Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come.
Parallel Translations
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Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come.
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neverthelesse deeth rayned from Adam to Moses even over them also that synned not with lyke transgression as dyd Adam: which is the similitude of him that is to come.
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But death reigned from Adam to Moses, euen ouer them also that sinned not after the like maner of that transgression of Adam, which was the figure of him that was to come.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (15)
Passages linked to Romans 5:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 15:45 So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.
- Romans 5:17 For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.
- Hebrews 9:27 Inasmuch as it is appointed for men to die once, and after this, judgment,
- Genesis 7:22 All on the dry land, in whose nostrils was the breath of the spirit of life, died.
- Romans 5:21 that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
- Romans 8:22 For we know that the whole creation groans and travails in pain together until now.
- Genesis 19:25 He overthrew those cities, all the plain, all the inhabitants of the cities, and that which grew on the ground.
- Hosea 6:7 But they, like Adam, have broken the covenant. They were unfaithful to me, there.
- Jonah 4:11 Shouldn’t I be concerned for Nineveh, that great city, in which are more than one hundred twenty thousand persons who can’t discern between their right hand and their left hand; and also much livestock?”
- Romans 8:20 For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope
- Genesis 4:8 Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him.
- Genesis 5:5-31 All the days that Adam lived were nine hundred thirty years, then he died. Seth lived one hundred five years, then became the father of Enosh. Seth lived after he became the father of Enosh eight hundred seven years, and became the father of other sons and daughters. All of the days of Seth were nine hundred twelve years, then he died. Enosh lived ninety years, and became the father of Kenan. Enosh lived after he became the father of Kenan eight hundred fifteen years, and became the father of other sons and daughters. All of the days of Enosh were nine hundred five years, then he died. Kenan lived seventy years, then became the father of Mahalalel. Kenan lived after he became the father of Mahalalel eight hundred forty years, and became the father of other sons and daughters and all of the days of Kenan were nine hundred ten years, then he died. Mahalalel lived sixty-five years, then became the father of Jared. Mahalalel lived after he became the father of Jared eight hundred thirty years, and became the father of other sons and daughters. All of the days of Mahalalel were eight hundred ninety-five years, then he died. Jared lived one hundred sixty-two years, then became the father of Enoch. Jared lived after he became the father of Enoch eight hundred years, and became the father of other sons and daughters. All of the days of Jared were nine hundred sixty-two years, then he died. Enoch lived sixty-five years, then became the father of Methuselah. After Methuselah’s birth, Enoch walked with God for three hundred years, and became the father of more sons and daughters. All the days of Enoch were three hundred sixty-five years. Enoch walked with God, and he was not found, for God took him. Methuselah lived one hundred eighty-seven years, then became the father of Lamech. Methuselah lived after he became the father of Lamech seven hundred eighty-two years, and became the father of other sons and daughters. All the days of Methuselah were nine hundred sixty-nine years, then he died. Lamech lived one hundred eighty-two years, then became the father of a son. He named him Noah, saying, “This one will comfort us in our work and in the toil of our hands, caused by the ground which Yahweh has cursed.” Lamech lived after he became the father of Noah five hundred ninety-five years, and became the father of other sons and daughters. All the days of Lamech were seven hundred seventy-seven years, then he died.
- Exodus 1:6 Joseph died, as did all his brothers, and all that generation.
- Exodus 1:22 Pharaoh commanded all his people, saying, “You shall cast every son who is born into the river, and every daughter you shall save alive.”
- Exodus 12:29-30 At midnight, Yahweh struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock. Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt, for there was not a house where there was not one dead.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 14. Even over them, etc. Though this passage is…
14. Even over them, etc. Though this passage is commonly understood of infants, who being guilty of no actual sin, die through original sin, I yet prefer to regard it as referring to all those who sinned without the law; for this verse is to be connected with the preceding clause, which says, that those who were without the law did not impute sin to themselves. Hence they sinned not after the similitude of Adam’s transgression; for they had not, like him, the will of God made known to them by a certain oracle: for the Lord had forbidden Adam to touch the fruit of the tree of the knowledge of good and evil; but to them he had given no command besides the testimony of conscience. The Apostle then intended to imply, that it did not happen through the difference between Adam and his posterity that they were exempt from condemnation. Infants are at the same time included in their number.
