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发帖数: 3781 | 1 Study By: Greg Herrick
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A. Introduction
In his book, Kingdoms in Conflict, Charles Colson paints a dismal picture of
the state of commitment to God at the UN building complex in New York:
The United Nations complex sits on sixteen acres of New York City’s choices
t real estate, bordering the East River and Manhattan. The lean, immense Sec
retariat building rises into the sky, the sun reflecting off its window wall
s. Bright flags of the nations of the world fly in the breezes off the river
; the most prominent is the blue and white UN flag, its two white reeds of o
live branches surrounding the world.
A visitor is immediately struck by the grandeur of the building, stirred by
the sight of dignitaries stepping out of black limousines to cross the massi
ve plaza. He realizes that if this place represents the powers of the world,
one may well want to see the place of worship, where the nations bow before
the One under whose rule they govern.
The information personnel are bemused, “The chapel? We don’t have a chapel
. If there is one, I believe it’s across the street.”
The visitor darts across the thoroughfare, dodging New York’s taxis, and su
ccessfully arrives at the opposite building’s security-clearance desk.
“Well, there’s a chapel here,” responds the officer, “but it’s not asso
ciated with the UN.” He thumbs through a directory. “Oh, I see, all right,
here it is. It’s across the street—and tell them you’re looking for the
meditation room.”
Again the visitor dashes across the pavement. An attendant tells him that th
e room is not open to the public; it’s a “nonessential area,” and there h
as been a personnel cutback. But a security guard will escort the visitor th
rough the long, crowded hallways and the swinging doors. Again, there is the
pervasive sense of weighty matters being discussed in the noble pursuit of
world peace.
The guide pauses at the unmarked door. He unlocks it and gingerly pushes it
open. The small room is devoid of people and decoration. The walls are stark
white. There are no windows. A few wicker stools surround a large square ro
ck at the center of the room. It is very quiet. But there is no altar, rug,
vase, candle, or symbol of any type of religious worship.
Lights in the ceiling create bright spots of illumination on the front wall.
One focuses on a piece of modern art; steel, squares, and ovals. Beyond the
abstract shapes, there is nothing in those bright circles of light. They ar
e focused on a void. And it is in that void that the visitor suddenly sees t
he soul of the brave new world.”45
A wise teacher once said, “A mist in the pulpit is a fog in the pew!” If t
he leaders are off course, what is to become of those who follow? As the lea
ders go, so goes the nation. Colson’s comments reveal a startling practical
atheism entrenched in the hearts and minds of our political leaders. The en
d result will not be the peace they supposedly seek, but rather strife, turm
oil, and suffering for all involved.
But while the nations frantically search for world peace, there can be no re
al peace apart from repentance and obedience to God through Christ. There ca
n be no real peace until we get rid of our idols and turn and serve the livi
ng and true God (1 Thess 1:9-10). In vain will people search. But the good n
ews is that through Christ God is building a new humanity, a new nation as i
t were—a nation of people dead to life in Adam and sin, and brought into ne
w life in Christ, their leader. This is the point of Romans 5:12-21. There i
s hope for peace in Christ because he alone brings righteousness and staves
off the judgment of God. While world rulers continue on ignoring God (1 Cor
2:6, 9), he continues on with his program for a new humanity, where
“The wolf will live with the lamb, the leopard will lie down with the goat,
the calf and the lion and the yearling together; and a little child will le
ad them. 7The cow will feed with the bear, their young will lie down togethe
r, and the lion will eat straw like the ox. 8 The infant will play near the
hole of the cobra, and the young child put his hand into the viper’s nest.
9 They will neither harm nor destroy on all my holy mountain, for the earth
will be full of the knowledge of the LORD as the waters cover the sea (Isa 1
1:6-9).46
http://bible.org/seriespage/study-and-exposition-romans-512-21 | R*o
发帖数: 3781 | 2 B. Translation of Passage in NET
5:12 So then, just as sin entered the world through one man and death throug
h sin, and so death spread to all people because all sinned—
5:13 for before the law was given, sin was in the world, but there is no acc
ounting for sin when there is no law.
5:14 Yet death reigned from Adam until Moses even over those who did not sin
in the same way that Adam (who is a type of the coming one) transgressed.
5:15 But the gracious gift is not like the transgression. For if the many di
ed through the transgression of the one man, how much more did the grace of
God and the gift by the grace of the one man Jesus Christ multiply to the ma
ny!
