Difference between Adam and Christ
In this chapter, Apostle Paul describes the difference between Adam and Christ. Presently, the fall and the free gift of faith contrast. He, from whom sin came, and He from whom the unconditional free gift of faith came. The offense and the unconditional gift are contrasted with respect to their impact, The sins of Adam, and the hopelessness that follows upon it; so additionally is the free gift of God that emerges to us from the obedience of Christ; that is, there is certifiably not perfect equality and extent between the evil that comes through Adam, and the goodness that comes by Christ: they are not equivalent in their impact and viability.
For if through the offense and wrongdoing of one man, death came. Suppose the violation of one man was viable to bring down death, judgment, and anger upon all his children, considerably more God’s grace. His adoration and favor, and the blessing.The salvation; by faith, which is by one man. Who, be that as it may, is God? Jesus Christ. The supernaturally authorized and blessed Savior; has flourished unto many. It is all the more richly strong to secure exemplary nature, and life, for all that will acknowledge them, and become his seed. Paul tried to contrast the sin brought by Adam and the grace and obedience brought by Christ regarding their value and show that the viability of Christ’s obedience needs to be considerably more abundant than that of Adam’s wrongdoing.
As there is a distinction in regard of the people from whom these impacts are determined, and the favorable position is in favor of Christ; so there is a distinction likewise in regard of the degree of the viability of their demonstrations: in this way, one sin brought judgment; the mischief emerged from one offense while in Jesus, all sins of those who have accepted Christ are forgiven, and their nature is reestablished.
13) Discuss Romans 6:15-18 and give specifics as to why we should not sin just because we are under grace
On the off chance that you imagine that being under grace implies that you are allowed to sin, you don’t comprehend God’s grace (Romans 6:15).
Romans 6:15: “What then? Shall we sin because we are not under law but under grace? May it never be!” This section is comparable from various perspectives, “What shall we say then? Are we to continue in sin so that grace may increase? May it never be!” Paul was reacting to his statement in verse (5:20), “where sin increased, grace abounded all the more.” an inappropriate conclusion would be, “In this way, we should sin a great deal with the goal that we get a ton of grace!”
In 6:15, Paul is reacting to a potential critic who might misinterpret his statement in verse (6:14), “you are not under law but under grace.” many would argue that, “On the off chance that we are not under law yet under grace, at that point we are allowed to sin with no concern of judgment!” So for this situation, we do not sin so that grace may flourish, but rather that grace replaced the law. However, Paul reacts, “May it never be!”
Many ministers fear that in the event that we focus on God’s grace to an extreme, individuals will fall into sin. Thus, they set individuals back under the law by underscoring rules for what they consider to be sacred living for all intents and purposes. Frequently these are not scriptural orders, yet rather social standards or synthetic guidelines propped up by Bible sections. Perpetually, legalists do not concentrate on sins of the heart, such as pride or absence of affection for God, yet rather on outward sins that effectively can be judged. The Pharisees were the main perpetrators of this shallow spirituality, as depicted in the books (Matt. 23; Gal. 6:13).
Others interpreted the statement that “On the off chance that we are under grace, at that point sin does not make a difference.” These people see God as an adoring, patient, tolerant, decent old person in the sky who might never pass judgment on anybody. So they use grace to imply that God is not worried about our wrongdoing.
Understand that God’s grace is not a balance point. A legalist is like the Jews/ Pharisees who thought they were righteous. They condemn the individuals who do not match up to his righteousness principles while he compliments himself on his presentation. He envisions that by keeping the law, he can praise himself to God. Be that as it may, he is working on mainly his flesh and not his heart. He is not analyzing his heart before God. He is yielding to the desires of the flesh and advocating it by comparing grace with sin.
On the off chance that we have reacted to the uplifting news that God saves the ungodly though faith alone cannot work, at that point, we will despise the wrongdoing that put our Savior on the cross. We are presently related to Him in his death and resurrection. That new existence of Christ inside us shows itself in submission to God. As Paul shows in 6:19, being a slave of sin starts with lawlessness, and being righteous means one has accepted God’s grace.
14) Romans 7:1-25 deals with three kinds of men.
Name and discuss each in detail
This chapter talks on important ministerial insights. It talks about whether the man being talked about is generate or unregenerate. It also talks about whether the Christian man has one nature or two. Is an old man or new, or are they unified in nature? It answers questions on where sin comes from, is it from the old man? New man or the one suffering on bodily flesh? This brings us to the three men being discussed in this chapter.
We realize that the man Paul is talking about in verse seven is a believer. He describes him as a new covenant Christian with a new record and new heart altogether. He talks about how their sins and lawless deeds are forgiven by Christ and them getting a new heart with the Holy Spirit’s help.
The second man is a man who is led in the flesh, and a man engulfed sinful passions who are aroused by the law. They bear the fruit for death. He gives a picture of God taking His Holy Law sword and piercing this man’s heart, thus revealing all manner of degradation, thus killing him.
The Christian man, however, believes that the law is spirit. He delights in the law of the Lord Jesus. He Christian serves the law of God in a way that he never did before. The new covenant Christian has the law written in his heart. This man is not convicted in the weight of his sin. He cries out to the Lord because he does not want to live in sin anymore. He repents, and he believes. He is a man who cries over his failures to God, thus pleasing God because he is full of grace.
This chapter talks about three men. The sinful one, the second one is the man who is inwardly fighting a battle against sin and disobedience to the law. The third is the man with faith in God, who is being led by the spirit to fulfill the righteousness of what the law dictates.
15) Discuss Romans 8:16 in light of how it tells us we are children of God saved right now.
The spirit testifies that we are children of God. It says that we have received the spirit of adoption, this means that we have been adopted into the family of God and that we are God’s children. In chapter 8, Apostle Paul tells the believers that they should be sure of the adoption because God’s spirit has witnessed their faith. He tells us that the Holy Spirit is in our hearts as believers. The Holy Spirit joins Christ’s testimony with his spirit, thus confirming that he is the son of God.
The Holy Spirit is a witness to our spirit. The spirit testifies that we are the children of God. It concurs with our testimonies by giving us an understanding and uniting us with his testimony by his grace in us, thus making us his own.
Romans 8:16 discloses to us that God’s Spirit contacts our spirits and affirms who we truly are. We know what His identity is, and we know what our identity is. He is our Father, and we are His children. We have been saved and had nothing to do with it. The spirit of adoption does not just encourage us to call upon God as our Father, yet it does find out and guarantee us that we are his children. God is our Father, and we are his kids. This is not the declaration of the graces and the spirit, yet of the spirit itself.
In this, the Holy Spirit empowers us to determine our sonship, from being aware of and finding ourselves. In any case, to state this is all that is implied by the Holy Spirits’ declaration, for all things considered, the Holy Spirit is an observer. What we realize, in this way, from it is, that the Holy Spirit vouches for our soul in a particular and prompt declaration of testimony, and furthermore with our soul in a simultaneous testimony