Christ’s Triumph Over Adam’s Sin (Part 3) – Romans 5:18–21

PRAY & INTRO: We have already begun to see from Rom 5:12-17 that Adam’s transgression brought sin and death to all mankind (such that we begin life with a sin nature, which also leads to the death Adam brought into the world: a spiritual death of separation from God, leading to physical death and eternal death). By contrast, Christ’s righteousness brings righteousness and restoration to God for all who believe in him from among all mankind, granting to them a spiritual life leading to a physical resurrection unto eternal life with God.

In 5:18-21 Paul now summarizes and restates the theological comparison and contrast between Adam and Christ as representative heads, and the results for those who belong to each. Then he deals with an anticipated question about the role of the law, from which he brings the point back to God’s superabounding grace that now reigns like a king to bring righteousness leading to eternal life for all to whom Jesus Christ is their Lord.

Romans 5:18–21 ESV

¹⁸ Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. ¹⁹ For 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. ²⁰ Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, ²¹ so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

Verses 18&19 are summarizing verses that return to the comparison begun at v. 12, but which Paul interrupted and then clarified at v. 14: that Adam serves as a type of Christ in being a representative of humanity. What follows in vv. 15-17 are significant contrasts between the two and dramatically different results for those represented by each. Paul now brings these parts back together in culminating summation.

Summary: The typological comparison contrasts the one act of each man with drastically different results for all who are represented by that man. (verses 18&19)

The comparison is Adam and Christ Jesus, each a man whose acts have universal significance, consequences for all humanity (because we either remain in Adam or are transferred to Christ), but differentiated in various ways, including the necessary element of faith response to God’s purpose in Christ.

Let me show you something about these summary verses. It really helps to list the comparative elements of these two verses side by side.

“One trespass” — “One act of righteousness” (18)

“Condemnation” — “Justification and life” (18)

“All men [in Adam]” — “All men [in Christ]” (18)

“One man’s disobedience” — “One man’s obedience” (19)

“many were appointed sinners” — “many will be appointed righteous” (19)

[Whatever the screen may show differently than your paper handout, I’ll be calling the last two parallels the 4th and 5th lines in our comparison, such as it is on the handout.]

1. First, Paul is contrasting Adam’s one trespass of directly disobeying God’s command in the garden, with Christ’s one act of righteousness, in which he gave himself up as a perfectly righteous atoning sacrifice for sinners. - 2 Corinthians 5:21 “God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.” (Berean Standard Bible)
2. Now verse 19 restates and elaborates this summary, so skip down to the parallel in verse 19 that matches up with one trespass and one act of righteousness. (This would be the 4th line in our list.) One man’s disobedience, in which Adam determined ‘not God’s will but mine be done,’ is contrasted with one man’s obedience, in which Christ said (in spite of the great human pull to contrary because of the spiritual and physical agony he faced), “not my will but yours be done” (Luke 22:42).

So this one act of righteousness and one man’s obedience points to Jesus’ sacrificial death as his ultimate act of obedience to the Father’s will. This emphasis corresponds to what Paul says in the Christ hymn of Philippians 2:8 “And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” Yes, it is absolutely also true that Christ’s entire life was characterized by total and perfect obedience to the Father, which is what made it possible for him to be a blameless sacrifice. But then the emphasis here seems to be on the culmination of that perfect life in the climaxing obedience to willingly go the cross, securing our forgiveness and rescue from wrath. 

3. Let’s return to the contrasting results (line 2) of the one trespass and one act of righteousness: condemnation on the one hand, and justification and life on the other. This condemnation is both a declaration of guilt and the sentence of death (a death that is immediate spiritually and ultimately results in physical death and eternal death). We can see this parallel clearly because the contrast (for those who are in Christ) includes justification (a declaration of righteous) and life—spiritual life, eternal life (v. 21), culminating in life forever with God. The result of being in Adam, sinners who are therefore sinning, is condemnation—a declaration of guilt and a sentence of death, which is contrasted with the a declaration of righteous (because of Christ and in Christ) and spiritual life (which is gifted to believers because of Christ’s sacrifice and resurrection life).

