Class Notes: 4/11/2024

The book of Romans part 215 Rom 5:15;

In our verse-by-verse study of Romans we are at the first phrase in Rom 5:15; that in the Greek word order is "but not as the trespass like also the free gift." We noted that this verse is contrasting Adam with Jesus.

We also noted that the typology of Adam and Jesus can only be taken so far. It cannot be taken into their persons because they were very different personally.

Adam was unique because he was created perfect and he fell. Jesus Christ was unique because He is the God-Man who was born impeccable and He remained impeccable because He did not sin.

So there has to be some basis for setting up type and antitype. The answer is that each one is a federal head for a class of the human race.

Adam is the federal head of the human race through physical birth, while Jesus Christ is the federal head of the human race through spiritual birth. This is why we must be born again to have an eternal relationship with God.

So at this point the analogy ends and a contrast begins. The first Adam brought condemnation onto the entire human race, while the last Adam brings redemption and reconciliation to the human race.

God's justice condemns man because of the first Adam, but God's justice is free to justify and provide blessing to man because of the last Adam. This blessing begins at salvation through God's imputing His righteousness to every believer for justification.

Therefore, while the human race is born in Adam the human race is born again in Christ. The noun "paraptoma" (transgression) refers to the judgment from God's justice on Adam that engulfs the entire human race.

The word "paraptoma" (transgression) that belongs to the first Adam is set up in contrast with the word "chrisma" (free grace gift) that belongs to the last Adam, Jesus.

That blessing from God's justice starts with the imputation of God's righteousness that results in justification that positionally establishes potential for blessing in time and great reward in eternity.

Remember that the point of reference for the human race is the righteousness and justice of God's integrity. Righteousness demands righteousness and justice demands justice.

When God works on our behalf it is because these things have been fulfilled because God's justice executes what God's righteousness demands.

Therefore our point of contact is always God's justice because God is never going to give us anything that compromises His perfect righteousness, but because of Jesus Christ we are going to be given wonderful things that are compatible with and glorify His essence.

Everything depends upon our potential, and our potential depends upon our position in Christ and the mind of Christ that circulates in our soul's stream of consciousness.

God's justice gives us God's righteousness at the moment of salvation when we believe in Jesus Christ. This opens a pipeline for blessings from God.

The pipeline through which all of these blessings come to us is the pipeline that connects God's justice to God's righteousness that has been imputed to the believer in Jesus Christ at salvation.

God's justice can only bless God's righteousness. All direct blessings from God originate with God's justice and terminate with God's imputed righteousness in the believer.

This is the potential principle for all blessing from God. All blessing from God to the born again believer must be related to the potential principle of possessing God's righteousness. But He will never give us anything unless we have the doctrinal capacity to receive it so capacity from doctrine becomes the big issue for believers. Believing the appropriate doctrine is always the issue.

Since God provided the greater in justification at salvation it follows a fortiori that He will provide the lesser in the form of temporal blessing from God's justice after salvation.

Furthermore, the provision of temporal blessing to believers glorifies God because God is glorified when any born again believer possesses God's direct blessings while they are living in the devil's evil world that hates believers because God's direct blessing of believers in the devil's evil world God condemns the devil by revealing that he is a liar and he father of lies

The second phrase in verse 15 starts with "if for through the trespass of the one the many died" the conditional particle "ei" (if) introduces the protasis of a first class condition that forms a supposition that is assumed to be true.

The protasis forms the basis for an a fortiori that refers to capacity for blessing. With this conjunctive particle "ei" (if) is the postpositive conjunction "gar" (for or because) that, explains how God worked it out through the various imputations.

Then the instrumental singular of "paraptoma" (trespass or transgression that is a specific technical reference to Adam's original sin. The instrumental case with the definite article is used as a demonstrative pronoun to expresses the means.

In the Attic Greek that Paul is using here the definite article is almost always used as a demonstrative pronoun. The demonstrative pronoun calls attention with special emphasis to a specific designated object that in this case refers to Adam's original sin that was the reason or cause of the fall of mankind.