5:16 And the gift is not like the one who sinned. For judgment, resulting fr
om the one transgression, led to condemnation, but the gracious gift from th
e many failures led to justification.
5:17 For if, by the transgression of the one man, death reigned through the
one, how much more will those who receive the abundance of grace and of the
gift of righteousness reign in life through the one, Jesus Christ!
5:18 Consequently, just as condemnation for all people came through one tran
sgression, so too through the one righteous act came righteousness leading t
o life for all people.
5:19 For just as through the disobedience of the one man many were made sinn
ers, so also through the obedience of one man many will be made righteous.
5:20 Now the law came in so that the transgression may increase; but where s
in increased, grace multiplied all the more,
5:21 so that just as sin reigned in death, so also grace will reign through
righteousness to eternal life through Jesus Christ our Lord. | R*o
发帖数: 3781 | 3 C. Full Exegetical Outline
Idea: Sin, death, judgment, and condemnation came through Adam, whereas God’
s grace, the gift of righteousness (justification), and reigning in life—in
deed eternal life, came through Jesus Christ.
I. As a result of Adam’s sin, sin and death entered the world, even bef
ore the law was given, and even over those who did not sin in the same way a
s Adam, who is a type of the coming one (5:12-14).
A. As a result of Adam’s sin, sin and death entered the world and s
pread to all men, because all sinned (5:12).
B. Death reigned before the law was given even over those who did no
t sin in the same way as Adam (5:13-14b).
C. Adam is a type of the coming one (5:14c).
II. The gracious gift is not like Adam’s transgression, for the latter
brought death, judgment, condemnation upon all and made sinners of all, whil
e the former brought overflowing grace, justification, and the opportunity t
o reign in life through Jesus Christ (5:15-19).
A. Adam’s transgression brought death to the many, while the grace
of God and the gift which came by Christ’s grace overflowed to the many (5:
15).
B. Adam’s transgression led to death and condemnation while the gif
t followed many transgressions and led to justification (5:16).
C. By Adam’s transgression death reigned, but for those who receive
the abundance of grace and the gift of righteousness, they will reign in li
fe through Christ (5:17).
D. Through one transgression condemnation came to all people, but th
rough one righteous act came righteousness leading to life for all people (5
:18).
E. Through Adam’s disobedience the many were made sinners, but thro
ugh Christ’s obedience the many were made righteous (5:19).
III. The law came in so that transgression may increase, and it did, but
just as sin reigned in death so also grace multiplied all the more and cont
inues to reign through righteousness to eternal life (5:20-21).
A. The law came in so that the transgression may increase, but where
sin increased grace multiplied all the more (5:20).
B. Just as sin reigned in death, grace reigns through righteousness
to eternal life through Jesus Christ our Lord (5:21).
D. Simple Point Outline
Idea: Death through Adam, Life through Christ
I. Through Adam’s Sin, All Have Sinned (5:12-14)
A. Adam’s Sin and the World (5:12)
B. Universal Death before the Law (5:13-14b)
C. Adam: A Type of Christ (5:14c)
II. Death through Adam, Life through Christ (5:15-19)
A. Adam’s Transgression—Grace (5:15)
B. Judgment/Condemnation—Justification (5:16)
C. Death/Adam—Reigning in Life/Christ (5:17)
D. All Men Condemned—“All Men” Justified (5:18)
E. The Many/Sinners—The Many Righteous (5:19)
III. The Triumph of Grace over Law and Sin (5:20-21)
A. The Law, Sin, and Grace (5:20)
B. Grace, Righteousness, Eternal Life (5:21) | R*o
发帖数: 3781 | 4 E. Exposition Proper
The exegesis and exposition of 5:12-21 is filled with many difficulties and
challenging questions. We will try to surface the major issues and deal with
them in a preliminary way.
5:12 Paul begins this new section with a common expression, so then (DiaV to
u'to, dia touto), which does not indicate a mere transition, but functions i
nferentially so that what follows in 5:12-21 is a conclusion based on preced
ing material. Literally, the expression dia touto means, “on account of thi
s….” Since Paul does not explicitly identify what he means by the word “t
his,” it is reasonable to assume that he has the major thrust of 5:1-11 in
mind, since dia touto generally looks backward and not ahead. The principal
thrust of 5:1-11 is that because of justification and reconciliation the Chr
istian can be certain of being delivered from the wrath of God in the future
. The connection between 5:1-11 and 5:12-21, then, can be summarized as such
, Christ must have completely overturned the effects of Adam’s sin (5:12-21
).