And to whom do these results apply? That’s the third line in our side by side comparison: “all men.”

4. But what are we to do with “all men” and “all men”? As we have said, context is king. My answer is that context clearly dictates that the first are all men in Adam, which is the entire human race coming under the affects of Adam’s trespass, contrasted with all men in Christ, which is those of faith who now belong to him, for whom Christ has become our representative head before God.

Because context is important, some have rightly pointed out that Paul may be emphasizing all people in the sense of both Jews and Gentiles, and this is possible since he frequently makes reference to this in Romans. While thinking of “all men” this way does seem to help us account for the fact that the gospel is universal in its invitation but not universal in its automatic application apart from faith, it doesn’t solve the problem that Jews and Gentiles represent every single person, because everyone is either Jew or Gentile. I would argue that is the exact point Paul made in chapter 3:9ff—that all people are subject to sin and therefore subject to wrath. [culminating in Romans 3:23 “for all have sinned and fall short of the glory of God” by which Paul undoubtedly means all people understood individually, from among Jews and Gentiles alike.]

So the best answer in chapter 5 continues to be that Paul means all people who belong to Adam versus all people who belong to Christ, which is the very point of the pattern, or type. Look quickly with me at another text in which Paul is doing something exactly like this in 1 Cor. 15.

1 Corinthians 15:20–23 ESV

²⁰ But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. ²¹ For as by a man came death, by a man has come also the resurrection of the dead. ²² For as in Adam all die, so also in Christ shall all be made alive. ²³ But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.

Who are the all to be made alive from v. 22? “Those who belong to Christ,” v. 23.

Just so in Rom 5. The contextual explanation is that we are all in Adam by virtue of human conception, but we can be in Christ if by faith we receive him as God’s gracious gift, in which God has given us a spiritual conception.

Although some of us really like this stuff, I know not all of us are interested in these intramural theological debates. Here’s the bottom line, though, and I’ll quote Robert Mounce here: “Just as condemnation spread to all, so also is the divine acquittal offered to all. Paul did not intend to imply that the result of Christ’s atoning work automatically provided justification for all regardless of their willingness to accept it. Universal salvation is not taught in this text. Context indicates that Paul was comparing the fate of those who are in Adam (the position of all by virtue of their birth into the human race) and the blessings of those who are in Christ (the position of all who have responded in faith).” (Robert Mounce, NAC Romans)

Christ assures that our fate does not have to remain in Adam; rather, we can be in Christ. And if we are in Christ, then our hope is secure in Christ’s triumph over Adam’s sin.

5. So too that’s exactly the point of the final parallel result in v. 19, only this time in more personal categories: Many were made (or accounted) sinners… the many will be made (or accounted) righteous. This verb for “appoint” means to assign to a position or bring about an action or state. - The emphasis here seems to be that this outcome is a state or position, rather than on being ‘morally righteous’ in behavior, although that is something Paul will say should also follow in kind—our sanctification—and in which we must invest ourselves by the Spirit. The emphasis here, though, is on being judicially declared sinners and judicially declared righteous.

Also notice these verb tenses. Many were appointed sinners; many will be appointed righteous. Although Paul may be emphasizing the declaration of righteous at the future day of final judgment, I think he is using future in the second part to deliberately contrast what we are already in Adam with what a person will be when justified through faith. But either way, this is the forensic righteousness of Christ gifted to our behalf, applied to the believer, which results in being declared righteous at the judgment.

This is the great source of our hope, for although we will always have a long ways to go in sanctification, our justification has already been secured, and we are therefore assured of our position in grace and reconciliation with God. We are assured of salvation precisely because it is not based on our performance but on Christ’s.

To confirm our assurance still further, Paul tells us in Ephesians that the Holy Spirit is given to us not only as guide and comforter, but also as the seal of our salvation. Ephesians 1:13–14 “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”

 As we are seeing, we are either in Adam (column A), or in Christ (column B).