Who is a type of him who was to come. This sentence is put instead of a second clause; for we see that one part only of the comparison is expressed, the other is omitted — an instance of what is called anacoluthon You are then to take the meaning as though it was said, “as by one man sin entered into the whole world, and death through sin, so by one man righteousness returned, and life through righteousness.” But in saying that Adam bore a resemblance to Christ, there is nothing incongruous; for some likeness often appears in things wholly contrary. As then we are all lost through Adam’s sin, so we are restored through Christ’s righteousness: hence he calls Adam not inaptly the type of Christ. But observe, that Adam is not, said to be the type of sin, nor Christ the type of righteousness, as though they led the way only by their example, but that the one is contrasted with the other. Observe this, lest you should foolishly go astray with Origen, and be involved in a pernicious error; for he reasoned philosophically and profanely on the corruption of mankind, and not only diminished the grace of Christ, but nearly obliterated it altogether. The less excusable is Erasmus, who labors much in palliating a notion so grossly delirious.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain But that this Law was not that universal Law,…
But that this Law was not that universal Law, and that death did not proceed from any actual sin of everyone particularly, it appeareth hereby, that the very infants which neither could ever know nor transgress that natural Law, are notwithstanding dead as well as Adam.
Our infants.
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Not after that sort as they sin that are of more years, following their lusts: but yet the whole posterity was corrupt in Adam, when as he wittingly and willingly sinned.
Now the first Adam answereth the latter, who is Christ, as it is afterward declared.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 14 Nevertheless death reigned from Adam to Moses, even…
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.
Ver. 14. Death reigned] From the reign of death, he concludes the reign of sin. Infants are no innocents; the first sheet or blanket wherein they are covered is woven of sin, shame, blood, and filth, Eze 16:4-6.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He proceeds to prove his assertion in the foregoing…
He proceeds to prove his assertion in the foregoing verse, that sin was in the world before the law, because
death, which is the wages of sin, did reign, and had power over all mankind, from Adam to Moses, which was about two thousand five hundred years.
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Even over them that had not sinned after the similitude of Adam’s transgression; i.e. over very infants, that had not actually sinned as Adam did. But though infants did not sin like Adam, yet they sinned in Adam; the guilt of his sin was imputed to them, else death could have had no power over them. Infants (as one saith) are not altogether innocents; the very first sheet or blanket wherewith they are covered is woven of sin and shame, of blood and filth, Eze 16:4,6.
Who is the figure of him that was to come; of his offspring, (so some), which came of him in after times; his posterity (as before) was represented in his person: but others better expound it of Christ, who is the Second Adam; and of whom Adam was a figure or type, not in respect of such things as were personal to either of them, but of that which by them redounded to others. The first Adam was the original of man’s natural and earthly being; the Second Adam, of his spiritual and heavenly. By the first, sin and death came into the world; by the Second, righteousness and life.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The apostle had asserted, That sin was in the…
The apostle had asserted, That sin was in the world before the written law of Moses; here he proves it thus: "Death, the wages of sin, did reign in the world, and had power over all mankind from Adam to Moses; therefore sin was in the world from Adam to Moses." By them that have not sinned after the similitude of Adam’s transgression, infants are generally understood; the guilt of Adam’s sin is imputed to them, else death could have no power over them.
The argument runs thus: Death is a punishment of sin, but infants die who never sinned actually, therefore they die for Adam’s sin: Sin brought mortality into their nature, and the wages of sin is death: They brought a sinful nature into the world with them, which God gave the Jews of old an intimation of, by appointing the sacrament of circumcision signifying that infants brought something into the world with them, which was early to be cut off; he also signifies the same to us Christians, by appointing the ordinance of baptism for children, which he calls the laver of regeneration: Now, a laver supposes uncleanness; what is pure, needs no laver.
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Learn hence, That infants, as soon as they live, have in them the seeds of death: Sin is the seed of death, the principle of corruption. God doth infants no wrong when they die: their death is of themselves, for they have the seeds of death in themselves. All death is the wages of sin, and therefore can be no injustice to the sinner; thus death reigned form Adam to Moses, yea, even to this day; and, like an insatiable tyrant, will continue to reign and slay universally, and beyond number, from the infant to the aged, from the dunghill to the throne, sparing neither age nor sex, neither great nor small, neither sacred nor profane.
From whence to the end of the chapter, the apostle enters upon a comparison betwixt Adam and Christ, whom he here calls a figure or resemblance of him that was to come, that is, of Christ. As Adam was the root of sin and death to all his natural seed, so Christ is the root of holiness and life to all his spiritual seed.
