"Condemnation" and "damnation" are the same Greek word in the NT.
They are to eternal death, not physical death.
Paul uses the word “death” a lot in chapter 5, at least some times “death” could not be referring to the “second death” and could only be referring to spiritual death and/or physical death.
“All” people (righteous and unrighteous) will die until the Lord returns and this is the result of Adam and Eve sinning, since they sinned, unfortunately, spiritual and physical death became part of the salvation process.
Look at verse 12 Therefore, just as
sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned—
We agree: Adam and Eve were the first to sin and, in that way, brought sin into the salvation system (requiring forgiveness). The “death” came to all people (righteous and unrighteous both experience physical and spiritual death, since all sin), but not all experience the second death, which is not being addressed here.
Look at 17…by the trespass of the one man,
death reigned … the gift of righteousness
reign in life through the one man, Jesus Christ.
The time of death reigning is not hell, but for those living with death hanging over them and is contrasted with the righteousness reign in life now for those in Christ.
The second death does not weigh on the nonbeliever, since he/she does not believe in hell, but they do believe in physical death and that death weighs on them heavily.
Ro. 5:18 Consequently, just as one trespass resulted in
condemnation for all people, so also one righteous act resulted in
justification and life for all people.
Paul uses the same word “all people” twice in the same sentence yet not every person stands justified, so the “all people” cannot mean every conceived person.
Yes, Adam and Eve sinning did result in all mature adults sinning and thus because they all sinned stand condemned.
Ro. 5: 19 For just as through the disobedience of the one man the
many were made sinners, so also through the obedience of the one man the
many will be made righteous.
Paul goes on to use the word “many” which never refers to every conceived person, yet according to your understanding, since this is talking about Adam Paul had to mean “all” (every conceived person).
Right, Eve is nowhere mentioned, all is reckoned through the man in the OT.
My point is not about Eve, but the Bible does not say death is: “because Adam sinned”, but says “because all sinned”.
But it does say Adam sinned, when you understand Paul's agrument in
Romans 5:12-14 , which is an excellent example of what Peter means when he says, "Paul's letters contain some things that are hard to understand..." (
2 Peter 3:16), because there is a lot to unpack in
Romans 5:12-14 and
Romans 5:18-19.
No that is not Paul’s words, but “because all sinned” is Paul’s words.
Sin was still in the world even if there was no written Law like the one given Moses, there was a law on the mature adult’s heart (they had knowledge of good and evil). Paul certainly is
not saying: “Between Adam and Moses people were not sinning, so people died only because of Adam’s sin.”
Paul's argument in
Romans 5:12-14 is to show that the reason all died between Adam and Moses is because Adam's sin was acccounted/credited/imputed to them,
just as Christ's righteousness is accounted/credited/imputed to us (
Romans 5:18-19).
Christ is the "second Adam" (
1 Corinthians 15:47), by whom righteousness is reckoned/credited/imputed to us
just as the first Adam's sin was reckoned/credited/imputed to us (
Romans 5:18-19).
1 Cor. 15:47 The first man was of the dust of the earth; the second man is of heaven.
This says nothing about imputed righteousness?
Ro. 5:18-19 means: as a result of Adam sinning, all mature adults will sin (the knowledge of good and evil provides tons of ways for mature adults to sin). It has nothing about Adam’s sin being imputed to all people (and that would have to include Christ since Christ was 100% human).
So his argument in
Romans 5:12-14 is:
Death is the result of sin (
Romans 6:23).
Sin is transgression of the law.
Therefore, where there is no law, there is no sin (5:13b).
There was no law from Adam to Moses, therefore, there was no sin.
But sin was in the world (5:13) before the law was given because all died, and death is the result of sin.
So how was sin in the world when there was no law to sin against?
Sin entered the world before Moses and the law through
one man (5:12), and all died because of
one man's sin, even though
they did not sin by transgressing the law (5:14).
Adam's sin was reckoned/credited/imputed to those
who did not sin (5:14)--because there was no law to sin against,
[the reckoning to them of Adam's sin thereby
making them sinners (
Romans 5:19) from the day of their
birth--enemies of God and by nature (birth) objects of God's wrath (
Ephesians 2:3;
Romans 5:9-10, and
]
showing that Adam's sin is reckoned/creditied/imputed to all mankind (
all condemened,
all made sinners--
Romans 5:18-19).
And we also find this reckoning/crediting/imputing in regard to
righteousness. . .in Abraham in
Genesis 15:6, which Paul
brings forth into the NT in
Romans 4:3-5, and applies by faith to all those
in Christ.
So, they all died between Adam and Moses because of
Adam's sin which was reckoned/credited/imputed to them, and is
the basis for Paul's contrasting parallels of "imputation" in
Romans 5:18-19, where Adam's condemnation/disobedience
is reckoned/credited/imputed to all those of Adam,
just as Christ's justification/obedience is reckoned/accounted/credited
to all those of Christ.
Why do you say: “Day of their birth” and not at conception?
All mature adults have “knowledge of Good and Evil” and a conscience, which can condemn them.
Romans 2:15 They show that
the requirements of the law are written on their hearts,
their consciences also bearing witness, and their thoughts sometimes
accusing them and at other times even defending them.)
Gen 15:6 Abram believed the Lord, and he credited it to him as righteousness.
How is this suggesting anything was
imputed to Abram? Righteousness coming to an individual because they believe is not imputing righteousness, but faith results in righteousness.
Ro. 4: 3 What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.” 4 Now to the one who works, wages are not credited as a gift but as an obligation. 5 However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness.
This is contrasting: working to become righteous with trusting (faith) God to be made righteous. There is nothing about imputing righteousness. Working results in pay (trying to earn something), while not working and trusting results in a free undeserved gift being given by the Loving God.