"For if by that transgression" (Adam's original sin) plus the possessive genitive singular from the definite article "ho" (that) functioning as a demonstrative pronoun per the Attic Greek.

With it is the genitive of the adjective numeral "eis" (one) explaining that one person at a certain point in human history determined the course of the entire human race.

It is translated "of the one" referring to Adam. Plus the nominative masculine plural from the adjective "polys" (many) with the definite article "ho" (the many) referring to the entire human race the only exception being Jesus Christ because of His the virgin birth.

Next is the aorist active indicative of the verb "apothnesko" (died). The aorist tense is a constantive aorist that gathers into one entirety the implication of Adam's sin on everyone born into the human race.

The active voice describes the entire human race producing the action of the verb at the moment of physical birth. The indicative mood is declarative for a dogmatic statement of the doctrine of the universality of spiritual death in the human race.

"much more the grace of the God" the dative singular adjective "polus" (much) and the comparative adverb "mallon" (more). This is an idiom of greater degree and "much more" that is used to introduce the logic of a fortiori.

If the greater function of God's justice has occurred the lesser will not be withheld. God provides more in grace than man had in innocence before the fall. God provides more with His imputation of His own righteousness than He did in the garden where God's righteousness had not been imputed.

This means that God's remedy for the problem of the fall of mankind is much much greater than any amount of evil and sin that fallen people in spiritual death can do as a result of the fall. God's integrity love overwhelms mankind's evil. "and the gift by grace" the word translated "gift" is "dorea."

The word "charisma" always indicates the ability related to the gift; "dorea" (gift) has an entirely different connotation. This is the nominative subject "dorea" (gift) that refers to Jesus' incarnation, hypostatic union, and impeccability, followed by God's justice in judging the personal sins of the entire human race when they were imputed to Jesus Christ on the cross.

That means that it also includes atonement, redemption, reconciliation, and propitiation, because these are the much much greater things God has given while the lesser becomes imputation and justification.

The gift is the uniqueness of the person of Jesus Christ who is the "much more of the grace of God and the gift by the grace, by the one man, Jesus Christ." The words translated "the gift by the grace" are "en" (in) plus the instrumental case of "charis" (favor or grace).

The use of these two different words to describe grace gift means that we not only have grace as a principle but we also have grace as a means of provision.

So we have the principle of grace and the action of grace combined to explain it. Next we have the ablative of source from "eis" (one), and the noun "anthropos" (man) "by the one man," and then "Iesous Christos" (Jesus Christ).

This tells us that if God did the most for us when we were spiritually dead in Adam and He did He can do much more for us now that we are justified by having God's imputed righteousness.

That is because when the most was done for us we were related to the fallen Adam. But now we are related to the savior Adam, Jesus Christ.

" to the many abounded" "eis" (to) plus the accusative plural from the definite article "tous" (the), plus the accusative plural of "polus"(many). The only qualification is instant adjustment to God's justice by believing in Jesus Christ.

It is translated "to the many." referring to the many who believe. The verb means to increase or superabundant. It is the aorist active indicative of the verb "perisseuo" (exceed or abound that is used as a transitive verb.

It means to make super rich, to provide in superabundance, to increase beyond imagination. We can translate it, "has provided superabundance for the many" or "has provided super-richness for the many." The many are those who believe in Jesus Christ.

The aorist tense is a culminative aorist that views the work of Jesus Christ on the cross in its entirety but regards it from the viewpoint of what His work accomplished.

The existing results are the potential that comes at salvation, the imputation of God's righteousness that results in justification; it also includes capacity from the provision of Bible doctrine; and the reality is maturity adjustment to God's justice resulting in superabundance of blessing from God.

The active voice: Jesus Christ produces the action of the verb of providing superabundance for the many who believe in Him The indicative mood is declarative viewing the action of the verb from the viewpoint of existing results.

Expanded Translation Rom 5:15; But not as that transgression (Adam's original sin), so also is that gracious gift (the work of Christ). For if by the transgression of the one [Adam] the many died (spiritual death), much more the grace of the God, and the gift by grace, by the one man, Jesus Christ, who has provided superabundance for the many (who believe).

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