- The critical difference is in how the two effects are applied, whether we are in Adam or in Christ. The differentiating factor is repentant faith (rather than remaining in Adam by ignoring God or by self-righteous works).

As a result of Adam’s fall, we are sinners from the beginning who go on sinning and have already been condemned—sentenced to spiritual death, physical death, and eternal death.

To remain in Adam, you can either keep ignoring the clear evidence of a God who is worthy of worship, or you might also believe that this holy God exists but think that you can merit being right with him by your own “good” works. This is even true of trusting in one’s own ability to keep the law that God gave Israel. Either way, you are a sinner who remains condemned.

To be transferred to to the kingdom of God, you must have Christ as your representative. That means you must see your desperate need and respond in faith to what God has done in Jesus, neither ignoring your sin condition and its consequences, nor thinking that you can merit God saving you. It is by grace alone through faith alone in Christ alone.

According to Romans 3:22, this is “the righteousness of God through faith in Jesus Christ for all who believe.” And Romans 5:1 began to speak of the result of that faith which leads to assured hope: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.”  And Paul is repeating in this context that all this is due to God’s superabounding grace, and not by works of our own righteousness.

I hate to be so obvious, but the reformers from within the Roman Catholic church in the early 16th century got this right, restoring gospel truth which had been obscured by external religiosity. Paul, himself now reformed from being a self-righteous Pharisee, was proclaiming in the gospel that ignorance is no excuse and that self-righteous law-keeping is futile as a means of salvation. Salvation is by grace alone through faith alone in Christ alone.

Naturally, Paul also knows, from his own background and ongoing experience, that this emphasis on grace and faith instead of works leads to a significant questions for fellow Jews. What of the Law?

What of the Law? The law is no help [for justifying sinners] but instead proves the depth of our need, which should make us grasp God’s superabounding grace [in redemption]. (verse 20)

Wait, Paul, are you saying that the Mosaic Law which God gave to Israel is of no value at all? Certainly not. But the law is of no help for justifying sinners because it actually increases trespasses. It exposes the sins for what they are, which draws attention to the depth of our need. And once we grasp the depth of our need, we begin to understand just how superabounding God’s grace really is when he offers and provides for his promised redemption.

Here Paul has anticipated again an objection concerning the law. As we said before in Romans, this is undoubtedly because Paul has actually received pushback of this type from fellow Jews, as is certainly also the case at the start of ch. 6. - Questions about the law had been and would be super important in the life of the early church, especially with the church makeup of both Jew and Gentile. Nowhere did issues between these two groups within the same churches seem to be any greater than they were for the saints in Rome, to whom Paul writes this lengthy letter of gospel clarity with application for the two groups being one church who must learn to live together in harmony.

At this particular spot in Romans, the point of contention would seem to be: If what you’re saying is true, Paul, if righteousness is by grace through faith and accomplished by Christ, then what was and is the role of the law? To understand the objection, it helps the modern reader to know that in the observance of their religion, Jews had begun to believe that their own righteousness produced by keeping the law is what would lead to life, but Jesus and NT Apostles taught the opposite. They would need greater righteousness than they could achieve by the law. Jesus said Matthew 5:20 “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” So too, Paul turns what they thought was the purpose of the law on its head. Romans 3:20 “For by works of the law no human being will be justified in his [God’s] sight, since through the law comes knowledge of sin.”

So here in 5:20 where Paul says that the law came in to increase the trespass, he means that our sinning is more pronounced under law, because transgression is then a blatant form of sin, a clear rebellion. But Paul certainly isn’t arguing that God gave the law for “gotcha” moments. Rather, God gave the law to reveal sin so that the people would repent of it and seek his forgiveness, which is granted by his grace and mercy, in contrast to the judgment that is deserved.

