Midrash on Adam
5: 12-21
This midrash, a commentary on the Hebrew scriptures, deals with the past aspect of our present salvation; we have been once-and-for-all justified.
This is one of the great theological passages in the Scriptures because upon it, believers have built the doctrine of original sin. But for unsaved Jewish people, one of the most problematic. Pivotal in Chapters 1-8 of Romans, it looks back to 3:21-5:11, where God’s means of considering people righteous (1:17) through Yeshua is proclaimed; and it looks forward to 6:1-8:39, where Paul elaborates on the consequences for the individual believer of what Messiah has accomplished.
Praise you Gracious Heavenly Father! You are the Almighty King of kings and Lord of lords, and yet You were willing to humble Yourself to become a human and die to take our penalty. I bow in worship of You! Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death – even death on a cross! Therefore, God exalted him to the highest place and gave him the name that is above every name, that at the name of Yeshua every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Yeshua Messiah is Lord, to the glory of God the Father (Philippians 2:6-14).
Now You are at the right hand of the Father in heaven. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven (Hebrews 1:3c). You will return for Your bride, the church (Ephesians 5:25; John 1:1-3). How wonderful the thought of living with You forever and praising Your holy name throughout all eternity! I love You and desire to please You in all I do, say and think. In the holy name of Yeshua and thru His power of resurrection. Amen
The purpose of these ten verses in their context is not to teach about the origin of human sin, but to give assurance that Messiah has truly redeemed humanity from bondage to sin by paying its full penalty on our behalf. Paul makes his case by developing the parallel between the consequences on mankind of Adam and Yeshua (verses 12, 14 18-19, and 21), while stressing that what Yeshua accomplished by His obedience to God was far greater and better than what Adam wrecked by his disobedience (verses 15-17), and simultaneously dispelling any suspicion that focusing on these two men minimizes the importance of Torah (13-14a, and 20). But the whole argument is built on a premise which Paul assumes can be taken for granted as being obvious, namely, that it was the one man, Adam, who brought sin and death upon all humanity.125 As for the role of Eve see the commentary on Genesis, to see link click Lv – I Do Not Permit a Woman to Teach or Have Authority Over a Man, She Must Be Silent.
In this midrash Rabbi Sha’ul will draw a total of six contrasts:
1. Adam and Messiah
2. Disobedience and Obedience
3. Sin and Righteousness
4. Condemnation and Justification
5. Death and Life
6. Torah and Grace
Also, in this section Paul talks about four kings:
1. Death reigns as king
2. Sin reigns as king
3. Grace reigns as king
4. We shall reign as kings
The word “one” appears 12 times
One man: Sometimes the man is Adam vs 12 and 14, sometimes Messiah v 14
One act: disobedience vs 12, 16, 17, 18, 19; sometimes obedience v 18
One result: condemnation for all vs 15, 16, 18, 19; sometimes justification for all vs 17, 18, 19
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