put away Adam's sin, then Christ died in Adam's place, just as He died in our place. Therefore, the conclusion cannot be escaped that neither Adam's physical death nor ours is a penal sanction or condemnation. Since physical death remains even when no condemnation or punishment remains, then physical death is nothing more than the natural result of our mortality, which itself is merely a natural condition we are born with. The taking away of Adam's immortality was a punisment to him, but we as individuals had no immortality to take away.
The spiritual death of Adam was both a punishment and a natural consequence. "In the day that you eat of it, you will surely die... " (Gen. 2:17). This specifically speaks of the spiritual death, since the physical death happened over nine hundred years later. This threatened death happened immediately when Adam sinned, and did not wait for the pronouncement of the curses. This is evident in Adam's blaming his wife for his sin. The principle of sinful self-centeredness was already there. Selfless love for God and his wife was already banished from his being. Spiritual death is spiritual separation from God. In the case of Adam, it was more than a punishment. It was a necessary, natural consequence to his sin. God is holy, and cannot remain in union with sin or corruption. "...What communion has light with darkness?" (2 Cor. 6:14). It is not as if God could have chosen a punishment different from spiritual death, and permitted the sinner, Adam, to remain spiritually alive. This would not have been possible. In Adam's case, the penal sanction and the natural consequence were one and the same. It is analogous to making it a capital offense to drink from a vial of deadly poison that sits in front of a judge in a certain courtroom. As a criminal rebelliously and illegally drinks the poison, the judge sentences him to death. The gavel slams down, and the criminal falls dead. The death involved was both a punishment and a natural consequence.
As was the case in the physical punishment of Adam's sin, so also is it true in the spiritual punishment of Adam's sin. The punishment occurred on the day that he sinned, but the results of that punishment were manifested from that time forward in the form of natural consequences and conditions. God punished Adam with spiritual death--spiritual separation from God--on the day that he sinned. But God did not, moment-by-moment for the remainder of Adam's life, continually punish him with spiritual death. Adam's spiritual life--his spiritual connection to God--was taken away as a punishment; however, once taken away, his ever-continuing state and condition of separation from God was the natural condition that resulted from his sin.
So it is with us, Adam's descendants. Our spiritual life--our connection with God--was taken away as a punishment while we were still in the loins of Adam. As each descendant of Adam is begotten, they come into the world already separated spiritually from God--already spiritually dead and self-centered, with a natural bent toward sin. But this condition is not a punishment in itself to us as individuals, but is only the natural condition into which we are born.
"...So death spread to all men because all sinned--" Notice that it does not say, "because all sin," but, "because all sinned." The thought here is not that death spreads because all men sin as individuals, but that all men sinned in Adam, while in the loins of Adam. The fact that it is the one sin of Adam that is in view, and not the sins of individuals, is confirmed in the following verses: "through one man's trespass," (v. 15); "the result of that one man's sin," (v. 16); "one trespass" (v. 16); "because of one man's trespass," (v. 17); "one trespass" (v. 18); "the one man's disobedience" (v. 19).
Millard J. Erickson, Christian Theology, (Grand Rapids: Baker, 1990), p. 637: ...The verb ἁμαρτάν[hamartanō] is a simple aorist. This tense most commonly refers to a single past action. Had Paul intended to refer to a continued process of sin, the present and imperfect tenses were available to him. But he chose the aorist, and it should be taken at face value. Indeed, if we regard the sin of all men and the sin of Adam as the same, the problems we have pointed to become considerably less complex. There is then no conflict between verse 12 and verses 15 and 17. Further, the potential problem presented by verse 14, where we read that "death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam," is resolved, for it is not imitation or repetition of Adam's sin, but participation in it, that counts.
