Romans 5:18 - Concluding the Broken Parallel (Conciliation Series, Part VIII)

 Part IV: God’s Conciliation, Confirmed

Consequently, then, as it was through one offense for all mankind for condemnation, thus also it is through one just award for all mankind for life’s justifying.

And, of course, now that the broken parallel has been fully elaborated and connected with Christ in the previous three verses, we may now establish the completed contrast between Adam and Christ! We covered the type, the periods of grace which inhabited the effects of their two actions (one disobeying, the Other obeying.) We covered the antitype, the contrast of the effects themselves (one bringing death, the Other bringing justification, peace, and ruling in life.) Now, Paul puts it all together and doesn’t merely apply it to “the many” in one place of grace, at one point in time, on either end of the spectrum, but now the scope is expanded to complete the full picture of humanity’s journey.

People try to limit these verses. Let’s be clear about something, before we begin: when we are limiting verses, with our philosophy, we are teaching something incorrectly. We are not to restrain these words! These words do not need modified, limited, or safeguarded. They are a full encapsulation of love. Recall, a wretched, self-righteous murderer wrote them. God is justifying the worst of us, on His terms, and His times, by His own method (ref. 1 Cor. 15:20-23.)

Now, there’s a process to this. It’s not all “happening at once.” How do we know this? Because of the previous three verses. Are all currently dead? When you are born, are you already dead?? We should certainly be able to understand, literally, that death is a process! So also, we should be able to understand that life’s justifying is also a process! The complete scope of death is encompassed in the first half of the verse. So also, the complete scope of life is encompassed in the second half. It is a perfect parallel, that is only removed when we begin to take away from it with our apparent objections.

Would you like an example of what I mean? I would argue that the doctrine of eternal torment is a good example. See, with “eternal” torment, you suddenly have a horrific situation in which all are in the process of dying, but not all are in the process of being justified. People will slide into the KJV, or another inaccurate translation, and point to something like Luke 16:19-31, for instance. They’ll forget that that passage is a parable, as in, ‘not literal,’ or that Jesus was there for Israel, and thus the parable is focused on Israel (Matt. 15:26,) and use that to limit this verse. Or maybe, they’ll turn the word “eon” in Revelation into “everlasting” in order to prove an eternal torment, and use that to limit this verse.

And yet, the craziest thing that these people would never do, comes down to something far, far simpler: believe what God has directly written. He has purified His words, chosen them carefully (Psalm 12:6.) Who are we to detract? Who are we to take away? To scorn something beautiful? That God can look at the worst of us and go, “Yes, I love you anyway.” Holy shit! Such waves of relief wash over us. A true spiritual peace can, per the previous 17 verses, having been carefully laid out to us, be realized and established (Rom. 5:1.) With this understanding that God is operating exactly how He would like to operate, we can apprehend a positive outcome in the wake of the strife we deal with on a daily basis.

“Consequently then.” As a consequence of the argument Paul began in verse 12, this verse now stands prominent as his next comparison. This is the fourth of seven separate points made in the last half of Romans 5 to clarify and exemplify the points that began in 5:1. 12-14 covered the comparison, and 15-17 covered two contrasts. Now here in 18 we have yet another comparison, giving us an exact parallel in the consequences of the first soilish man’s disobedience with the first celestial man out of heaven’s obedience. Their actions are still being contrasted in the verses, as the actions are what has been contrasted so far. Here the process is no longer discussed, because it already was discussed in the previous verses. No, it doesn’t happen all at once (because the verse doesn’t say that,) but it does happen. As Adam impacted all, so does Christ. Lest we presume Christ’s work to be ineffective, we should understand the totality of what is being said here.

This comparison is the consequence, and as such combines the facts we’ve come to learn about sin reigning through Adam:

1)    Through Adam sin entered into the world, and through sin death

2)    Adam’s offense caused the many to die

3)    Adam’s judgment allotted man for condemnation

4)    Death reigns in all thanks to Adam

As a consequence of all of these separate facts, one conscious conclusion is made: “through one offense for all mankind for condemnation.” We have “the offense” from verse 17, the “all” from verse 15, the condemnation from verse 16. The statement is comprehensive in the “all.” The offense was a complete transgression, which beget the curse of the law. So also is the condemnation – which all are subject to, thanks to Adam’s offense.  The condemnation of death is displayed through the sin – Rom. 1:32, 3:10.

