The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 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. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
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Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Therefore as sin entered into the world through one man, and death through sin; so death passed to all men, because all sinned. For until the law, sin was in the world; but sin is not charged when there is no law. 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. But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 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. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous. The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
Parallel Translations
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The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift came of many trespasses to justification.
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.
So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
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And the gifte is not over one synne as deeth cam thorow one synne of one that synned. For damnacion cam of one synne vnto condemnacion: but the gyft cam to iustify from many synnes.
For yf by the synne of one deeth raigned by the meanes of one moche more shall they which receave aboundance of grace and of the gyfte of rightewesnes raygne in lyfe by the meanes of one (that is to saye) Iesus Christ.
Lykewyse then as by the synne of one condemnacion cam on all men: even so by the iustifyinge of one cometh the rightewesnes that bringeth lyfe vpo all men.
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Neither is the gift so, as that which entred in by one that sinned: for the fault came of one offence vnto condemnation: but the gift is of many offences to iustification.
For if by the offence of one, death reigned through one, much more shall they which receiue that abundance of grace, and of that gift of that righteousnesse, reigne in life through one, that is, Iesus Christ.
Likewise then as by the offence of one, the fault came on all men to condemnation, so by the iustifying of one, the benefite abounded toward all men to the iustification of life.
Cross-references (48)
- 1 Corinthians 15:21-22 (v17) For since death came by man, the resurrection of the dead also came by man. For as in Adam all die, so also in Christ all will be made…
- Romans 5:12 (vv17–18) Therefore as sin entered into the world through one man, and death through sin; so death passed to all men, because all sinned.
- 1 Corinthians 15:49 (v17) As we have borne the image of those made of dust, let’s also bear the image of the heavenly.
- 1 Corinthians 15:22 (v18) For as in Adam all die, so also in Christ all will be made alive.
- John 10:10 (v17) The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.
Show all 47 cross-references
- 2 Timothy 2:12 (v17) If we endure, we will also reign with him. If we deny him, he also will deny us.
- Romans 5:15 (v18) But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by…
- Romans 5:19 (v18) For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous.
- Acts 13:39 (v18) and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
- Revelation 22:5 (v17) There will be no night, and they need no lamp light or sun light; for the Lord God will illuminate them. They will reign forever and ever.
- Genesis 3:6 (v17) When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one…
- Romans 4:25 (v18) who was delivered up for our trespasses, and was raised for our justification.
- 1 Timothy 2:4-6 (v18) who desires all people to be saved and come to full knowledge of the truth. For there is one God, and one mediator between God and men, the…
- Hebrews 2:9 (v18) But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor,…
- Revelation 20:4 (v17) I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of…
- Revelation 20:6 (v17) Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God…
- John 1:7 (v18) The same came as a witness, that he might testify about the light, that all might believe through him.
- Acts 13:38-39 (v16) Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, and by him everyone who believes is…
- Romans 3:19-22 (v18) Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world…
- Philippians 3:9 (v17) and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the…
- Revelation 3:21 (v17) He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
- Isaiah 61:10 (v17) I will greatly rejoice in Yahweh! My soul will be joyful in my God, for he has clothed me with the garments of salvation. He has covered me…
- Isaiah 1:18 (v16) “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red…
- John 12:32 (v18) And I, if I am lifted up from the earth, will draw all people to myself.”
- 1 Timothy 1:14 (v17) The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus.
- 1 Peter 2:9 (v17) But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of…
- Revelation 5:9-10 (v17) They sang a new song, saying, “You are worthy to take the book and to open its seals: for you were killed, and bought us for God with your…
- Isaiah 43:25 (v16) I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Isaiah 44:22 (v16) I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
- Matthew 25:34 (v17) Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
- Romans 5:20 (v17) The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly;
- Romans 6:23 (v17) For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
- James 2:5 (v17) Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
- John 3:26 (v18) They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and…
- 1 Corinthians 4:8 (v17) You are already filled. You have already become rich. You have come to reign without us. Yes, and I wish that you did reign, that we also…
- 1 Corinthians 6:9-11 (v16) Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor…
- 1 Corinthians 11:32 (v16) But when we are judged, we are punished by the Lord, that we may not be condemned with the world.