The last clause in verse 12 tells us that we were involved in some way in Adam's sin; it was in some sense also our sin. But what is meant by this? On the one hand, it may be understood in terms of federal headship--Adam acted on behalf of all persons. There was a sort of contract between God and Adam as our representative, so that what Adam did binds us. Our involvement in Adam's sin might be better understood in terms of natural headship, however. We argued in chapter 22 for a special creation of man in the entirety of his nature. We further argued in chapter 24 for a very close connection (a "conditional unity") between the material and immaterial aspects of human nature. In chapter 25 we examined several biblical intimations that even the fetus is regarded by God as a person. These and other considerations support the position that the entirety of our human nature, both physical and spiritual, material and immaterial, has been received from our parents and more distant ancestors by way of descent from the first pair of humans. On that basis, we were actually present within Adam, so that we all sinned in his act... Notice also that death is said to "spread," rather than being a punishment given as a judgment upon each individual man. To speak of death as spreading is to speak of it in the terms of natural conditions, like a congenital disease. Penal sanctions do not spread--they are decreed. Natural conditions spread. Literally, this speaks of death "passing through" to all men. What began with Adam passed through all generations to all of his descendants.
Death spread to all men because all sinned [in Adam]. Genesis 5
3When Adam had lived 130 years, he fathered a son in his own likeness, after his image, and named him Seth.
Hebrews 7
9One might even say that Levi himself, who receives tithes, paid tithes through Abraham, 10for he was still in the loins of his ancestor when Melchizedek met him.
The spirit of the child comes from his physical father. Just as Levi could be said to have paid tithes while yet in the loins of his father, Abraham, so all mankind has sinned while still in the loins of Adam. Because all sinned in Adam, all spiritually died while still within the loins of Adam. Thus, we are all conceived in a state of spiritual death. God cannot specially create a morally corrupted, dead spirit for the purpose of conceiving a new son of Adam. "He is not the God of the dead, but of the living" (Mark 12:27). The spirit of all men has been propagated from the spirit of Adam, through the fathers of every generation, thereby transmitting the sin nature of Adam to all of us. This is why "sin came into the world through one man." Sin did not come into the world through Eve, but through Adam alone. Continued in the next post... |
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Kenneth Hamrick Part 2 Romans 513for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. Sin indeed was in the world before the [Mosaic] law was given, but sin is not counted where there is no law [of any kind]. The second clause here does not establish that there was no law prior to Moses. Rather, it affirms that there must have been a law of some kind. This is confirmed by Paul's description of Gentiles... Romans 2
14For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. 15They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them Gentiles who did not have the Mosaic law, but who had the work of the law written on their hearts, were the same in Paul's day as they had been prior to Moses. God destroyed the world with water in Noah's day due to the world's rebellion against God's law that was written on their hearts. It is true that God had not given any explicit command, either spoken or written, from the time of the fall until Moses. It is for this reason that it is said that "death reigned... even over those whose sinning was not like the transgression of Adam." Though the sins of the people between Adam and Moses differed from that of violating an explicit, verbal or written command, they were accountable for those sins nonetheless; just as men today who have never heard the gospel or known the Mosaic law are still accountable for their sins against that law that is written on the hearts of all men.
Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. Death reigned even over those who did not violate an express, written or verbal command of God, as Adam did. Sin was still imputed because of the law written on the hearts of all, but death reigned only because of the sin of Adam, who was a type of Christ. As the obedience of Christ alone is responsible for the life that is brought to His seed, the disobedience of Adam alone is responsible for bringing death to Adam's seed. Sin is not imputed when there is no law of any kind, but death still reigns because of Adam. ...Sin is not imputed when there is no law [of any kind]. A primary assertion of federalism is that sin IS imputed even when there is no law, in the case of the child at the moment of conception. The unborn child cannot yet understand or even contemplate any law whatsoever. At conception, the child has no brain with which to think. Though in such a case, it is undeniably obvious that no law is yet available or accessible, federalists would have us to believe that God imputes the sin of Adam to these embryos. Yet, v. 13 explicitly states that "sin is not imputed when there is no law," directly contradicting the immediate imputation of Adam's sin. This verse confirms that sin is not imputed to these embryos who have no law yet. However, v. 14 tells us that, nevertheless, death still reigns. Death in all its forms is the consequence of Adam's sin, but it does not fall to us as a condemnation, but as the natural condition into which we are born. Death reigns even in the case of the embryo, because it is not conditional upon condemnation or imputation. All that is necessary for death to reign is that one be a descendant of Adam.
