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The theme introduced by "as" in Rom. 5: 12 is continued in verses 19 and 21:--
"For as by one man's disobedience" (Rom. 5: 19).
"That as sin hath reigned unto death" (Rom. 5: 21).
We now return to Rom. 5: 12 and ask why this section is introduced by the word
translated "because of this", "like as". The answer is "reconciliation"--the last word of
Rom. 5: 1-11. Enemies reconciled by the death of Christ, and saved by His life--
"because of this reconciliation, as Adam . . . . . so Christ." Because one man's one sin
could involve all, in him, in death, so one Man's one act of righteousness could involve
all, in Him, in life. That is the simple issue. It is further developed to prove that the work
of Christ goes further, and deals with "many offences" as well. Moreover, there is no act
of faith in being involved in either Adam's one act, or Christ's one act, but there is, in
addition, "the receiving" of the gift and consequent "reigning in life". All this we have
yet to see.
Before we go further, however, it will be necessary to have Rom. 5: 12-21 before us,
as without some guide we shall find the argument very involved. Moreover, it is vital to
our peace and victory to see the teaching of this passage with some degree of clearness,
and we shall not consider the space ill-used if we give the entire passage instead of the
mere outline. It would further complicate this already complicated passage to depart
from the A.V. here, or to insert any notes whatever: all this we reserve and subordinate
to the one necessity--a survey and large view of Rom. 5: 12-21 as a whole.
* * Rom. 5: 12-21 (Structure - see next page). * *
It will be seen that verses 15-17 form a large parenthesis, the theme of verses 12-14
being resumed and restated in verses 18-21. Conybeare and Howson in a note to
Rom. 5: 12 say:--
"Much difficulty has been caused to interpreters here by the hosper (which introduces
the first member of the parallel) having no answering houtos (nor anything equivalent to
it) to introduce the second."
The difficulty vanishes when we perceive by the structure that the argument is restated
in verses 18-21, where the needed "even so", that is absent in verses 12-14, is found in its
proper place. We shall make fewer exegetical errors and practice a truer humility, if, as
our guiding principle, we take the words of Psa. 119: 128: "I esteem all Thy precepts
concerning all things to be right; and I hate every false way."