The Dynamics of the
Everlasting Gospel By E.H. “Jack” Sequeira
Chapter 4 – The Two Adams
The truth of the two Adams is one of the most neglected and
misunderstood doctrines of Scripture. Yet it is one of the most
important teachings of the Word pertaining to mankind’s salvation.
This is because the eternal destiny of all humanity is wrapped up in
these two men, Adam and Christ (the second Adam).
Scripture clearly teaches that “in Adam all die” and “in Christ
shall all be made alive” (1 Corinthians 15:22). According to the Bible, God
created all men in one man (i.e., Adam — Gen. 1:27, 28; Gen. 2:7; Acts
17:26). Satan ruined all men in one man (i.e., Adam — Romans 5:12, 18; 1
Corinthians 15:21, 22); and God redeemed all men in one Man (i.e., Christ —
1 Corinthians 1:30; Ephesians 1:3; 2:5-6).
It is this writer’s conviction that we can never fully understand or
appreciate all the implications and privileges of our salvation in Christ
unless we come to grips and realize our situation “in Adam.” Two
passages in the New Testament explain in some detail this vital
doctrine of the two Adams, Romans 5:12-21, which many Bible scholars
consider the high point of Romans; and 1 Corinthians 15:19-23, 45-49.
In order to understand this truth it is important we look carefully at
these two passages.
Romans 5:11-21
In Romans 5:11, the apostle Paul states a glorious truth of the
gospel — that we Christians can rejoice because we have already received
the atonement. This means the reconciliation Christ has obtained for
all men by His death on the cross (Romans 5:10) has already become
effective in the life of all believers. He then goes to expound how we
receive this atonement in verses 12-21. He does it in a unique way, by
using Adam as a type or pattern of Christ (note the last part of verse
14). The reason he does this is because, as already mentioned, we are
redeemed “in Christ” in the same way we are lost “in Adam.” The
history of these two men, Adam and Christ, has affected the eternal
destiny of all humanity. Consequently, to use Adam as a pattern of
Christ, Paul first explains our situation “in Adam.” He does this in
verses 12-14.
In verse 12, Paul states three facts concerning our sin problem:
The first is that sin entered the world (i.e., the history of the human
race) through one man (Adam). Second, this sin condemned Adam to
death; this is because God made it clear to our first parents, “in the day
that thou eatest thereof thou shall surely die” (Gen. 2:16, 17). Third,
Paul goes on to state that this death spread to all humanity, or became
universal. The reason for this is “for that all have sinned.” In view of
the fact this last phrase of verse 12 is an incomplete statement, it has
brought endless controversies in the history of the Christian church.
What did Paul mean by that phrase? Did he mean that all men die
because “all have sinned” like Adam, or was he implying that
all men die since “all have sinned” in Adam?
Strong arguments have been presented defending both positions
by reputed Bible scholars and both views are held today by sincere
Christians. Since Paul's purpose in discussing Adam is to use him as a
type or a figure or a pattern of Christ (verse 14, last part), our conclusion
as to what he meant by that phrase “for that all have sinned” has very
important ramifications. While grammatically both arguments may be
correct, nevertheless when we carefully examine the context and logic of
this chapter (verses 12-21) and consider the implications of the two views, it
becomes clear that to be consistent with the context as well as the logic
of this passage, along with the clear teaching of Paul with regards to
justification by faith, we would have to take the position that Paul's idea
here is that the death that came to Adam because of his sin spread to all
men because “all have sinned” in Adam.
Since God created all humanity out of Adam (Acts 17:26), then it goes
without saying that all humanit was in Adam when he sinned, and
therefore the whole human race was implicated or participated in that act
of disobedience (it must be noted that all of Adam’s children were born
after he had sinned). Hence, the condemnation of death that came to Adam
was passed on to all mankind. At least five reasons may be given why this
is the correct meaning of that phrase “for that all have sinned.”