- Galatians 3:10 (v16) For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things…
- 1 Timothy 1:13-16 (v16) although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. The…
- James 2:10 (v16) For whoever keeps the whole law, and yet stumbles in one point, he has become guilty of all.
- 2 Peter 1:1 (v18) Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our…
- 1 John 2:20 (v18) You have an anointing from the Holy One, and you all have knowledge.
- Revelation 1:6 (v17) and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen.
- Genesis 3:6-19 (v16) When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one…
- Genesis 3:19 (v17) You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall…
- Luke 7:47-50 (v16) Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.” He…
- Romans 8:39 (v17) nor height, nor depth, nor any other created thing will be able to separate us from God’s love which is in Christ Jesus our Lord.
47 distinct cross-references across this passage (48 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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John Calvin 1540 · Public Domain On vv16–18 16. This is especially an explanation of what he…
16. This is especially an explanation of what he had said before, — that by one offense guilt issued in the condemnation of us all, but that grace, or rather the gratuitous gift, is efficacious to our justification from many offenses. It is indeed an expansion of what the last verse contains; for he had not hitherto expressed, how or in what respect Christ excelled Adam. This difference being settled, it appears evident, that their opinion is impious, who have taught that we recover nothing else by Christ but a freedom from original sin, or the corruption derived from Adam. Observe also, that these many offenses, from which he affirms we are freed through Christ, are not to be understood only of those which every one must have committed before baptism, but also of those by which the saints contract daily new guilt; and on account of which they would be justly exposed to condemnation, were they not continually relieved by this grace.
He sets gift in opposition to judgment: by the latter he means strict justice; by the former, gratuitous pardon. From strict justice comes condemnation; from pardon, absolution. Or, which is the same thing, were God to deal with us according to justice, we should be all undone; but he justifies us freely in Christ.
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 On vv16–18 Another inequality consisteth in this, that by Adam’s one…
Another inequality consisteth in this, that by Adam’s one offense men are made guilty, but the righteousness of Christ imputed unto us freely, doth not only absolve us from that one fault, but from all others.
To the sentence of absolution, whereby we are quit, and pronounced righteous.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–18 16 And not as it was by one that…
16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
Ver. 16. Of many offences] i.e. Of all, whether imputed to us, inherent in us, or issuing from us,
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 On vv16–18 q.d. As there is a difference between Adam and…
q.d. As there is a difference between Adam and Christ in respect of their persons, so also in respect of their acts, and the extent thereof; for one sin of Adam did condemn us; the mischief arose from one offence; but the free gift and grace of Christ doth absolve us not only from that one fault, but from all other faults and offences; it reacheth to the pardon, not only of original sin, but of all other personal and actual sins.
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 On v18 Observe, here, How the apostle informs us of a…
Observe, here, How the apostle informs us of a truth, which all the writing of philosophers never acquainted us with; namely, the meritorious imputation of Adam’s sin to all his posterity; that all mankind sinned in Adam, and became obnoxious to death, and all other calamities and miseries, as a punishment for their sin.
Yea, the writings of Moses himself, though they declare to us the sin of Adam, and that his sin was punished with death; yet that, by his disobedience, all his race and posterity were involved, and became miserable, is a truth which we are peculiarly beholden to the gospel, and particularly to this text and context, for the more full discover of.
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And the account of that matter seems to stand thus: The rebellion of the first man against the great Creator, was a sin of universal efficacy, that derives a guilt and stain to mankind in all ages of the world.
And the account which the scripture gives of it is grounded on the relation which we have to Adam, as the whole race of mankind was virtually in Adam’s loins, so it was presumed to give virtual consent to what he did: When he broke, all his posterity became bankrupts; there being a conspiracy of all the sons of Adam in that rebellion, and not one subject left in his obedience: Add to this, that principal of mankind.