The law and the Levitical system set a sharp contrast between God’s holiness and justice with our sin, proving our desperate need for God to graciously provide forgiveness and restoration. “The law was never intended to provide salvation but to convince people of their need for it.” (Robert Mounce, NAC Romans) The law brings knowledge of sin, so that we will repent and seek forgiveness and restoration from God. It is therefore only faith in God and his promise to forgive and restore which saves from judgment.

People have been, and will always be, saved by faith in God forgiving and restoring, and not in their ability to live up to God’s holiness. What Paul argues here in Romans is that this righteousness that God has accounted, and still accounts to anyone who believes, is accomplished through the work of God the Son, the Lord Jesus Christ.

And that’s how Paul counters the argument, by reemphasizing grace: but where sin increased, grace superabounded (or super-increased). In Greek this verb describing grace is just one word, meaning grace superabounding in great excess to the extreme.

(Dr. Martyn Lloyd-Jones) “We must understand the first half of Romans 5:20 to understand the second half. We must see the depth of our sin to see the abundance of God's grace.” - You do not know the superabounding nature of grace until you realize the true situation you are in. 

I picture us in the middle of the ocean, with nothing else in sight, thinking that we can tread water indefinitely or make our way to some distant shore on our own. When we begin to actually see the reality of our situation, we know we need help… and in the case of our sin it is help that we absolutely to not deserve. But that’s why God’s grace is superabounding. Here God has sent his Son as the rescue vessel.

The depth of your sin and your condition, and the greatness of God’s gracious rescue, should cause you to repent of sin and self-effort and call out in faith to God to mercifully save you through Jesus.

And now in Rom 5:21 how is grace proven as superabounding? Paul returns to the contrast, climaxing the comparison between Adam and Christ: Just as the reign of sin finds it terminus in death, so also grace reigns through righteousness into eternal life through Jesus Christ our Lord.

Just as sin reigned in [sentencing us to] death, so also, through Jesus Christ our Lord, grace now reigns through [the gift of] righteousness into eternal life. (verse 21)

Where Paul had previously called the consequence of Adam’s trespass the reign of death for us all, here he calls it the reign of sin in order to contrast the shocking reversal of both present state and future fate, both verdict and sentence.

Instead of a guilty verdict (which is due to the fact that we are all sinning because we are all sinners by nature) leading to a death sentence (a condition of spiritual death—separation from God—leading to physical death and eternal death—forever punished away from God’s presence in paradise)… instead of sin ruling us like a king and bringing about our death, through Jesus Christ our Lord “the reign of grace brings a righteousness that issues in life eternal.” (Robert Mounce, NAC Romans)

Eternal life is a perfected existence in the presence of God forever. - Because spiritual life has already begun through faith in Christ, believers can speak of having it in our present possession because we will one day be perfected and live eternally in the presence of God.

So what do we see as Paul pulls this all back together? The reigning of sin and death, caused by one man’s disobedience, is overthrown by the Messiah’s act of righteous obedience, leading to grace reigning in giving righteousness and spiritual life leading to eternal life… for all who receive by faith this unmerited gift.

Conclusion: As final application, I want to encourage you to sit with this theology (truth about God) that changes everything for us.

Christ’s triumph over Adam’s sin (our sin), received by faith, is theological truth that can change everything for us, now and forever.

Meditate on learning to grasp this as the living center of salvation theology. By grace through faith, in which God gives us Christ’s righteous achievement on our behalf, is how God saves people.

Think carefully also on whether you are believing that you don’t need Christ, in which case you remain in Adam—in the position of being condemned for your sin and are headed to eternal judgment. There is a danger to be hanging around Christians but not really be one. So reflect carefully if you haven’t repented of a lifestyle of sin, or haven’t repented of a self-righteous self-effort based approach to trying to be a good person. You must repent of those things in put your faith in Jesus as God’s righteous provision for your desperate need.

Finally, believers, drink deeply of God’s superabounding grace. Meditate often on the worship God deserves for what he has done through Christ Jesus, and let the power of grace now reigning in your life lead your desires, your thoughts, your words, and your actions.

PRAY

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