With the expression just as (w{sper, hosper) in v. 12 Paul begins a comparis
on which he does not complete until vv. 18-19. The comparison is between the
effects of Adam’s sin and the effects of Christ’s obedience. Compare vv.
18-19.
When Paul says sin (hJ aJmartiva, he hamartia) he is not referring to “spec
ific acts of sin,” but rather the principle of sin, that is, the ruling pow
er of sin to which all human beings (i.e., the world) are subject and which
leads to death. In this case Paul says that sin entered the world (does this
mean that it existed beforehand?) through one man, namely, Adam. It is inte
resting that he does not mention Eve here (but cf. 1 Tim 2:13-14). This is p
robably due to creation order and the inherent responsibility (upon the man)
that came with that (1 Cor 11:9-10).
When sin entered the world death (oJ qavnato", ho thanatos) followed immedia
tely. The Genesis record is filled with the stark reality of the consequence
of sin (Gen 4-5). It was in this way—through Adam’s sin—that death sprea
d to all men. Thus Paul’s focus is not so much on original sin, though that
is definitely important to him, but on death and how it came to be that it
captured the entire race.
But what does Paul mean when he says, because all sinned (ejf* w|/ pavnte" h
{marton, eph’ ho pantes hemarton)? This passage has elicited numerous inter
pretations. There seems to be a contradiction in Paul’s words, for on the o
n hand, he says that all die because of the sin of Adam, but on the other, h
e says that all die because all sinned. Which is it? At least three importan
t issues need to be considered: (1) the meaning of “because” (eph’ ho)? (
2) what does “all sinned” (pantes hemarton) mean? (3) what is the precise
relationship of Adam’s sin to the sin of the world?
First, let’s deal with the meaning of because (ejf* w|/, eph’ ho). It coul
d be translated as “in whom” or “in which.” If taken the first way, the
referent for “whom” is generally taken to be “one man” and the point is
that all sinned “in Adam” (Augustine’s view, probably due to the influenc
e of the Latin Vulgate). If taken as “which” (masculine in Greek) the refe
rent is “death” and the point is that “in death” all sinned. We could al
so take the phrase as “because of whom.” This would mean, then, that all s
inned “because of Adam.” The problem which besets these three views is tha
t the available evidence suggests that Paul means “because” when he uses t
he phrase eph’ ho, not “in which,” “in whom,” or “because of whom.” T
his is the case in 2 Cor 5:4, Phil 3:12 (but cf. Phil 4:10), and other Greek
literature where the two words function together as a conjunction indicatin
g cause (i.e., “because”).
If eph’ ho means “because,” what, then, does “all sinned” mean? Some ar
gue that what Paul means here in Romans 5:12 is that all men sin “in and of
themselves” and for that reason they die. They argue that there is no inte
rnal connection of any kind between Adam’s sin and that of the race. Of the
se commentators, some suggest that if there is a connection, it is purely ex
ternal in the sense that Adam functioned as an example. While this interpret
ation gives a well attested meaning for “all sinned,” as referring to pers
onal acts of sin, it cannot account for Paul’s language in 5:12 and through
out 5:12-21, especially vv. 18-19.
First, the comparison between the effects of Adam’s sin and Christ’s obedi
ence breaks down under this interpretation for if I became a sinner solely b
y my own personal choice, can I become righteous solely by my own personal c
hoice? If this is the case, why does Paul repeatedly call righteousness a gi
ft in this passage? Further, if all men are sinners—as everyone in this dis
cussion agrees—doesn’t it seem rather strange that every person on the glo
be chose to rebel—every person down to the last one? This being the case, a
better explanation seems to be that all men are born subject to another law
, than that each had their own personal fall into sin. One might also ask wh
y infants die since they never “sinned” (at least according to this model)
and how God can view all of us as sinners even though some are not yet born
(Rom 5:8).