In the first covenant made betwixt God and him, Adam was considered, not as a single person but as a caput gentis; and contracted not for himself only, but for all his descendants, by ordinary generation: His person was the root and fountain of theirs, and his will the representative of theirs: From hence his numerous issue became a party in the covenant, and had a title to the benefits contained in it upon his obedience, and was liable to the curse upon the violation of it: Upon this ground it is, that the apostle here in this text and context, institutes a parallel betwixt Adam and Christ: That as by the disobedience of the former, many were made sinners: so by the obedience of the latter many were made righteous.
As Christ in his death did not suffer as a private person, but as a surety and sponsor representing the whole church: in like manner, Adam in his disobedience was esteemed a public person, representing the whole race of mankind: And by a just law it was not restrained to himself, but is the sin of the common nature.
But adored, forever adored, be the wisdom and goodness of Almighty God, in providing a remedy which bears proportion to the cause of our ruin, but as we fell in Adam our representative, so we are raised by Christ the head of our recovery, which two person are considered as causes of contrary effects!
The effects are sin and righteousness, condemnation, and justification. For as the disobedience of the first Adam is meritoriously imputed to all his natural posterity, and brings death upon all; so the righteousness of the second Adam is meritoriously imputed to all his spiritual progency, to obtain life for them. As the carnal Adam, having lost original righteousness, derives a corrupt nature to all that descend from him: so the spiritual Adam, having, by his obedience, purchased grace for us, conveys a vital efficacy unto us.
The same Spirit of holiness which annointed our Redeemer, doth quicken all his race, that as they have borne the image of the earthly, they may bear the image of the heavenly Adam.
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 On vv16–18 And not as it was by one that sinned,…
And not as it was by one that sinned, so is the gift,.... The apostle goes on with the dissimilitude between the effects of Adam's sin, and Christ's righteousness:
for the judgment was by one to condemnation; by "judgment" is meant, not the judgment of God, or the judiciary sentence pronounced by God on Adam and his posterity for sin; but the guilt of the one man's sin, which is imputed to all men to condemnation, on account of which the sentence of condemnation passed on all men; the law transgressed, became a ministration of condemnation to them:
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but the free gift is of many offences unto justification; the righteousness of Christ, which stands opposed to the guilt of Adam's sin, being imputed to all his offspring, is to the justification of them; and that not only from the guilt of that particular offence, but from many other offences, even all their actual sins and transgressions, of every sort; which is another instance of the exuberance, or abounding of the grace of God, in the righteousness of Christ, not only over the sin of the one man, but also over the sins of many, even all the elect of God; for the last clause may be also thus rendered, "the free gift is of the offences of many, unto justification".
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 On vv16–18 The sentence was by one offense to Adam's condemnation…
The sentence was by one offense to Adam's condemnation - Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity. But the free gift is of many offenses unto justification - Unto the purchasing it for all men, notwithstanding many offenses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–18 Verse 16. And not as it was by one…
Verse 16. And not as it was by one that sinned] That is, the judicial act that followed Adam's sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offence alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offences which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17–18 Rom 5:17. For, &c. — Here he shows the…
Rom 5:17. For, &c. — Here he shows the difference in respect of the consequence of those acts, or the different nature of the effects, that death came from one, life from the other; as if he had said, Moreover, there is another important article, in which the grace of the gospel exceeds the seeming severity which attended the imputation of guilt from our first father, Adam, namely, that, if by one man’s offence death reigned by one — Over all his posterity, as we observed above; they who receive — By faith, Joh 1:12; abundance of grace — An abundant measure of God’s love, of the influences of his Spirit, and the gift of righteousness, exhibited in the gospel; namely, those benefits which Christ, by his obedience unto death, has purchased for us; shall much more reign in life, by one — The great restorer and recoverer of his seed; Jesus Christ — That is, believers shall by him be brought to a much nobler and more excellent life than that from which Adam fell, and which they lost in him.