As by the first Adam, sin, and by sin death came upon all men; so by the second Adam came righteousness, and by righteousness life on all believers. As the fist Adam merited death, so the second Adam life for all his offspring: Thus, Adam was the figure of him that was to come.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Nevertheless death reigned from Adam to Moses,.... Though the…
Nevertheless death reigned from Adam to Moses,.... Though the law of Moses was not yet given, death exerted itself, and extended its dominion over all the sons and daughters of Adam, during the interval between Adam and Moses; which clearly shows that sin was in the world, and that there must be a law in being, which that was a transgression of: death is represented as a king, as sin and Satan sometimes are; and indeed, death reigns by sin, and Satan both by sin and death; their empires rise, stand, and fall together. So Bildad calls death "the king of terrors", Job 18:14; and a very formidable and powerful king he is; his dominion is very large, his power uncontrollable, and the dread of him very great, especially to Christless sinners. The Jews say (b), that at the resurrection the world will be renewed, and will not be as at the first, when , "death reigned in the world"; referring to the same period of time the apostle here does. The subjects of his government were not only adult persons, who had been guilty of many actual transgressions, but he reigned
even over them that had not sinned after the similitude of Adam's transgression. This does not exclude the dominion of death over such who had sinned after the likeness of Adam, but rather confirms its power over them; nor does it intend adult Gentiles, who did not sin in the same manner, nor against the same law, as Adam did; but it designs infants, not yet guilty of actual sin; and therefore since death reigns over them, who only holds and exercises his dominion by virtue of sin, it follows, that they must have original sin in them; the guilt of Adam's transgression must be imputed to them, and the corruption of nature, from him, derived unto them, or it could not reign over them. A child of a year old, the Jewish doctors (c) say, has not tasted the taste of sin, that is, has not committed actual sin; and observe (d), that young children die on account of the sins of their parents: but the true reason of their dying is here suggested by the apostle; which is the transgression of Adam:
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who is the figure of him that was to come; meaning, either his posterity that were to come out of his loins, whose figure, type, and representative he was; or rather Christ, who is sometimes called , "he that was to come"; and the Arabic version reads the words thus, "who was a type of Adam that was expected"; that is, of Christ the second Adam, that was expected to come, according to the promise and prophecy: of him the first Adam was a type, in his human nature, in the formation and quality of it; as the first Adam was made by God of the virgin earth, the second Adam was born of a virgin; as the first, so the second Adam was pure, holy, upright, and wise; in his office, as Lord of the world, head of the woman, priest in his house, and prophet to his posterity; in his marriage with Eve, a figure of the church; but in nothing more clearly than in his being a covenant head to all his offspring: and this is what the apostle chiefly designs, since he runs the parallel between them on this account in the following verses; showing, that as the one conveyed sin and death to all his seed, so the other communicates righteousness and life to all that belong to him. So the Jews say (e), that by Adam is intimated the righteous branch, the Messiah; and that , "the secret of Adam is the secret of the Messiah".
(b) Tzeror Hammor, fol. 96. 1. (c) T. Bab. Yoma, fol. 22. 2. (d) Massecheth Calah, fol. 17. 2. (e) R. Abraham Seba, Tzeror Hammor, fol. 2. 3. & 3. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Death reigned - And how vast is his kingdom!…
Death reigned - And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered. Even over them that had not sinned after the likeness of Adam's transgression - Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law. Who is the figure of him that was to come - Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offense; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Nevertheless, death reigned from Adam to Moses]…
Verse 14. Nevertheless, death reigned from Adam to Moses] This supposes, as Dr. Taylor very properly observes:-
1. That sin was in the world from Adam to Moses.
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2. That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam's transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham.
3. That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet-
4. Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam's one transgression.
Who is the figure of him that was to come.] Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars:-
1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, Ro 5:12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, Joh 1:9.
2. As in Adam all die; so in Christ shall all be made alive, 1Co 15:22. For, since by man came death, by man came also the resurrection of the dead, 1Co 15:21.