It is not historically true that all die because they have sinned
like Adam. A good example are babies; they die, even though they
have no personal sins. The only explanation for their death is that all
sinned in Adam.
The verb “sinned” in this phrase of verse 12 is in the aorist
tense. In Greek this tense normally refers to a once-and-for-all act that
has taken place in the past. Hence, grammatically “all have sinned” is
most probably referring to a past historical event and not the personal
sins of people which are many and continuous. Note the second half of
Romans 3:23, which is referring (in the present continuous tense) to our
many personal sins, in addition to the first half of verse 23 which states
that “all have sinned” (again in the aorist tense) implying, “in
Adam.”
According to Romans 5:13, 14 (in which Paul explains what he
meant by “all have sinned” in vs.12), those who lived from Adam to
Moses died, even though they had “not sinned “after the similitude [or
likeness] of Adam’s transgression.” Hence, the immediate context
clearly contradicts the argument that all die because “all have sinned”
like Adam.
Four times in Romans 5:15-18 the apostle Paul clearly and
explicitly states that Adam’s offense or sin (and not our personal sins)
brought to the whole human race judgment, condemnation, and death.
Thus the context of this passage clearly supports the idea that all die
because “all have sinned” in Adam. In addition, verse 19 goes
on to state that Adam's one sin constituted or made us sinners.
Since Paul is using Adam as a type or pattern of Christ in this
passage, if we insist that all men die because “all have sinned”
like Adam, to make this analogy fit Christ we would have to
teach that likewise all men live or stand justified because they have
obeyed like Christ. This would turn justification by faith into
legalism or salvation by works; the very opposite of Paul’s clear teaching
in Romans. But the truth is that since “all have sinned” in Adam
and therefore stand condemned to death in him, likewise Paul’s idea is that
all have obeyed “in Christ” and therefore stand justified to
life in Him (vs.18).
Once we have established this fact, the reasoning of verses 13 and
14 of Romans 5 makes sense. For here Paul is simply proving the fact
he stated in verse 12 that all die because “all have sinned” in
Adam. He does this by looking at a segment of the human race, those who
lived from Adam to Moses. These people, to be sure, were sinning; but
since God had not yet explicitly spelled out His law or given it to
mankind as a legal code until Moses, He could not justly condemn these
people to death for their personal sins. This is what Paul means in
verse 13, “but sin is not imputed ([i.e., counted or reckoned] when
there is no law.”
It must be pointed out here that according to the New Testament
those who died in the flood did so because they rejected salvation and
not because they were sinners (1 Peter 3:18-20). Nevertheless, Paul points
out in verse 14, these people were dying even though their sins were not
identical to Adam’s one transgression. The difference is that while the
human race from Adam to Moses were “missing the mark” (meaning, to
sin), Adam's act of disobedience was a “wilful violation of a law”
(meaning transgression) and which justly deserved death (Gen. 2:17).
In view of this, the only valid reason these people were dying was
because all humanity stands condemned to death in Adam.
Some who realize they cannot deny the above facts, yet still believe
and teach that all die because “all have sinned” like Adam, try to solve
the problem by insisting that in Adam we receive only the first or
sleep-death, while our personal sins are responsible for the second
death. Such reasoning may sound convincing but will not stand the test
of Scripture. The word death in Romans 5:12 appears twice, the first
time applying to Adam and the second to his posterity or mankind. The
same death that came to Adam, says Paul, passed on to all humanity.
Surely Adam knew nothing about the first death before the fall
and therefore, the death sentence pronounced on Adam when he sinned
was the second death—goodbye to life forever. And it is this death that
has passed on to all men “in Adam.” In other words, in Adam the whole
human race belongs legally on death-row. Besides, the first or
sleep-death, which is experienced by both believers and unbelievers,
became necessary because of the plan of redemption. Had there been no
“lamb slain from the foundation of the world,” Adam would have
forfeited his life the day he sinned and mankind would have died
eternally (the second death) in him (Gen. 2:17). It is only in Christ that
we can pass from death to life (John 5:24; 1 Corinthians 15:55-57; 2 Tim. 1:10;
Rev. 20:6).