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 On vv16–18 And not ... - This is the second point…
And not ... - This is the second point in which the effects of the work of Christ differ from the sin of Adam The first part Rom 5:15 was, that the evil consequences flowed from the sin of one man, Adam; and that the benefits flowed from the work of one man, Jesus Christ. The point in this verse is, that the evil consequences flowed from one crime, one act of guilt; but that the favors had respect to many acts of guilt. The effects of Adam’s sin, whatever they were, pertained to the one sin; the effects of the work of Christ, to many sins.
By one that sinned - δι ̓ ἑνὸς ἁμαρτήσαντος di' henos hēmartēsantos. By means of one (man) sinning; evidently meaning by one offence, or by one act of sin. So the Vulgate, and many manuscripts. And the connection shows that this is the sense.
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The gift - The benefits resulting from the work of Christ.
The judgment - The sentence; the declared penalty. The word expresses properly the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin, Gen 2:17; Gen 3:17-19.
Was by one - By one offence; or one act of sin.
Unto condemnation - Producing condemnation; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the Law, and be transgressors. But in what way it would have this effect, the apostle does not state. He does not intimate that his sin would be imputed to them; or that they would be held to be personally guilty for it. He speaks of a broad, everywhere perceptible fact, that the effect of that sin had been somehow to overwhelm the race in condemnation. In what mode this was done is a fair subject of inquiry; but the apostle does not attempt to explain it.
The free gift - The unmerited favor, by the work of Christ.
Is of many offences - In relation to many sins. It differs thus from the condemnation. That had respect to one offence; this has respect to many crimes. Grace therefore abounds.
Unto justification - Note, Rom 3:24. The work of Christ is designed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate how this is done. He simply states the fact, without attempting in this place to explain it; and as we know that that work does not produce its effect to justify without some act on the part of the individual, are we not hence, led to conclude the same respecting the condemnation for the sin of Adam? As the work of Christ does not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in criminality and ill-desert unless there be some voluntary act on the part of each individual? However this may be, it is certain that the apostle has in neither case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself called on to explain. Neither has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present, not an entire resemblance, but a strong contrast between the effects of the sin of Adam and the work of Christ.
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 On vv16–18 And not as it was by one that sinned,…
And not as it was by one that sinned, so is the gift--"Another point of contrast may be mentioned."
for the judgment--"sentence."
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was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."
to condemnation, but the free gift--"gift of grace."
is of many offences unto justification--a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."
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 On vv16–18 16. By one… of many—Contrast of NUMBER. By one…
16. By one… of many—Contrast of NUMBER. By one sinner (supply also by one sin) was the condemnation; of many offences (supply also of many offenders) was the justification. By the apostle’s ellipsis the one sinner stands against many offences; but the very nature of the contrast shows the ellipses on both sides should be filled.
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 On vv16–18 16. And not, &c.] The line of thought here…
16. And not, &c.] The line of thought here is less difficult if we take Rom_5:17 in close connexion, and read the words from “for the judgment” to “unto justification” as a parenthetic statement of the two facts before us. We may then paraphrase Rom_5:16-17 thus: “The Gift, in wonder and greatness of quality, far exceeds the Ruin, though each is the result of one Person’s act: (for, as we know, the sentence and execution was the result of one man’s one sin, while the atonement and justification is the result, in a sense, of many men’s many sins:)—I say the Gift exceeds the Ruin; for while the result of Adam’s sin was just the lawful reign of death over men as sinners, the result of Christ’s work shall be not a mere reversal of this, but the reign of justified men over death in glory.”
