Romans 5:19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. These are the two main facts involved in the text. Round these there has gathered a vast cloud of theological formulas which render it difficult to discern them in their simplicity and integrity. I have a few suggestions to make, which are simple and hang well together. 1. We can hardly begin to reflect on the fall without asking, "Why did God permit it? why make man so that he not only could, but almost must, fall away from his original righteousness?" The very moment we begin to reflect on the fall we are confronted by the origin of evil. Why did God permit it to invade and stain His universe? 2. So, again, with that other fact, "How could the obedience, or sacrifice, of the one just Man avail for the salvation of the whole sinful race? How is it so to tell on those who have fallen from righteousness as to recover them to the love and service of righteousness? To tell us that these problems are insoluble is to contradict the inspired apostle. To warn us against intermeddling with them is to pour contempt on the labours of eighteen centuries. And, worse still, it is to bid us suppress an inbred and unconquerable tendency, viz., that when we believe certain facts we cannot but try to frame some reasonable conception of them, in which each shall hold its due place and form part of an intelligible and harmonious whole. I. THE FALL. 1. We start from a point familiar and approved. (1) If God were to surround Himself, not with mere automata that would mechanically obey the impulses of His will, but with creatures capable of love and obedience, He must give them wills of their own and leave them free. A mechanical or compelled goodness is not a goodness at all. If the angels are incapable of sin they are also incapable of righteousness. If they are not free to choose between good and evil, but are kept by the power and will of God, then their goodness is God's goodness, and not their own. If the stars keep their courses only by an involuntary and unconscious obedience to natural laws, there is nothing noble, because there is nothing free, in their obedience. But if, as some of our poets have dreamed, each "heavenly body" is but the vesture of some great spirit, then the very stars become moral, because voluntary, agents, who render a willing and constant obedience to the laws imposed upon them. 2. Now, what the choice of God would be we may infer from our own preference. Just as we prefer to have even a dog about us to all the mechanical toys ever invented: or just as we love to have children about us whose love we can win, who are capable of a true because voluntary goodness, so we may reasonably believe God would choose to surround Himself with many orders of creatures, each capable of loving Him of its own will, and of rendering Him a free and glad obedience. 3. But this very capacity involves an alternative. Those who can freely lift their wills into accord with the will of God, can also deflect their wills from His. And was it not well-nigh inevitable that, in the infinite possibilities of existence, some of them should strike out a path for themselves, and take that rather than keep the path marked out for them by God? How else were they to prove to themselves that their wills were their own, and free? 4. This free will, if a great is also a most perilous endowment; for there is a certain charm in asserting it. It is not mere depravity which prompts a child to do that which he knows he ought not to do. The temptation, although he may be unconscious of it, is the charm of assuring himself and showing others that he is free, that he is not a mere link in the chain of necessity, not a mere pipe in the fingers of others to sound what stop they please. Who has not felt this fascination, and done that which he knew would yield him neither pleasure nor profit, simply in order that he might feel and assert his freedom? And who that has felt this charm can doubt that when myriads of creatures had been called into being gifted with free will, some of them would be sure to prove their freedom by trying whether or not their wills were their own? 5. Our argument leads us straight into that great mystery — the origin of evil. Evil is in the world, in the universe, by no Divine fiat or decree. It is not of God's making, but of our own. And from this gift of a will free to select its own path and take its own course have sprung all the miseries of evil. What God intended for our good, as our special honour and distinction, we have turned to our own harm. But before any man complains that so perilous a gift has been conferred upon him, and that he is called to rule and control it, let him remember the alternative — incapability of conscious and voluntary choice of righteousness and love. If any man would prefer to sink so low as that, it certainly is hard to see what God made him a man for. But does any such man exist? II. ITS CONSEQUENCES. When men, in the exercise of their free will, have fallen into sin, they begin to make excuse. They say, "It is human to err. Sin is common to all; how, then, can I hope to escape it?" This is one of the saddest consequences. 2. Men condemn even while they excuse themselves. All the while they feel that sin has alienated them from the life of God; that He is displeased with them; that they are debased; and that God must be propitiated. And thus men are made both reckless and hopeless. On the one hand, sin seems so human, so inevitable, that it can hardly be very wrong; and, on the other hand, it is so alien to God that He can hardly be expected to pardon it. III. FROM THESE CONSEQUENCES WE GET SOME OF OUR BEST AND SIMPLEST CONCEPTIONS OF REDEMPTION. 1. What is the answer of the Divine grace to the feeling of doubt and despair? It is this. While we are yet sinners, God, in the person of His Son, comes down and dwells among us. He virtually says to us, "See, much as I hate the sins which have degraded and enslaved you, fellowship with Me is not impossible. I am in your midst to bless you by turning every one of you away from your sins. So far from being separated from you, I have become one with you, that you may become one with Me, partaking your nature that you may partake Mine." 2. Men say, "It is human to sin; so long as we are men we can hardly hope to avoid it." "Nay," replies Christ; "for, see, I, too, am a man; and which of you convicteth Me of sin? So far from sin being an essential part of manhood, or a necessary adjunct of it, you feel that I am a higher style of man, precisely because I never at any time transgressed My Father's commandments, because I make it My will to do His will." This, then, is a chief way in which the redemption of Christ comes to tell on men, in which they are atoned to the God against whom they have sinned. Our wills are ours, then; but they are ours that we may make them His. And not till we do make them His shall we be recovered from the fall, and know the power of His redemption. (S. Cox, D. D.) Parallel Verses KJV: For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. |
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