In dealing with this truth, may I warn the reader that we must not
go beyond Scripture and teach that in Adam all humanity also inherits
his guilt. That is the heresy of original sin introduced by Augustine and
adopted by the Roman Catholic Church. Guilt, when used in a legal
sense, always includes volition or responsibility and God does not hold
us responsible for something in which we had no choice. It is only when
we personally, consciously, persistently, deliberately, and ultimately
reject the gift of eternal life in Christ that the guilt and responsibility of
sin and the second death become ours (John 3:18, 36; Mk. 16:15, 16; Hebrews 2:1-4; 10:14, 26-29).
Having established our situation in Adam in verses 12-14, Paul
proceeds in verses 15-18 to show how Adam is a type or pattern of
Christ. Just as what Adam did affected all humanity, likewise what
Christ (the second Adam) did also affected all mankind, except in the
opposite sense. For, unlike Adam, Christ obeyed, the very opposite of
Adam’s disobedience. According to Romans 5:15-18, when Adam sinned
he brought the judgment of condemnation and death to “all men.” In the
same way when Christ obeyed, He not only redeemed humanity from
the results of Adam’s sin but “much more," He cancelled all our personal
sins plus bringing in the verdict of “justification to life” to all men (vss.
16, 18; note “many offences” in vs. 16, implying Adam's plus our
personal sins). This is the unconditional good news of salvation that the
gospel proclaims.
Proceeding to verse 19, Paul adds another dimension to the
problem of Adam’s sin, that it “made” or constituted all mankind into
sinners. This means that in addition to condemnation and the death
sentence, we are also born slaves to sin because of the fall, and therefore
are incapable of producing genuine righteousness in and of ourselves
(Romans 3:9-12; 7:14-25). But in the second half of vs.19, Paul reminds us
that because of Christ’s obedience we shall be “made righteous” (note
the future tense; this of course applies to all those who receive Him (vs.
17). And to demonstrate that Adam’s sin has made us slaves to sin, God
gave His law (vs. 20; Romans 7:7-13). The law, in other words, entered
or was given by God not to solve the sin problem but to
expose it, for it showed how Adam’s one sin has produced a whole
human race of sinners (note the word “offense” in verse 20 is in the
singular, and therefore refers to Adam’s one sin). However, the good
news is that where sin has multiplied through Adam’s fall, God’s grace
in Christ has been multiplied all the more.
This brings us to the next important point concerning this passage
under consideration. You will notice that Paul mentions two things with
reference to Christ in Romans 5:15-20 which he does not apply to our
situation in Adam. First, what God accomplished for all men in Christ is
referred to as a “gift” or “free gift.” This means that while all men have
been legally justified in Christ’s doing and dying, it is a gift and like any
gift only those who by faith receive it will enjoy the benefits of Christ’s
obedience. Paul makes this clear in verse 17 by using the word “receive”
with reference to the gift of the righteousness of Christ.
Secondly, Paul repeatedly uses the expression “much more” when
pointing to the blessings we receive through Christ’s obedience. What he
means by this is that in Christ “much more” has been accomplished
than simply undoing the damage we inherit in Adam. For example, by
His death Christ not only liberated humanity from the condemnation of
death that resulted by Adam’s one sin but much more, He redeemed us
from our own “many (personal) offenses unto justification” (vs. 16).
Again in Christ, not only do we receive eternal life, the opposite of
eternal death, but much more we shall “reign (or rule) in life by one,
Jesus Christ” (vs.17; 8:17; Rev. 20:6; 22:5). This is super-abundant
grace.
Hence, “where sin abounded, grace did much more abound” (v. 20).