And not, &c.] The Gr. here is more exactly, And not as by means of the sinning of one, [is] the gift: for the sentence [resulted] from one [person] unto condemnation; but the boon [resulted] from many offences unto acquittal. Here the “one” is plainly Adam; and the contrast is between his one-ness, and that of his sin, and the many offences of his many sons. St Paul estimates the greatness of the pardon of all the sins of all the justified from the tremendous legal results of the one sin of Adam. Such is sin, that Adam’s sin brought death on all men; such is grace, that innumerable sins are, through the Propitiation, “abundantly pardoned.”—The phrase above, “resulted from,” has of course a different bearing in the two clauses. The first sin was the strict cause of the sentence; while the “many offences” “caused” the boon, only as calling forth the mercy.—“The sentence … unto condemnation;” “the boon … unto acquittal:”—in each of these phrases the last word explains the first: the sentence amounted to sentence of death; the gift was nothing less than acquittal.—The hereditary guilt and doom of the Fall is very distinctly taught in this verse. The sentence of death on man as man came “by means of the sinning of one,” in a sense expressly distinguished from the guilt of the “many offences” of the many.
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 On vv16–18 (16) The judgment was by one.—The judgment, verdict, or…
(16) The judgment was by one.—The judgment, verdict, or sentence from a single case ends in, or in other words takes the form of, condemnation; whereas, on the other hand, the free gift, starting from or prompted by many sins, ends in, takes the form of, justification. In the former of these cases the verdict is “Guilty,” while in the other case it (or, rather, the free act of grace which takes its place) is a verdict of acquittal.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v18 So then, as through one trespass (rather so than…
So then, as through one trespass (rather so than "by the offence of one," as in the Authorized Version) the judgment came upon all men unto condemnation, so also through one act of righteousness (so Revised Version. The expression is di enomatov , contrasted with the preceding di eno) the free gift came upon all men unto justification of life, i.e. conferring life. "Declaratio Divina ilia, qua peccator, mortis reus, vitae adjudicatur, idque jure" (Bengel). Here, as was observed under ver. 15, the phrase used is eiv pantav anyrwpouv , not eiv touv , thus indisputably denoting universality of effect, as of the paraptwma , so also of dikaiwma . But there is no verb to make clear the force of the preposition eiv . It may denote the result to which a cause tends, without implying its inevitable accomplishment. Thus, (Rom_7:10) Eureyh moi h entolh h eiv zwhn, auth eiv yanaton , where the same preposition expresses both the intended result of life and the actual result of death.
Vers. 18, 19. The two antitheses.
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The equal solidarity with Christ as with Adam reaffirmed, from the implication of vers. 12-14, in the strength of the arguments of vers. 15-17. Affirmed in two antitheses, the one pointing in either case more to historical events, the other to moral causes.
I THE HISTORICAL ANTITHESIS.
1. One trespass unto condemnation the condemnation that is marked by death.
2. One act of righteousness (i.e. one decree of righteousness) unto justification the justification that brings life.
II THE MORAL ANTITHESIS.
1. One man"s disobedience making the many sinners: it being imputed to them for sin. The sinfulness of perverted will also bound up in the same sad heritage.
2. One Man"s obedience obedience "unto death" (Php_2:8) making the many righteous: it being imputed to them for righteousness. The power of a holy will also involved in the restored heritage.
We see here the immense importance of moral acts; the immense influence also of moral factors. Never to be repeated on such a scale: but not on a lesser scale? "If one member suffer, all the members suffer with it; if one member is honoured, all the members rejoice with it T.F.L.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16–18 And not as it was by one that sinned,…
Rom_5:16
And not as it was by one that sinned, so is the gift.
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The Adamic and Christian dispensations
I. The adamic.
1. One offence brought condemnation.
2. Upon all mankind.
3. By a just and inevitable law.
II. The Christian.
1. Grace is free.
2. Brings justification.
3. For all.
4. From many offences. (J. Lyth, D. D.)
The one and the many
With the one sinner is contrasted the multitude of the justified. What a difference between the power of the spark which sets fire to the forest by lighting a withered branch, and the power of the instrument which extinguishes the conflagration at the moment when every tree is on fire, and makes them all live again. (Prof. Godet.)
Christ and the many
He gave His life a ransom for many (Mat_20:28); His blood was shed for many (Mat_26:28; Mar_14:24); He bare the sins of many (Isa_53:11-12); by His knowledge He justifies many (Isa_53:11); He brings many sins to glory (Heb_2:10). The many are a multitude which no man can number (Rev_7:9). (T. Robinson, D. D.)