3. As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, Ro 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rom 5:14. Nevertheless — Though the law was not…
Rom 5:14. Nevertheless — Though the law was not yet given by Moses, yet sin was in the world, and was imputed, as appears by this, that death, which is the punishment of sin, was in the world at that time, and reigned — Brought all under its power, from Adam to Moses — As Rom 5:21, and Rom 6:12, even over them, &c. — Not only over them that had sinned after the similitude of Adam’s transgression, but also over infants that had not committed actual sin, as Adam had done, and over others who had not, like him, sinned against an express law. Who is the figure of him that was to come — A lively type of Christ in his public capacity, each of them being a public person, and a federal head of mankind: the one the fountain of sin and death to mankind by his offence, the other of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the difference between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death, through the sin of the first Adam, reigned even over them who had not sinned after the likeness of Adam’s transgression: so through the righteousness of Christ, even those who have not obeyed after the likeness of his obedience, shall reign in life. We may add, as the sin of Adam, without the sins which we afterward committed, brought us death: so the righteousness of Christ, without the good works which we afterward perform, brings us life, although still every good as well as evil work will receive its due reward.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Nevertheless - Notwithstanding that sin is not imputed where…
Nevertheless - Notwithstanding that sin is not imputed where there is no law, yet death reigned.
Death reigned - People died; they were under the dominion of death in its various melancholy influences. The expression “death reigned” is one that is very striking. It is a representation of death as a monarch; having dominion over all that period, and overall those generations. Under his dark and withering reign people sank down to the grave. We have a similar expression when we represent death as “the king of terrors.” It is a striking and affecting personification, for.
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(1) His reign is absolute. He strikes down whom he pleases, and when he pleases.
(2) There is no escape. All must bow to his sceptre, and be humbled beneath his hand,
(3) It is universal. Old and young alike are the subjects of his gloomy empire.
(4) It would be an eternal reign if itwere not for the gospel.
It would shed unmitigated woes upon the earth; and the silent tread of this terrific king would produce only desolation and tears forever.
From Adam to Moses - From the time when God gave one revealed law to Adam, to the time when another revealed Law was given to Moses. This was a period of 2500 years; no inconsiderable portion of the history of the world. Whether people were regarded and treated as sinners then, was a very material inquiry in the argument of the apostle. The fact that they died is alleged by him as full proof that they were sinners; and that sin had therefore scattered extensive and appalling woes among people.
Even over them - Over all those generations. The point or emphasis of the remark here is, that it reigned over those that had sinned under a different economy from that of Adam. This was what rendered it so remarkable; and which showed that the withering curse of sin had been felt in all dispensations, and in all times.
After the similitude ... - In the same way; in like manner. The expression “after the similitude” is an Hebraism, denoting in like manner, or as. The difference between their case and that of Adam was plainly that Adam had a revealed and positive law. They had not. They had only the law of nature, or of tradition. The giving of a law to Adam, and again to the world by Moses, were two great epochs between which no such event had occurred. The race wandered without revelation. The difference contemplated is not that Adam was an actual sinner, and that they had sinned only by imputation. For,
The expression “to sin by imputation” is unintelligible, and conveys no idea. The apostle makes no such distinction, and conveys no such idea. His very object is different. It is to show that they were actual sinners; that they transgressed law; and the proof of this is that they died. It is utterly absurd to suppose that people from the time of Adam to Moses were sinners only by imputation. All history is against it; nor is there the slightest ground of plausibility in such a supposition.
Of Adam’s transgression - When he broke a plain, positive revealed law. This transgression was the open violation of a positive precept; theirs the violation of the laws communicated in a different way; by tradition, reason, conscience, etc. Many commentators have supposed that infants are particularly referred to here. Augustine first suggested this, and he has been followed by many others. But probably in the whole compass of the expositions of the Bible, there is not to be found a more unnatural and forced construction than this. For,
(1) The apostle makes no mention of infants. He does not in the remotest form allude to them by name, or give any intimation that he had reference to them.
(2) The scope of his argument is against it. Did infants only die? Were they the only persons that lived in this long period? His argument is complete without supposing that he referred to them. The question in regard to this long interval was, whether people were sinners? Yes, says the apostle. They died. Death reigned; and this proves that they were sinners. If it should be said that the death of infants would prove that they were sinners also, I answer,
That this was an inference which the apostle does not draw, and for which he is not responsible. It is not affirmed by him. If it did refer to infants, what would it prove? Not that the sin of Adam was imputed, but that they were personally guilty, and transgressors. For this is the only point to which the argument tends.
The apostle here says not one word about imputation. He does not even refer to infants by name; nor does he here introduce at all the doctrine of imputation. All this is mere philosophy introduced to explain difficulties; but whether true or false, whether the theory explains or embarrasses the subject, it is not needful here to inquire.