Consequently, Paul concludes in verse 21: As sin ruled our lives from
birth and would do so until death, his plea is let grace now take over
and reign in the believers life, producing righteousness, until eternity is
ushered in.
According to Romans 5:12-19, whether I am reckoned a sinner
and condemned to death, or whether I am declared righteous (justified)
and qualify for eternal life, has to do with the history of Adam or Christ.
On the basis of Adam’s disobedience I am reckoned a sinner, or on the
basis of Christ’s obedience I am declared a righteous person.
If we belong to the humanity produced by Adam, we are
constituted as sinners and are condemned to eternal death. If, however,
we belong to the humanity initiated by Christ, we are declared righteous
and qualify for eternal life and heaven. In other words, our eternal
destiny rests upon which humanity we choose to belong to.
All men by creation are “in Adam.” This is the hopeless
situation which we inherit and which from birth we find ourselves in.
Hence we are “by nature the children of wrath” (Ephesians 2:3). But the Good
News is that in Christ God has given mankind a new identity and
history. This is His supreme gift to humanity; and therefore, he who
believes in Christ and is baptized into Him (Galatians 3:27) shall be saved
(Mk.16:16). In other words, our subjective position in Christ is by faith.
What God has done for the whole human race in Christ (deliverance
from sin and death, replaced by righteousness and eternal life) is given
as a “free gift,” something we do not naturally deserve. Hence this gift
is referred to as grace or unmerited favor. This gift, to be experienced,
has to be received and is made effective by faith alone.
Adam and Christ belong to opposite camps which cannot be
reconciled. Adam is equated with sin and death, Christ with
righteousness and life. Consequently it is impossible for anyone
subjectively to belong to Adam and Christ at the same time. To accept
Christ by faith means and involves our totally renouncing our position
in Adam (2 Corinthians 5:17; 6:14-16). Baptism is a public declaration that we
have died to sin (our position in Adam) and have resurrected with
Christ into newness of life (our position in Christ, Romans 6:1-4, 8; 2 Tim.
2:11). This, incidentally, is of vital importance with reference to our
sanctification (2 Corinthians 4:10, 11; Philippians 3:9-11).
In view of the above, the human race may be divided into two
groups or camps: the Adamic race made up of many nations and tribes
(Acts 17:26), and the believers who are all one in Christ (Romans 12:5; 1
Corinthians 10:17; Galatians 3:27-28; Ephesians 4:11-13). Because of the gospel, man is
given the choice to belong to either one of these two groups. We may
retain our position in Adam by unbelief and reap the fruits of his sin; or
by faith we may become united to Christ and receive the benefits of His
righteousness.
The Bible describes these two groups in various ways:
Sheep and goats (Matthew 25:32).
Righteous and wicked (Prov. 28:1; Romans 2:5-11).
Right-hand or left-hand (Matthew 25:33).
House on rock or house on sand (Matthew 7:24-27).
Children of light or children of darkness (1 Thessalonians 5:5).
Kingdom of heaven or kingdom of this world (John 15:19).
1 Corinthians 15:19-23, 45-49
When we turn to 1 Corinthians 15:19-23, 45-49, we will discover
that Paul repeats the same idea he presented in Romans 5:12-21. Sin
entered the human race through one man in the same way that
resurrection to life came to all men through one man. Briefly, this is
what these verses in Corinthians say:
Verses 19, 20. Correcting those who denied the
resurrection (see
vs.12), Paul points out here that the great hope of the Christian is the
resurrection. Christ Himself, who rose from the dead, is the first-fruits
of those who are still resting in their graves “in Christ.” Paul then goes
on to explain that this hope is not built on the basis of our goodness but
on our position in Christ.
Verse 21. For since death came to the whole human
race through
one man (note, man is singular and refers to Adam, vs. 22). So also
through one Man (i.e., Christ ) came the resurrection from the dead.