Second, and most damaging to this position, is the fact that the text repeat
edly relates the sin of Adam directly to the race as a whole: (1) death spre
ad to all men through the sin of Adam (5:12); (2) “the many died through th
e transgression of the one man” (5:15); (3) “judgment resulting from the o
ne transgression led to condemnation” (5:16); (4) “For if, by the transgre
ssion of the one man, death reigned through the one” (5:17); (5) “condemna
tion for all people came through one transgression” (5:18); (6) “just as t
hrough the disobedience of the one man many were made sinners.” It is diffi
cult to argue away the direct connection Paul explicitly makes between the s
in of Adam and that of the race as a whole. In short, this view has little t
o commend it except the notion that it appears to be fair: we die only for o
ur own sin, not that of another, i.e., Adam. But this is clearly not what th
e passage teaches.
Therefore, the better explanation is to see a connection between the sin of
Adam and that of the race. But what is the nature of this connection? Some h
ave argued that the connection is mediate and that all men sinned because th
ey received a corrupt nature from Adam. There is room in the passage for suc
h an interpretation, at least in vv. 17-19, when Paul uses the preposition “
through” in regard to (1) death reigning through Adam; (2) through the one
transgression, condemnation came to all men, and (3) through the disobedienc
e of the one man the many were made sinners. The problem with this view is t
hat “through” could just as easily be read in line with the more narrow st
atements in the passage that indicate a direct connection between Adam’s si
n and the condemnation of the race (vv. 15). This is strengthened by the fac
t that nowhere does Paul mention the sinful nature, but only that death reig
ned through Adam, not through a fallen nature which he passed on to the race
. More important is the fact that v. 18 explicitly says that a legal verdict
of “condemnation” was passed on all people through one transgression (i.e
., Adam’s transgression), not through the sin of the “all.”
Thus the connection seems to be direct and not mediate. Therefore, there mus
t be a corporate meaning to the verb hemarton. In some sense, then, probably
due to Paul’s view of corporate solidarity (cf. Joshua 7), we were there w
hen Adam sinned so that his sin is our sin; in God’s holy and judicial eyes
, we sinned when Adam sinned and God imputed (i.e., reckoned to our account)
to us his guilt. Notice that the text says, “because all sinned (not that
“all sin,” present tense), referring to our participation in the sin of Ad
am. Generally there are two views advanced in order to explain this direct r
elationship between Adam and the race. The traditional reformed view, i.e.,
“federal headship,” refers to Adam’s position as head of the race so that
the choices he makes affect the entire race. The other view is the “realis
t” or “seminal” view. This position argues that the race was there semina
lly in Adam much the same as Levi was seminally in Abraham so that the patri
arch’s actions when he paid the tenth to Melchizedek can be said to be the
actions of Levi, even though Levi had not yet been born (Heb 7:9-10). The fe
deral headship view has more to commend it, however. First, the fact that de
ath reigned even over those who did not commit a sin in the likeness of the
sin of Adam shows that the participation is not of the nature required by th
e seminal view (Rom 5:14). Further, the relationship is spelled out in vv. 1
8 to be judicial, that is, a sentence of condemnation was passed on all men
because of Adam’s transgression—a fact which more easily supports the fede
ral headship view. | R*o
发帖数: 3781 | 5 5:13 The term for (gaVr, gar) indicates that what follows in vv. 13-14 is ex
planatory. But of what? It seems that Paul is trying to explain that univers
al death is due to Adam’s transgression, not to the presence or absence of
the law. Thus vv. 13-14 explain Paul’s statement in v. 12a-c that universal
sin and death are due to Adam’s transgression. His ultimate point is to fu
rther buttress the close connection established in v. 12 between Adam and th
e race which itself will be compared to the relationship between Christ and
His new humanity (in vv. 15-19).
Paul says that there is no accounting for sin (aJmartiva deV oujk ejllogei't
ai, hamartia de ouk ellogeitai) when there is no law, but this does not mean
that sin and death were not realities before the law. It simply means that
sin is not recognized for the rebellion that it is apart from an explicit re
velation of the will of God pointing it out—a revelation such as we have in
the Mosaic law.
5:14 Again, to reinforce the idea of “universal death through Adam” Paul e
mphatically states that while sin is not recognized for what it truly is wit
hout the law, death reigned (ejbasivleusen oJ qavnato", ebasileusen ho thana
tos) over those who did not sin in the same way Adam transgressed (ejpiV tw'
/ oJmoiwvmati th'" parabavsew" jAdaVm, epi to homoiomati tes parabaseos Adam
). Even though many did not sin by breaking an explicit command (the threat
for which was death), as did Adam, death still reigned over them.