(3) The very expression here is against the supposition that infants are intended. One form of the doctrine of imputation as held by Edwards, Starter, etc. has been that there was a constituted oneness or personal identity between Adam and his posterity; and that his sin was regarded as truly and properly theirs; and they as personally blameworthy or ill-deserving for it, in the same manner as a man at 40 is answerable for his crime committed at 20. If this doctrine be true, then it is certain that they not only had “sinned after the similitude of Adam’s transgression,” but had committed the very identical sin, and that they were answerable for it as their own. But this doctrine is now abandoned by all or nearly all who profess to be Calvinists; and as the apostle expressly says that they had not sinned after the similitude of Adam’s transgression, it cannot be intended here.
(4) The same explanation of the passage is given by interpreters who nevertheless held to the doctrine of imputation. Thus, Calvin says on this passage, “Although this passage is understood commonly of infants, who, being guilty of no actual sin, perish by original depravity, yet I prefer that it should be interpreted generally of those who have not the Law. For this sentiment is connected with the preceding words, where it is said that sin is not imputed where there is no law. For they had not sinned according to the similitude of Adam’s transgression, because they had not as he had the will of God revealed. For the Lord forbid Adam to touch the fruit (of the tree) of the knowledge of good and evil; but to them he gave no command but the testimony of conscience.” Calvin, however, supposes that infants are included in the “universal catalogue” here referred to. Turretine also remarks that the discussion here pertains to all the adults between Adam and Moses. Indeed, it is perfectly manifest that the apostle here has no particular reference to infants; nor would it have ever been supposed, but for the purpose of giving support to the mere philosophy of a theological system.
(According to our author, the disputed clause in Rom 5:14, “even over them,” etc., is to be understood of those who had not sinned against “a revealed or positive law.” Many eminent critics have explained the phrase in the same way, and yet arrived at a very different conclusion from that stated in the commentary, namely, that people die simply on account of actual or personal sin. - Bloomfield Crit. Dig. vol. v. p. 520. There are, however, very strong objections against this interpretation.
1. It is not consistent with the scope of the passage. The apostle had asserted in Rom 5:12, that all die in consequence of the sin of the one man (see the supplementary note). And in Rom 5:13-14 proceeds to prove his position thus: People universally die; they must, therefore, have transgressed some law; not the Law of Moses, for people died before that was in being. Death absolutely reigned between Adam and Moses, even over them who had not broken a revealed law. therefore, people have died, in consequence of the sin of the one man. But in this chain of reasoning there is a link awanting. The conclusion does not follow; for though the persons in question had not broken a positive law, they had yet broken the law of nature, written on the heart, and might, therefore, have been condemned on account of a breach of it, Rom 2:12. But if we explain the clause under discussion, of infants who have not personally sinned like Adam against any law whatever, we ascend at once to the conclusion, that all die on account of Adam’s sin.
2. The particle “even,” καί kai seems to intimate, that a new class different from that before mentioned, or at all events a subdivision of it, is now to be introduced. None of all the multitudes that lived between Adam and Moses, had sinned against a positive or revealed law. To avoid an unmeaningful tautology therefore, some other sense must be attached to the clause. It is vain to affirm that the particle “even” simply lays “emphasis” on the fact, that they die who had not sinned against a positive law, since were we to admit this forced construction, we should still ask, to what purpose is the emphasis? The fact to which it is supposed to draw attention, as has been noticed already, falls short of proving the apostle’s point.
3. Moreover, since “the similitude,” etc. is quite a general expression containing no particular intimation in itself, as to that, in which the likeness consists, we are just as much at liberty to find the resemblance in personal transgression, as others, in transgression against revealed laws. To sin personally is to sin like Adam. Nay, the resemblance in this case is complete; in the other view it is imperfect, scarcely deserving to be called a resemblance at all. For they who have no revealed law, may yet be said to sin like Adam in some very important respects. They sin wilfully and presumptuously against the law written in their hearts, in spite of the remonstrances of conscience, etc. The only difference in fact, lies in the mode or manner of revelation. But if we suppose the likeness to lie in personal sin, we can find a class who have not sinned like Adam in any way whatever. And why this class should be supposed omitted, in an argument to prove that all people die in consequence of Adam’s sin, it is difficult to conceive.
What though infants are not “alluded to by name?” No one has ever asserted it. Had this been the case, there could have been no dispute on the point. To say, however, that the apostle “does not give any intimation that he had reference to infants,” is just a begging of the question, a taking for granted what requires to be proved. Perhaps, as Edwards suggests, “such might be the state of language among Jews and Christians at that day, that the apostle might have no phrase more aptly to express this meaning. The manner in which the epithets personal and actual, are used and applied now in this case, is probably of later date, and more modern use,” p. 312, Orig. Sin.