Verse 22. Death came upon all men because of our
position in
Adam. Likewise, the resurrection and the hope of eternal life come to
all men who are in Christ (note the expressions, in Adam and in Christ,
both of which imply solidarity or corporate oneness).
Verse 23. Christ the prototype of all those that
are in Him has
already risen from the dead, being the first-fruits. But they that are
Christ’s (i.e., the believers) will experience this at the second Advent.
Verse 45. The first Adam being a created being (i.e.,
having a life
that has a begining and therefore can have an end), became the source
of our created life. The last Adam introduced the life-giving Spirit (i.e.,
eternal life).
Verse 46. The created life (or natural life) came first.
The life-giving Spirit came afterwards.
Verse 47. The first man (Adam) was made from the dust
of the earth, and such was the character he produced (carnal). The second
man (Christ) was from heaven, the Son of God; the character He
manifested was of God (spiritual, Romans 1:4).
Verse 48. As the children of the earthly (Adam) reflect
the nature and character of the earthly (i.e., sin); so also those who belong
to the heavenly (Christ) will reflect the heavenly character and nature (i.e.,
righteousness).
Verse 49. And just as we all, by nature, are a
reproduction of the earthly (Adamic) image; so likewise we shall (future
tense, the context being the resurrected nature) reflect fully the image
of Christ’s resurrected nature at the second advent (verses 50-54; Romans 8:23-25; Philippians 3:20-21).
According to 1 Corinthians 15:21-23, 45-49, there have only been
two heads of the human race, Adam and Christ. There will never be
another; hence Christ is referred to as the “last Adam” (vs. 45). On
these two heads rests the destiny of the entire human race. Adam is the
prototype of the unredeemed humanity, while Christ is the prototype of
the redeemed humanity. What is true of Adam is true of his people, and
what is true of Christ is true of His people. Adam’s situation after the
fall is the situation of all the unredeemed, while that which was realized
by Christ for all men will be the situation of all the redeemed “as in
Adam all die, even so in Christ shall all be made alive” (vs. 22).
Christ’s resurrection is the second advent. Not our righteousness
(self-righteousness) but Christ’s righteousness qualifies us for heaven,
now and in the judgment.
In verse 45 Adam is called the first Adam, while Christ is referred
to as the “last Adam.” Then again in verse 47 Adam is referred to as the
“first man” while Christ is called the “second man.” These terms in
reference to Christ have important implications. As the last Adam,
Christ was the sum total of all that is of the first Adam. As the second
man He is the head of a new or redeemed human race. Having gathered
all that was of the first Adam, Christ as the last Adam superseded the
whole Adamic race by His death on the cross (2 Corinthians 5:14; 1 Peter 2:24).
On the cross He died or tasted the second death as substitute or
representative of the whole human race (Hebrews 2:9). In this way He
abolished death (2 Tim. 1:10). In superseding the whole Adamic race at
the cross and thus meeting the just demands of the law on our behalf,
Christ qualified in the resurrection to be the second man, the head of a
new redeemed humanity (2 Corinthians 5:17), who are found altogether in Him.
It is this fact alone that the blessed hope is founded upon and we long
for His appearing so that we will be fully like Him (Philippians 3:20-21).
Conclusion
According to the clear teaching of the two Adams, our hope rests entirely on Christ
our righteousness, for “by the deeds of the law there shall no person be justified before
God” (Romans 3:20; Galatians 2:16). But they who are justified by faith in Christ
shall live (Romans 1:17; Hebrews 2:4; Philippians 3:9).
At creation God made Adam out of the dust of the earth and
breathed into him the breath of lives so that Adam became a corporate
living person (Gen. 2:7). This corporate life which Adam received from
God was a perfect sinless life which was Spirit-controlled so that it was
dominated by selfless love (agape), for he was created in the
image of God, and God is agape (Gen. 1:26; John 4:24; 1 John 4:8,
16). Having created
Adam and his companion Eve out of him, God commanded Adam to
multiply his life and fill this earth with men and women who were all to
reflect the character of God (Gen. 1:28). This was originally the divine
purpose for this world.