The statement who is a type of the coming one (o{" ejstin tuvpo" tou' mevllo
nto", hos estin tupos tou mellontos) refers to Adam as a type of Christ. The
phrase serves to bring the discussion back to the Adam Christ comparison wh
ich will finally be made complete in vv. 18-19. The word type refers to a ma
rk or impression made by striking an object. The sense of it here in Romans
5:14 is “example,” “form,” “figure,” or “pattern.” A biblical “type
” is a person, institution, or thing, which prefigures another person, inst
itution, or thing to come in the age of the fulfillment of promise. The chil
dren of Israel and the lessons they learned in relationship with God are a t
ype; they prefigure the Christian’s walk with God in the present age of ful
fillment (1 Cor 10:6). In Romans 5:14 Adam is a type of Christ in the sense
that the impact of his one act of disobedience parallels by way of contrast
the impact of Christ’s one act of obedience. This is spelled out in more de
tail in vv. 15-19.
5:15-19 The point of vv. 15-19 is to show how much more (pollw'/ ma'llon, po
llo mallon) the effects of God’s grace and the gift of righteousness surpas
s the results of Adam’s sin, death, and condemnation (vv. 15, 17). When Ada
m’s transgression brought death upon the many (oiJ polloiv, hoi polloi), th
e grace of God and the gift which came by the grace of the one man Jesus Chr
ist multiplied (ejperivsseusen, eperisseusen) to the many (touV" pollouv", t
ous pollous; 5:15; cf. v. 20). Adam’s transgression led to judgment and ult
imately to condemnation, but the gracious gift (cavrisma, charisma), that is
, Christ’s sacrificial act on the cross, followed (from [ejk, ek]) many tra
nsgressions and led to justification (eij" dikaivwma, eis dikaioma) as the n
ew permanent state of the believer (5:16). Death reigned as a result of Adam
’s transgression, but much more those who receive the abundant provision of
grace and the gift of righteousness will reign (basileuvsousin, basileusous
in) in life through Jesus Christ (5:17). What Christ has done for those atta
ched to him (by faith) reaches far beyond the judgment imposed due to the tr
ansgression of Adam. As condemnation for all people came through Adam, so al
so righteousness which leads to life (eternal and spiritual; 5:21) came for
all people through Jesus Christ (5:18). Finally, because of Adam’s disobedi
ence—his failure to hear and obey the command of God—the many were made si
nners (aJmartwloiV katestavqhsan oiJ polloiv, hamartoloi katestathesan oi po
lloi). But because of Christ’s obedience the many will be made righteous (d
ivkaioi katastaqhvsontai oiJ polloiv, dikaioi katastathesontai oi polloi; 5:
19). Such is the basic argument of vv. 15-19—a movement from the lesser to
the greater; from the results of Adam’s transgression to the results of Chr
ist’s grace.
Before leaving these verses, however, we must take a brief look at three imp
ortant questions. First, what does Paul mean by “the many”? A few things s
hould be noted: (1) Paul has clearly indicated that the entire human race is
under sin (3:9-20) so that when he says that the “the many died” in v. 15
he is certainly not implying that some did not die as a result of Adam’s s
in; (2) Paul has also clearly indicated that only those who believe in Chris
t benefit from his grace (3:22; 5:17: “those who receive”) so that when he
says, “the grace of God…multiplied to the many” in v. 15 he does not mea
n that every person has received this grace personally; (3) Paul uses the ex
pression, “the many,” only after he uses the phrase “the one.” It appear
s best then to take it as stylistic refrain so as to set off a contrast betw
een “the one” and “the many.” The particular “one” to which the many a
re attached defines the numerical scope of “the many.” This is true in 5:1
9 as well.