The learned author of this commentary objects further, to the opinion that infants who have not sinned personally are embraced in the clause under discussion; that “to sin by imputation is unintelligible, and conveys no idea.” It is his own language, and he alone is responsible for it. He tells us also, that “it is utterly absurd, to suppose that people, from the time of Adam to Moses, were sinners only by imputation.” No one ever supposed so, nor does the view, to which he objects, at all involve any such consequence. Again he affirms, “that the scope of the apostle’s argument is against the application of the clause to infants;” and asks, for what purpose we cannot divine: “Did infants only die?” The answer is obvious. No! Death reigned over all who lived from Adam to Moses, even over that class who had not sinned personally. As to the true scope of the passage, and the view that is most consonant to it, enough has been said already.)
Who is the figure - τύπος tupos. “Type.” This word occurs sixteen times in the New Testament, Joh 20:25 (twice); Act 7:43-44; Act 23:25; Rom 5:14; Rom 6:17; 1Co 10:6, 1Co 10:11; Phi 3:17; 1Th 1:7; 2Th 3:9; 1Ti 4:12; Tit 2:7; Heb 8:5; 1Pe 5:3. It properly means,
Any impression, note, or mark, which is made by percussion, or in any way, Joh 20:25, “the print (type) of the nails.”
(2)An effigy or image which is made or formed by any rule; a model, pattern. Act 7:43, “ye took up the tabernacle of Moloch and the star of your god Remphan, figures (types) which ye had made.” Act 7:44, “that he should make it (the tabernacle) according to the fashion (type) which he had seen,” Heb 8:5.
(3)A brief argument, or summary, Act 23:25.
(4)A rule of doctrine, or a law or form of doctrine, Rom 6:17.
(5)An example or model to be imitated; an example of what we ought to be, Phi 3:17; 1Th 1:7; 2Th 3:9; 1Ti 4:12; Tit 2:7; 1Pe 5:3; or an example which is to be avoided, an example to warn us, 1Co 10:6, 1Co 10:11.
In this place it is evidently applied to the Messiah. The expression “he who was to come” is often used to denote the Messiah. As applied to him, it means that there was in some respects a similarity between the results of the conduct of Adam and the effects of the work of Christ. It does not mean that Adam was constituted or appointed a type of Christ, which would convey no intelligible idea; but that a resemblance may be traced between the effects of Adam’s conduct and the work of Christ. It does not mean that the person of Adam was typical of Christ; but that between the results of his conduct and the work of Christ, there may be instituted a comparison, there may be traced some resemblance. What that is, is stated in the following verses. It is mainly by way of contrast that the comparison is instituted, and may be stated as consisting in the following points of resemblance or contrast.
(1) Contrast.
By the crime of one, many are dead; by the work of the other, grace will much more abound, Rom 5:15. In regard to the acts of the two. In the case of Adam, one offence led on the train of woes; in the case of Christ, his work led to the remission of many offences, Rom 5:16. In regard to the effects. Death reigned by the one; but life much more over the other.
(2) Resemblance. By the disobedience of one, many were made sinners; by the obedience of the other, many shall be made righteous, Rom 5:18-19. It is clear, therefore, that the comparison which is instituted is rather by way of antithesis or contrast, than by direct resemblance. “The main design is to show that greater benefits have resulted from the work of Christ, than evils from the fall of Adam.” A comparison is also instituted between Adam and Christ in 1Co 15:22, 1Co 15:45. The reason is, that Adam was the first of the race; he was the fountain, the head, the father; and the consequences of that first act could be seen everywhere. By a divine constitution the race was so connected with him, that it was made certain that, if he fell, all would come into the world with a nature depraved, and subject to calamity and death, and would be treated as if fallen, and his sin would thus spread crime, and woe, and death everywhere. The evil effects of the apostasy were everywhere seen; and the object of the apostle was to show that the plan of salvation was adapted to meet and more than counterveil the evil effects of the fall. He argued on great and acknowledged facts - that Adam was the first sinner, and that from him, as a fountain, sin and death had flowed through the world. Since the consequences of that sin had been so disastrous and widespread, his design is to show that from the Messiah effects had flowed more beneficent than the former were ruinous.
“In him the tribes of Adam boast.
More blessings than their father lost.”