Adam "was a type of the one who was to come," because both Adam and Christ are the heads of their spiritual seed. We are not only the physical descendants of Adam, but the spiritual descendants of Adam, as well. When Christ redeems us, He causes us to become the spiritual seed of Christ (Isaiah 53:10; Isaiah 9:6; John 1:12-13; John 3:3). We were united with Adam when he sinned, and death passed through to all of us. When we are united to Christ, we are thereby united to His death, and life passes through Him to us (Rom. 6:1-14). 15But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. There is not a perfect parallel between Adam and Christ. Here, Paul points out some differences. The defining act of the one head brought death to his seed, while the defining act of the other head brings the free gift of life to His seed. But the greater difference lies in the means of propagation. Death resulting from Adam's sin comes to us by natural means, while the free gift comes by means of the grace of God. The free gift is said to abound because it is more than abundantly effective in overcoming death with life and sin with righteousness.
16And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. Paul points out more differences. "...The judgment following one trespass brought condemnation..." What judgment? "In the day that you shall eat of it, you shall surely die." Adam did eat of it, and all spiritually died within him. How does that spiritual death bring condemnation to all? It does so by causing us to be born in a state of alienation from God, centered in ourselves, and bent toward sin. Because of this, we all inevitably and invariably choose to sin as soon as we reach an accountable understanding. Thus, we are then under condemnation for our sin. We are not condemned directly for Adam's sin, as the federalists assert, but rather, his sin leads to, or results in, our condemnation (and this is confirmed in v. 18, "...one trespass led to condemnation for all men..."). Whereas the sin of Adam results in condemnation, the free gift of Christ brings justification. Just as our condemnation is not caused directly by Adam's disobedience, but is conditioned on our personal sinning, so also our justification is not the immediate result of Christ's obedience, but is conditioned on our personal faith in Him (which is itself a gift of God). Though justification is a free gift, condemnation is always earned--of works, and never like grace or a gift.
For the judgment following one trespass brought condemnation [to the many], but the free gift following many trespasses brought justification [through the one]. Here is another difference. (This bears repeating). The seed of Adam are propagated in a different way from the seed of Christ. When the spirit of a human father is propagated to his child, there is a severance involved. While the child's spirit comes from his father, the nature of the propagation is such that the spirit of the child, once conceived, is a separate entity from the father. When the Spirit of Christ is propagated to His seed, there is no severance involved. Because of the nature of God, He is able to propagate His Spirit to all believers without that Spirit becoming a separate entity. In every instance of the Holy Spirit indwelling a believer, that Spiritual "seed" in the new believer is not a separate entity, but is the very Spirit of God. Every time that a new child of Adam is propagated, it is the severance of the union of the child and father. Every time that a new child of God is propagated, it is the bringing of the believer into union with Christ. In the case of Adam, we have the results of his sin being dispersed to the many; while in the case of Christ, we have the many being justified through union into the One. The main difference between our union in Adam and our union in Christ is the result of the difference between Adam and Christ: Adam was only a man, but Christ is God. From the moment of Seth's conception, mankind's union in Adam was severed. But our union in Christ begins at our new conception, and will never be severed. 17If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. Death reigns through the one man, Adam, because of his sin alone. The power that is in Christ to "reign in life" is "much more" effective than the power of death. Those who receive the abundance of the grace and the free gift are spiritually joined to the One who reigns. He is in us, and we are in Him, and therefore, we "reign in life" in Him. 18Therefore, as one trespass[a] led to condemnation for all men, so one act of righteousness[b] leads to justification and life for all men. 19For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. ...One trespass led to condemnation for all men... by the one man's disobedience the many were made sinners. Notice that Paul does not say, "...as one trespass condemned all men," but rather, "...as one trespass led to condemnation for all men..." Adam's trespass led to condemnation for all men. Not all men are justified because of Christ's act of righteousness, but only those who by faith receive the free gift; so also, all men are not immediately condemned apart from any act on their part. Verse 19 explains how one man's trespass can lead to condemnation: "by the one man's disobedience, the many were made sinners..." One man's sin caused the whole race to be bent toward sin, so that sinning is what we do by nature. Sinners are condemned for their own sin (Ezekiel 8:20; Deut. 24:16; Rom. 2:6; Ps. 62:12; Mat. 16:27; Prov. 24:12; Rev. 20:12-13).