Second, is Paul espousing universalism in 5:18 when he compares the universa
l effects of Adam’s sin with the effects of Christ’s righteous act: “so t
oo through the one righteous act came righteousness leading to life for all
people”? To argue for universalism in this text, however, is to neglect oth
er key Pauline texts (2 Thess 1:8-9), including Romans 5:17 which plainly st
ates that justification/salvation is for “those who receive” the abundant
provision of grace. It is sufficient for all men, but only those who receive
it, reign in life! Paul has simply chosen the expression “all people” so
as to keep the parallel between Adam and Christ going throughout the passage
. Also, universalism requires the questionable premise that Paul is arguing
in 5:15-19 that the group in Adam has now become the group in Christ. But th
is is certainly not his point. He is arguing, rather, that in the same way a
s Adam directly affects all those connected to him (i.e., all humanity), so
also Christ directly affects all those connected to him (i.e., all those who
receive his grace). We might also add that it is doubtful whether any speci
fic contribution can be made from this passage to the question of limited at
onement (i.e., for whom did Christ die?).
Third, what does term “made” in “made sinners” and “made righteous” me
an (5:19)? Is Paul’s point that people are made sinners or made righteous b
y what they do? This is highly unlikely. Therefore, it is better to understa
nd the entire verse as God’s pronouncement or verdict vis--vis our connecti
on to one “head” or the other. Insofar as we are all connected to Adam, Go
d has pronounced us all as sinners (5:12). Insofar as we are connected to Ch
rist through faith, God has declared us righteous. Thus the idea in the pass
age is forensic and legal in character, not moral or ethical.
5:20 Paul finishes off this paragraph in vv. 20-21 commenting on the purpose
of the law and the superabounding nature of God’s grace. The point he is m
aking is that it is not the law which brings righteousness, it only reveals
sin; it is Christ and grace which brings righteousness leading to eternal li
fe. He says that the law came in (pareish'lqen, pareiselthen) so that transg
ressions may increase (pleonavsh/ toV paravptwma, pleonase to paraptoma). He
does not mean by this that specific acts of sin might increase numerically,
but rather that people might become increasingly conscious of their sin whe
n seen against the standard of God’s holy law—that sin might be seen for w
hat it actually is! Thus the law “came in,” not to deliver Adam’s posteri
ty from sin and its penalty—a common Jewish belief—but to reveal their des
perate and rebellious condition (Rom 7:13).
But where the power of sin increased (ejpleovnasen hJ aJmartiva, epleonasen
he hamartia), as seen in the post-Sinai life of Israel, God’s grace multipl
ied all the more (uJpereperivsseusen hJ cavri", hupereperisseusen). He conti
nually forgave Israel and enjoined her to return to him and walk with him.
5:21 Even in the face of sin, the grace of God multiplied all the more so th
at (i{na, hina) just as sin reigned in the sphere of death so also grace wil
l reign through righteousness (hJ cavri" basileuvsh/ diaV dikaiosuvnh", he c
haris basileuse dia dikaiosunes). The penalty of sin is death as decreed by
God himself. It is in that sphere of death and alienation from God that sin
began its reign and has ever since continued to hold sway over Adam’s child
ren. But the reign of grace is stronger so that those who have come under th
e headship of Christ enjoy transfer to a new sphere of existence characteriz
ed by “righteousness” (imputed and imparted). This is a present reality fo
r the believer and has as its goal, eternal life (eij" zwhVn aijwvnion, eis
zoen aionion), enjoyed now and consummated in the future (5:10). | R*o
发帖数: 3781 | 6 G. Contribution of Passage to Systematic Theology
Romans 5:12-19 is a key passage in discussions about the origin of sin. It i
s clear from this text that as far as the human race is concerned, sin enter
ed through Adam. Further, there is a direct connection between the transgres
sion of Adam and the sin of the entire race. Any explanation that attempts t
o soften or do away with this direct connection falls on difficult times in
vv. 18-19 and throughout the passage. The best explanation, then, is to affi
rm a direct connection, some sort of corporate solidarity between Adam and h
is posterity. For the most part this has been viewed either seminally (the “
realist” view) or by way of federal headship. The judicial language of the
passage tends to favor the federal view. Thus the passage is not dealing wit
h “inherited corruption,” or “original sin” per se—as referring to a si
nful nature or the actual sins people commit—but with imputed guilt or what
has been reckoned to my account by God. This explanation seems to have the
greatest explanatory power regarding the details in vv. 12-19 and it maintai
ns the parallel between Christ and Adam (see comments).
45 Charles Colson, Kingdoms in Conflict (Grand Rapids: Zondervan, 1987), 182
-83.
46 The full realization of this promise awaits the millennial reign of Chris
t, but his death and resurrection set off the inaugural stages of this victo
ry and reign. |
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