Watts.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Nevertheless death reigned from Adam to Moses, even over…
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression--But who are they?--a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [AUGUSTINE, BEZA, HODGE]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in Rom 5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it--which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice--namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them."
who is the figure--or, "a type."
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of him that was to come--Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [FRITZSCHE, DE WETTE, ALFORD]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. Nevertheless, death reigned—The previous verse assumed that there…
14. Nevertheless, death reigned—The previous verse assumed that there was sin during the patriarchate; this verse proves it from the existence of death. That death implies sin he assumes from the account of the fall in Genesis. Changing the order of the steps of the apostle’s reasoning in these two verses, we arrange it thus: During the patriarchate there was death, therefore sin, therefore law. The inference is, if that period is covered by death, sin, and law, it is included in the parallel ruin from Adam and redemption by Christ; and the Messiah and justification must not be monopolized by Judaism.
Sinned after… Adam’s transgression—Referring not to infants, but to all who lived during the patriarchate. They did not, like Adam, (nor like the Jews,) transgress a revealed law, but only the inner law written on the heart. (See note Rom_2:14.)
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Paul now specifies three particulars of the antithesis, namely, the quality, the number, and the results, showing in each the excess of the good in Christ over the evil in Adam.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. reigned] See below, on Rom_5:21. The idea is…
14. reigned] See below, on Rom_5:21. The idea is of unquestioned dominion.
after the similitude, &c.] i.e. by conscious transgression of express precepts. The phrase thus exactly meets the case of infant-death, and also includes all other cases, supposed possible, in which no distinct violation of then-known law was traceable.
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the figure] Lit. a figure. The word “type,” (derived from the Gr. word used here,) expresses the meaning exactly. Adam so sinned that his sons, even irrespective of personal sins, died—a penal death. Christ, the last Adam, so lived and suffered that his “brethren,” irrespective of personal merit, live, with the life of the justified.
him that was to come] Christ; mysteriously foretold from the first as “to come.” A sentence is quoted from the Rabbis: “The last Adam is Messiah.”—Observe that the doctrine of the imputed guilt of the First Sin is distinctly found in Judaic literature. As Meyer says on Rom_5:12, (Germ. ed., p. 241,) it probably was a part of the Apostle’s belief before his conversion, but one “which he found, in his Christian enlightenment, no reason to reject;” on the contrary, he incorporated it as an integral part of his Gospel-teaching.—(And this he did, let us add, as the commissioned messenger of the Truth.)
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) After the similitude of Adam’s transgression—i.e., “in direct…
(14) After the similitude of Adam’s transgression—i.e., “in direct defiance of divine command.” They had not incurred just punishment as Adam had, and yet they died. Why? Because of Adam’s sin, the effects of which extended to them all, just in the same way as the effects of the death of Christ extend to all.
Who is the figure.—Better, type. There is thus hinted at the parallelism which was omitted in Rom_5:12. Adam was the type of Christ, his sin and its effects the type of Christ’s death and its effects. No doubt the way in which this point is introduced is, in a mere rhetorical sense, faulty. St. Paul was, however, much above caring for rhetoric. And beside, it must be remembered that he wrote by dictation, and, probably, never revised what the amanuensis had written. This fact has very rightly been insisted on by Dr. Vaughan (Preface to Third Edition, p. 22), “We must picture to ourselves in reading this profound Epistle to the Romans a man full of thought, his hands, perhaps, occupied at the moment in stitching at the tent-cloth, dictating one clause at a time to the obscure Tertius beside him, stopping only to give time for the writing, never looking it over, never, perhaps, hearing it read over, at last taking the style into his hand to add the last few words of affectionate benediction.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 14. Death reigned from Adam to Moses. None could…
14. Death reigned from Adam to Moses. None could escape his universal dominion. He reigned, (1) although law had not come; (2) and those over whom he reigned had not repeated Adam's sin. (3) Unconscious infants could not have sinned against natural law. Hence the inference is that all had sinned in Adam. Hence, again, Adam is a representative man, a representative of all the race, a figure of him that was to come. A type of Christ, likewise a representative of all the race. Through the one all have sinned; through the other all are made righteous, as far as the sin in Adam is involved.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Nevertheless death reigned from Adam until Moses, even over…
Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come . [The comparison opened in Rom_5:12 is carried through various contrasts and correlations until it closes, as modified by the intervening verses, in Rom_5:18 . Adding to Rom_5:12 the modifications which appear in Rom_5:18 ; and skipping the intervening correlations, that we may get the connection, and have the central thought clearly before us, we would paraphrase thus: Now, since Christ is the source of justification and all its benefits, we submit to you a comparison between him and Adam, who is the source of condemnation and all its hardships, thus: As through the act of the one man, Adam, sin entered into the world, and as through this one sin death also entered, so that for this one sin the sentence of death passed upon us all, even so through the one act of the one, Christ (viz.: his suffering on the cross), the free gift of being accounted righteous came unto all men to justify them (i. e., to release them from the sentence of death which came upon them by Adam's sin), that they might live. Such is the central thought of the remainder of this chapter. But we have anticipated the full comparison, and the reader must bear in mind, in the perusal of what follows, that Paul is working it out, and does not complete it until Rom_5:18 . With Rom_5:13 Paul enters on a proof that all sinned in Adam, and incurred the death penalty by reason of his sin as their federal head, and not by reason of their own individual sins. To understand his argument, we must remember that God gave a law of life and death to Adam, and then refrained from giving any law like it until the days of Moses. The law of Moses was also one of life and death. It provided that those who kept it should live, and that those who failed to keep it should die. But as none kept it, it became a general law, involving all under it in the condemnation of death. It is clear, therefore, that Adam died for his own sin, and equally clear that those who lived under the Mosaic law might have died for their own sin as well as for Adam's sin. But for whose sin did those die who lived in the twenty-five centuries between Adam and Moses? Clearly they died for the sin committed by Adam, their head. Keeping these things before us, we follow Paul's reasoning thus: It is clear that men die because they sinned in Adam, their federal head, and not because they committed sin in their individual capacity; for though it is true that the people living in the world from the days of Adam until the giving of the law committed sin, yet where there is no law condemning to death (and there was none such in those days) sin is not imputed so as to incur the sentence of death. Therefore, in this absence of law, the people of that day would have lived in spite of their own individual sins; nevertheless death reigned from Adam until Moses, even over those who had not broken any law having a death penalty attached to it, as did Adam, who, in his representative capacity as head of the race, was a figure or a type of the coming Christ, who was also to be manifested as a representative head of the race. It may be noted here that some, by reason of their gross wickedness, may have been specially punished by death, as, for instance, those who were obliterated by the deluge, or those who were burned in the flames of Sodom, etc., and also it may be observed that murderers should suffer death for their sin (Gen 9:6). But there was no general law involving all in the death penalty, and such special instances in no way weakened Paul's argument, for these, indeed, died by special dispensation of providence, on account of their peculiar wickedness; but they would have died just the same, under the decree passed upon Adam, if they had never been guilty of this peculiar wickedness, just as all others died who were not thus guilty. In other words, individual guilt did not bring the death sentence, for it already rested on all; it only brought a sudden, summary and peculiar mode of death upon these particular sinners, so as to stamp them as abnormally wicked.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Adam to Moses
Adam to Moses
Broadly, the contrast is: Adam: sin, death; Christ: righteousness, life. Adam drew down into his ruin the old creation Rom 8:19-22 of which he was lord and head. Christ brings into moral unity with God, and into eternal life, the new creation of which he is Lord and Head. Eph 1:22; Eph 1:23. Even the animal and material creation, cursed for man’s sake. Gen 3:17 will be delivered by Christ.; Isa 11:6-9; Rom 8:19-22.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Nevertheless, death
Nevertheless, death
"Even though what I have just said is true, death" or "There was no written law from the time of Adam to the time of Moses, but death." (See: Romans 5:13)
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death ruled from Adam until Moses
Paul is speaking of death as if it were a king who ruled. AT: "people continued to die from the time of Adam until the time of Moses as a consequence of their sin" (See: Personification and Metaphor)
even over those who did not sin like Adam's disobedience
"even people whose sins were different from Adam's continue to die"
who is a pattern of him who was to come
Adam was a pattern of Christ, who appeared much later. He had much in common with him.
For if by the trespass of one the many died
Here "one" refers to Adam. AT: "For if by one man's sin, many died" (See: Assumed Knowledge and Implicit Information)
how much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound for the many
Here "grace" refers to God's free gift that he made available to everyone through Jesus Christ. AT: "even more through the man Jesus Christ, who died for us all, did God kindly offer us this gift of everlasting life, although we do not deserve it" (See: Assumed Knowledge and Implicit Information)
translationWords
Adam
Moses
disobey
gift
trespass
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.