Unfortunately, before Adam and Eve began the multiplication
process, they fell into sin and this affected the corporate life of Adam in
three ways:
His sinless life became guilty of sin (Gen. 2:17; 3:6, 7).
His guilty life came under the condemnation of the law, the
penalty of which is death (Ezk.18:4,20).
His perfect sinless life became a sinful life so that instead of
being controlled by the Spirit of agape it came under the bondage or
slavery of sin (self-love) and the devil (Isa. 53:6; John 8:34; Philippians 2:21; 2
Peter 2:19).
Since the human race is the multiplication of Adam’s life
(Acts 17:24-26; blood symbolizes life, Gen. 9:4; Lev. 17:11; Deut. 12:23),
therefore all the above three facts concerning Adam’s life passed on to
the human race. Hence, this life we receive at birth is:
A life that has sinned (Romans 5:12).
It is a life that is in bondage or slavery to sin and the devil (John 8:34;
Romans 7:14; 1 John 3:8).
It is a life that is forfeited by the law. This means that the law
demands this life and when the law’s just demands are met we are left
with nothing but eternal death (John 3:36; 1 Corinthians 15:22; Rev. 20:14,15).
This is our situation “in Adam,” and we can do nothing ourselves to
change or alter these facts. “In Adam” we have all sinned and are in
bondage to sin and must all die. In other words, we are, without the
gospel, hopelessly lost and doomed forever.
It was to deliver us from this situation and to restore God’s
original purpose for man that Christ was made flesh. He came as the
second head of the Adamic race and introduced the reign of grace
through His perfect life, death and resurrection. Hence, “Blessed be the
God and Father of our Lord Jesus Christ, which according to his
abundant mercy hath begotten us again unto a lively hope by the
resurrection of Jesus Christ from the dead” (1 Peter 1:3). So then, while
the fallen human race is the multiplication of Adam’s sinful life, we may
say that the church (described in the New Testament as the body of
Christ, Romans 12:5; 1 Corinthians 12:13, 14) is the multiplication of Christ’s
righteous life (Romans 8:29; Hebrews 2:11; 1 John 3:1,2). This is the foundation
upon which the church is to be built.
Therefore, thanks be to God for His unspeakable gift (2 Corinthians 9:15)
which has changed our hopeless situation in Adam and given mankind a
new identity and hope in Christ. Through the gospel we receive the
very life of Christ (this is realized at conversion or the new birth
experience, John 3:3-6). This life which is received by faith in Christ
is:
A life that has perfectly obeyed the law, and kept it in every
detail in our corporate humanity which Christ assumed (Matthew 5:17;
Romans 10:4).
A life that has condemned and conquered the power of sin in
the flesh (John 8:46; Romans 8:2-3).
A life that was submitted by Christ to the full wages of sin on
the cross (Romans 5:8,10; Philippians 2:8).
A life that has overcome death and the grave (1 Corinthians 15:55-58;
Hebrews 2:14-15).
All these facts become reality to us when we by faith receive this
life. This life in the first place justifies us, since it perfectly obeyed the
law and met its just demands on behalf of our sins; secondly, this life is
able to deliver us fully from the slavery to sin, and produce in us the
very righteousness of God, since it has already accomplished this in
Christ’s humanity (1 Tim. 3:16). Finally, this life will raise us from the
dead and guarantee us eternity for it is eternal life (John 3:36; 6:27; 1 John 2: 25).