And yet, everything critically ties together, per “thus also.” The words “as it was” and “thus also” display this perfect parallel to a tee. “As it was” shows Adam’s transgression, while “thus also” indicates that Adam’s impact on all reflects Christ’s impact on all. There is a total congruence in the numbers impacted, unlike verses 16-17.

Let’s run through it slowly, so you don’t modify the verse yourself, and can be at peace with such a powerful example of God’s grace. See, Christ is the Firstborn of every creature. Of every creation. How do we know this? Well, not only does Scripture explicitly say this (Col. 1:15-17,) but Scripture also clarifies that He is God’s Image (2 Cor. 4:4) and that, before His physical birth, He is in the form of God (Phil. 2:5-6.) As such, being “Firstborn” comes with certain responsibilities. See, Adam’s transgression caused sin to enter the world, which separated Adam from the Creator. However, this did not separate God from the Firstborn, but merely highlights the responsibility that the Firstborn held (1 Pet. 1:20, Rev. 13:8.) The Firstborn’s job is to watch over the younger siblings. Unlike Cain (Gen. 4:9,) Christ fully recognized that He is His brother’s keeper, and deemed it not pillaging to be equal with God (Phil. 2:5-6.) In this understanding, the Firstborn takes the responsibility of the creation’s fault. He did not just endure the condemnation of death for us, but became a sin offering (2 Cor. 5:21,) that, when He died, so also did our sin. When the Firstborn is resurrected, He is made alive apart from sin (so also, we are constituted just apart from law, Rom. 3:21.)

The parallel, here, then, is perfect, because it is a comprehensive breakdown of the entire picture. Why do we suffer? This verse. Why do we love? This verse. Why do we die? This verse. What do we do? This verse. It all boils down to Christ, because, unlike Adam, Christ outweighs man in performance in every logical, emotional, and rational way.

Now, what does the second half of this verse do? Let’s look at the facts from verses 12-17, concerning Christ’s actions:

1)    Through Christ grace entered into the world, and through grace, righteousness

2)    Christ’s obedience causes the grace of God and gratuity in His righteousness to superabound

3)    Christ’s grace allots man for a just award

4)    Those obtaining said grace and gratuity in grace shall reign thanks to Christ

Like Adam’s facts, this verse combines them into one all-encompassing truth that does not focus on the process anymore, but the complete result of the actions (“-ma.”) As a consequence of all of these separate facts, one conscious conclusion is made: “through one just award for all mankind for life’s justifying.” The “just award” completely contrasts the “offense.” The offense is the effect of Adam’s disobedience; “thus also,” the just award is the effect of Christ’s obedience. No contingency on man’s action was given in the first half; so also, we have no human contingency with the second half. We have the contrast between the action of Firstborn of all, with the action of the firstborn of man. One beget death, while the Other a just award, or, effects justness (Rom. 3:21-26, 5:1-5.)

Both sides of the verse use the term all. If one side unequivocally and certainly provides the condemnation for all, so also the other side unequivocally and certainly provides the just award for all. Does this mean that all are going to “reign in life” with Christ? No; the verse does not say this. It does not say when “all mankind” receives this just award, the way Paul elaborates on in 1 Cor. 15:20-24, but that the just award, the grace and gratuity in grace, will eventually be instilled in all. To limit this side of the verse would be as logically ridiculous as to say, “all are not dying in Adam.”

And, finally, we have life’s justifying completely contrasting condemnation. Condemnation, then, is the opposite of life’s justifying. It becomes apparent, then, that God’s penalty is justified, because without it, we could not comprehend that all will eventually come to a realization of this truth (1 Tim. 2:4,) that God is at peace with the world through the death of His Son, as to Him, sin is void (Rom. 6:6.) It becomes a merciful infliction, in this sense, that we are weak now. Many of us have learned, through simple life experience, that pain and hurt brings you to a better place in the long run. Without the pain, we would not be able to grow. Even an unbeliever can tell you this. “Everything happens for a reason,” they say. “You’ll make it through this and come to a better place as a result.” Of course, they believe that you must do something in order for this place to be achieved, when in reality God is taking care of everyone’s walk (Prov. 16:9, Ecc. 1:13, Is. 45:7, Rom. 1:22-32, 1 Cor. 15:20-28,) and does not require anything of you in order for this realization to be made known (Acts 17:24-25.)