We all became sinners at the moment that Adam sinned, because we all were spiritually united within him, so to speak. (This bears repeating). We did sin while in Adam, and we suffer the natural consequences of that--deservedly so--, but we are not personally condemned because we did not personally commit the crime. Justice is always personal, and necessarily tied to personal identities. While we were in Adam, we were indentified in Adam. When we were no longer "in the loins" of Adam, then we were no longer identified in Adam. There is one man who has that personal identity of Adam, and he must answer for his own crime or else be atoned for by Christ.
...One act of righteousness leads to justification and life for all men... by the one man's obedience the many will be made righteous. Those who have been brought into Christ are currently and forever identified in the person of Christ, so that whatever blessings or judgment apply to Him apply to us. He brings His human past to the union, as well as His present, so that we are credited with all of His accomplishments as if they were our own. His righteous life, His righteous sacrificial death, His resurrection, become ours. In Him we are righteous. In Him, we were crucified and raised from the dead.
The union with Adam was severed with the conception of Seth. Our union with Christ will never be severed. While we were still in Adam, we were identified with Adam. In Adam we sinned, and in Adam we spiritually died and became physically mortal. Mankind is no longer in Adam, and no longer identified with Adam or condemnable for his sin. Being no longer in union with Adam, all men outside of Christ will be judged for their own deeds. Those who are in Christ are identified with Christ and made righteous in Him. All who were born the spiritual seed of Adam were made sinners by his disobedience. All who are reborn the spiritual seed of Christ are made righteous by His obedience. 20Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. Now the law came in to increase the trespass... This echoes 7:7, "What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, 'You shall not covet.'"
...But where sin increased, grace abounded all the more... No matter how great the debt of sin, the power of grace through the gospel is greater still. Not only are all our sins paid for and blotted out, but we are also given all the righteousness of Christ.
As sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. Sin reigns in death because its power and control consist in the spiritual death that all men are born into, having occurred in Adam. All men are bent toward sin because they are spiritually separated and alienated from God. United to God, men are God-centered. Separated from God, men are centered in themselves. This separation from God, the only Source of spiritual life, is spiritual death. All of the miseries and evils of the world, including physical death, resulted from sin's rise to power in Eden. Though physical death is only a natural condition for us, it is a natural condition that resulted from Adam's sin, and so is a manifestation of the power and reign of sin. And, of course, the greatest and worst manifestion of sin's ruling power is the eternal death that so many will punished with.
However, grace is stronger than sin! Grace reigns through the righteousness of justification by faith in Christ, which brings eternal life, both spiritual and physical. Every result of sin is overcome by grace in those who are made righteous by His obedience. |
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Just a suggestion what do you think?
Perhaps if we stopped trying to win over others in fruitless arguments we
might serve Him better in reflection of His very characte and naturer?