These are the privileges that all have who are in Christ. And if we
learn to live by His life instead of our natural life, then we are truly
abiding in Him (John 15:4-8) and walking in the light (1 John 1:6-7) or in
the Spirit (Romans 8:4; Galatians 5:16); and the fruits of such a life will be well
pleasing to God. When we come to the study of the subjective
gospel, we will discover that it is the life of Christ abiding in us and
dominating us which is the means of our sanctification, “Christ in you
the hope of glory” (Colossians 1:27). In Christ we possess a life that is greater
than the power of sin and the devil (1 John 4:4). And when this new life
takes over, sin will be mortified in our bodies and instead, Christ will be
revealed (Romans 8:9-14). Thus the earth will be lightened with the glory
of God through His people (Rev. 18:1). This will be God’s final display
before Christ comes (Rev. 10:7; see also COL 69).
Having made an in-depth exposition of these two passages on the
two Adams, let us, for clarity’s sake, summarize the conclusions.
The Two Adams Summarized
Adam’s sin brought all mankind under the death
sentence—both the first and second death. The first death being a
necessity because of the gospel program and the second death being the
actual wages of sin.
Christ’s obedience did two things for all mankind: (i) it saved
all humanity from the second death, the wages of sin, and (ii) it brought
the verdict of justification to life on all men. Note: Since believers die
the first death, the gospel obviously only redeems us from the second
death (Rev. 20:6). On the cross Christ tasted and abolished only the
second death, the curse of the law (Hebrews 2:9; 2 Tim. 1:10; Galatians 3:13).
The whole force of the parallel in Romans 5:12-21 between
Adam and Christ depends on the idea of the solidarity of mankind in
Adam and in Christ. In the great majority of the 510 times the word
“Adam” is used in the Old Testament, it possesses a collective significance.
In the same sense, Christ is referred to as the last or second Adam in the
New Testament.
Salvation from the second death and the verdict of justification
to life is God’s supreme gift in Christ to all humanity (John 3:16). This
constitutes the Good News of the gospel. But like any gift it has to be
received in order to be enjoyed (Romans 5:17). Those who knowingly,
willfully, and persistently reject God’s gift of salvation in Christ (the
gospel) are deliberately choosing the second death instead of eternal life.
Therefore in the judgment God bestows on them what they have
deliberately and persistently chosen, and they can only blame
themselves (and they will do so) when they face the second death (John 3:18, 36; Mk. 16:15,16; Romans 14:11).
Every baby is born subjectively under the reign of sin,
condemnation, and death because of the fall of Adam (Romans 3:9-20). To
continue to live under this reign of sin and death and resisting the grace
of Christ will culminate in the second death. But objectively Christ, by
His doing and dying, has delivered all humanity from this reign and
placed mankind under the “reign” of grace, righteousness, and eternal
life. To accept this gift of grace by faith is to say goodbye to the reign of
sin and death and to live under the reign of grace and righteousness
which ends up with eternal life (Romans 5:21; 6:14, 22, 23).
You cannot choose to remain in Adam and at the same time
accept by faith to be in Christ. To receive Christ, the author of
righteousness, means to say goodbye to Adam, the author of sin. (Romans 6:15-18).
Your eternal destiny depends on which humanity you have
chosen. Unbelief means deliberately choosing to remain in Adam and
the reign of sin and death. Belief means willfully choosing to be in
Christ and the reign of righteousness and eternal life. It is for this
reason God will not bring the sad history of this wicked world to an end
until this gospel has been preached “into all the world for a witness”
(Matthew 24:14).
Based on the deliberate choice we make concerning the two
Adams, each one of us will be judged on judgment day. “I call heaven
and earth to record this day against you, that I have set before you life
and death, blessing and cursing: therefore choose life, that both thou
and thy seed may live” (Deut. 30:19).
In concluding this most important study, it must be emphasized
that not only is this truth on the two Adams of utmost importance to our
understanding of the objective gospel and justification by faith, but it is
also of great practical value to our Christian experience since the fruits
of this doctrine are unto holiness of living or sanctification. It is for this
reason Christ declared: “Ye shall know the truth, and the truth shall
make you free,” and “if the Son therefore shall make you free, you shall
be free indeed” (John 8:32, 36).