Who could be just and a Justifier of one who is of the faith of Jesus if He Himself could not inflict the penalty on the righteous? How could He fairly judge anyone if He could not handle the severity of the judgment He inflicts? In the “human” community, it is called “hypocrisy” when a governmental person or power cannot adhere to the same rules that they give to another. How could God be just if His Image could not ahere to the law, and suffer its penalty? Both must be (and were) displayed in Jesus Christ, and you can read about it in every word Jesus imparts to the Israelites.

So, through all of this, it becomes evident that God is telling this story in real time that we may realize that we are not at all meant to build up riches in the flesh, because the flesh is weak and corruptible. Death is established, and then taken away when the second is fully established in the mind and eye of the beholder. His kill is not spiteful, or inflicting, but with the intent to make alive with a better understanding.

Is this not how life works? In the words of Alanis Morissette, “You live, you learn. You love, you learn. You cry, you learn. You lose, you learn. You bleed, you learn. You scream, you learn. You grieve, you learn. You choke, you learn. You laugh, you learn. You choose, you learn. You pray, you learn. You ask, you learn. You live, you learn.” To live is to learn. No one can ever get through life without making a mistake or two, lest they be constituted as righteous as Jesus apart from Him.

There is no way to detract from this without losing the logic of the sentence, and the point Paul has been making for the past six verses. When you make erroneous claims such as, “This is only for those leaning toward justification,” you change the verse from what was written above into:

Consequently, then, as it was through one offense for all mankind for condemnation, thus also it is through one just award for all mankind for those seeking life’s justifying.

Instantly, the point is lost, the parallel broken, because you are now not focusing on Christ and His accomplishment, but your own ability to believe a righteous figure. Moreover, you make it about your faith, when God has already rendered your faith to be effectual (Rom. 1:17, 3:22, 26,) not causational, of your salvation. All of a sudden, the penalty inflicted becomes something that Christ should not accomplish, but something you must negate, or else <insert obligatory extra punishment here, such as eternal torment or permanent death.> Because you felt the need to add to God’s evangel, your opinion turns to mush (1 Cor. 4:6.)

The death of every individual glorifies Christ, in that it makes the power of His justifying life known. God does not, has not, and will not back down from the infliction of His penalty (Gen. 3, Rom. 5:12.) This is true of those who retain the truth in injustice as well (Rom. 1:18, and the entirety of The Unveiling.) The punishment occurs, undoubtedly. Why, then, would the just award not occur, if God promises it just as strongly as He promises His anger?

I will once again quote George Rogers, who is… just so damn solid when it comes to discussing these verses:

“Just as condemnation is to death, so justifying is to life. This is the true antithesis. Sin brings death to the sinner. It does so by the sentence of God. As the link between the offense and the death is God’s condemnation, so also the link between the dikaioma (JUST-effect) and the life is God’s gracious justifying of the individual. “Life because of righteousness” is the opposite of “death because of sin” (Rom. 8:10.) Everyone whom God condemns must die and all whom God justifies must live. Christ’s mission was to give life to the dead. In Him alone of all men was life: He alone was uncondmened and untouched by death. Life is more than resurrection, for there is a resurrection which is not to life but to judgment.”

Finally, I want to conclude by reinforcing that, again, these verses are talking about the effects of the first man’s action with the second Man’s action. Only those who are receiving righteousness presently will receive life eonian (Rom. 5:21, 6:22-23; more on this topic later.) Christ can effect such a glorious action because He was in the form of God (Phil. 2:5-6,) He is before all, and all has its cohesion in Him (Col. 1:16-17.) There has been a consistent contrast and comparison between Adam’s work and Christ’s. This reflects and compares man’s work to God’s work. God is looking at the big picture, one which our brains struggle to even comprehend because we are so focused on limiting His works in favor our own. In choosing to save such flawed creatures through His Word and Image, we are able to, by His grace through Christ’s faith, apprehend that all are being processed for life’s justifying. May we learn to worship this true God of Scripture, and not the conditional one of our popular philosophy and religion! Live in man’s failures? Nay! Glory be to Him for the eons of the eons! Amen!

- GerudoKing