the nature and effect of this law of sin and death, and what is the nature and effect of this

law of the spirit of life. The one we shall see is derived from Adam, the first man, the

other comes alone from Christ as the last Adam, and the second Man. Both of these titles

of Christ belong to Him in resurrection triumph, and lead up to the words: "The sting of

death is sin; and the strength of sin is the law, but thanks be to God, which giveth us the

victory through our Lord Jesus Christ" (I Cor. 15: 56, 57).

Here,  in this quotation of I Cor. 15: is written the first summary of

Rom. 5: 12 - 8: 39. Rom. 5: 12-21 shows that by one man sin entered into the world

and death by sin--"The sting of death is sin." Rom. 6:-8: proclaims that sin shall not

have dominion over those who are not under the law, but under grace, and that the law

hath dominion over a man as long as he liveth, which dominion can be broken only by

death and resurrection--"The strength of sin is the law." Rom. 7: ends in the cry for

deliverance, which is answered, in Rom. 8:, by the law of the spirit of life in Christ

Jesus, the spirit of sonship, whereby we cry Abba, Father, the present intercession of

Christ--"saved by His life"--ending with the triumphant words, "more than conquerors",

echoing I Cor. 15: 57: "Thanks be to God, which giveth us the victory through our Lord

Jesus Christ."

We enter, therefore, upon the study of Rom. 5: in no unchastened spirit of curiosity.

Too often the deep things revealed in Rom. 5: have been abused by immature reasonings

concerning election and predestination, all of which partake somewhat of the spirit of

rebellion rather than humility.  Here we are going to be told simple facts, not the

underlying principles hidden in the heart of God. And yet, in His condescension,

Rom. 5: 12 does open with a revelation of the grace that included all in Adam that they

may be included in Christ. This gracious purpose is found in the words of Rom. 5: 12:

"Wherefore as" (Dis touto hosper). Dia touto means "because of this", "on this account",

and is translated "wherefore" in Eph. 1: 15 and 6: 13, where the connection with that

which goes before is obvious.

The Ephesian saints were sealed until the redemption of the purchased possession, and

had the earnest of their inheritance in the spirit of promise. Because of this Paul could

pray that they might know what is the hope and the glory of this inheritance, and the

power of present anticipation. So in Eph. 6: 13, the wrestling--not being with flesh

and blood, but with spiritual wickedness--the necessity for the whole armour of God is

introduced by the words, "because of this". In Romans itself dia touto is found in 1: 26,

13: 6, and 15: 9 translated "for this cause", and in 4: 16, "therefore", where the

reader will find that the full sense is given by rendering the words each time "because of

this".  Hosper, "as", is translated "like as" in Rom. 6: 4,  and when read with

Rom. 5: 12 brings into vivid contrast the two chief actors in the scene, Adam and

Christ:--