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O.I.G., If the goal of these studies and arguments was to win over the opposition, then I would have to agree with you that such effort would mostly be fruitless. However, the goal of these studies and arguments is primarily to teach and defend the truths of the Word of God. These truths do reveal God's very character and nature. Were it not for the deep, systematic study of God's Word, we would have a more shallow understanding of God's very character and nature. Worse still, those who have been led astray on a particular doctrine by false teaching end up with a warped view of God's very character and nature. For example, it is not God's nature or character to throw babies into the everlasting fires of hell. Yet, many teachers who are otherwise strong in knowledge of the Word staunchly teach that God does throw babies into hell. If a believer is being influenced by that sort of nonsense, then they cannot sit back and reflect on God's very character and nature because they do not have an adequate understanding of either. So the efforts expended here are not directed toward the benefit of the opposing side, who want to teach their error; but rather, they are directed toward the benefit of those who want to learn the truths of God's Word. Many more people read these debates than comment in them. For whatever reason, many people who seek a better understanding have not had access to solid, biblical teaching on a particular topic, and so they come to sites such as this one. Let me share with you a letter I received from one such person: Ken, Thank you for these verses. I have been searching for 8 years to Scripturally prove Age of Accountability. I have a disabled daughter, who will never on this earth, understand right and wrong, let alone Jesus' salvation. I have copied the verses into my prayer journal as a reminder to me of God's promises to her. Thank-you again for letting the Holy Spirit work through you to answer my prayers.
Yours in Christ,
Elizabeth God has called some to teach, but not all. If God has called you to remain silent on such controversial issues, and to only reflect on Him, then by all means, please do so. But He has called me to teach and to preach His truth... and I cannot remain silent. May the Lord bless you! Ken  |
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MrWonder, Was this too lengthy and drawn out? I'm curious because it is the only thread I've posted that you have not commented in. Thanks, Ken |
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RE Post 1 it can be reasonably inferred that Adam and Eve were immortal prior to sinning (Ken) I would say their immortality was conditional--as long as they did not disobey, they would not die. I also wonder if Adam actually was created with an immortal incorruptible body. I rather think his body was not that way. I find it significant that the Tree of the Knowledge of Good and Evil was in the Garden right along with the Tree of Life. After their sin, God removed them from the Garden so that they could not eat of the Tree of Life and live forever in their fallen state. My thought is that had Adam NOT eaten of the wrong tree, that eventually he must eat of the Tree of Life. I don't believe he was created in an immortal incorruptible body. I don't think we as a race had physical immortality but potential immortality. If these results of Adam's loss of physical immortality were in themselves a penal sanction, then such penalty would be immediately removed when the man was redeemed. (Ken). Right. So it is not necessary to your thesis for Adam to in fact possess physical immortality. Potential immortality and conditional immortality fit the bill also. I like Ericksons' comments, too and your point about death "spreading" rather than being a penal sanction was good. I like your use of Mark 12.27. It is very germaine, in my opinion. |
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Post 2 is even better than post 1. It was so good in my view I wasn't going to quote from it, because I think all should read it, but I had to quote this because it so very well said: For the judgment following one trespass brought condemnation [to the many], but the free gift following many trespasses brought justification [through the one]. Here is another difference. (This bears repeating). The seed of Adam are propagated in a different way from the seed of Christ. When the spirit of a human father is propagated to his child, there is a severance involved. While the child's spirit comes from his father, the nature of the propagation is such that the spirit of the child, once conceived, is a separate entity from the father. When the Spirit of Christ is propagated to His seed, there is no severance involved. Because of the nature of God, He is able to propagate His Spirit to all believers without that Spirit becoming a separate entity. In every instance of the Holy Spirit indwelling a believer, that Spiritual "seed" in the new believer is not a separate entity, but is the very Spirit of God. Every time that a new child of Adam is propagated, it is the severance of the union of the child and father. Every time that a new child of God is propagated, it is the bringing of the believer into union with Christ. In the case of Adam, we have the results of his sin being dispersed to the many; while in the case of Christ, we have the many being justified through union into the One. The main difference between our union in Adam and our union in Christ is the result of the difference between Adam and Christ: Adam was only a man, but Christ is God. From the moment of Seth's conception, mankind's union in Adam was severed. But our union in Christ begins at our new conception, and will never be severed. |
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