Salvation a free gift
One excuse which awakened sinners are accustomed to allege in their own defence is, that they wish to love God with all their heart, but cannot. They do, indeed, wish to be saved, but they are not willing to be saved in Gods way; that is, they are not willing to accept salvation as a free gift. They would do anything to buy it, but will not take it without money and without price. Suppose that you were very sick, and were told by the physician that there was but one medicine in the world which could save your life, and this was exceedingly precious; that you were also told that there was but one person in the world who had any of this in his possession; and that, although he was willing to give it to those who asked, he would on no account sell any. Suppose this person to be one whom you had treated with great neglect and contempt, injured in every possible way. How exceedingly unwilling would you be to send to him for the medicine as a gift: you would rather purchase it at the expense of your whole fortune. You would defer sending as long as possible; and when you found you were daily growing worse, and nothing else could save you, you would be obliged, however reluctantly, to send and ask for some. Just so unwilling are sinners to apply to God for salvation, as a free gift; and they will not do it until they find themselves perishing, and that there is no other hope for them. (E. Payson.)
Sin the occasion of glorifying God
I do believe that sin in itself has the same aspect as affliction--that it makes room for the mercy of God. I hardly dare say what Augustine, when speaking of the fall and of the sin of Adam, and looking to all the display of grace that followed it, said. He said, beata culpa--happy fault, as if he thought that by means of sin the grace of God is so magnified and displayed he might call it a happy fault. I will not go so far. I scarcely do more than repeat what that great master in Israel once said; but I do say this, that I cannot imagine an occasion for glorifying God equal to the fact that man has sinned. God so loved the world as to give Christ to die for sinners, and how could this have been if there had been no sin? The Cross is a constellation of glory that is brighter than creation itself. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv16–18 16. And not as through one that sinned, so…
16. And not as through one that sinned, so is the gift. A second difference between Adam and Christ is pointed out. One offence of Adam caused condemnation to be sent on Adam and all his race. All have been under death. But the free gift, through Jesus Christ, not only pardons the connection of our race with Adam's sin, but provides a way for the pardon of many offences, all our offences, so as to secure justification. One sin of Adam destroyed all, but the atonement of Jesus Christ provides conditions for forgiveness of all sins.
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.
William B. Godbey 1900 · Public Domain On vv16–18 16. “And not as by the one that sinned…
16. “And not as by the one that sinned is the free gift; for judgment is from one unto condemnation, and the free gift from many transgressions unto justification.” This verse confirms the fact the two Adams in their representative characters are parallel lines, running through time and all eternity. All we lost in Adam we gained in Christ and infinitely more, as Christ is infinitesimally greater than Adam.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv16–18 And not as through one that sinned, so is…
And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification . [The apostle here makes mention of the main particular, wherein the effect of Christ's act has a wider range than the effect of Adam's act. It may be well to observe, at this point, that wherever the act of Christ is simply equal in range to that of Adam, the effect is unconditional; but wherever the range exceeds that of Adam, then it becomes conditional upon faith, and is only enjoyed by believers. Paul does not here pause to bring out this important detail, but it is abundantly set forth by him elsewhere, and by other New Testament writers, so that it is, of course, implied here. Moreover, says he, the sentence of condemnation which came through the one person, Adam, though it comprehended the whole human family, is not as wide-reaching as the free gift, or justification, which came through Christ, for the judgment came because of one sin; but the free gift of justification came as to many trespasses to pardon them. In other words, the bestowal of justification exceeded in quantity the bestowal of condemnation; for one condemnation was given for one sin, but the justification was bestowed many times because of many sins. If Christ's one act of sacrifice had simply counteracted the effects of the one sin of Adam, then there would have been equality; but it did much more, for it also effected the justification of the countless trespasses of believers who obtained pardon by reason of it. How great is the efficacy of our Lord's sacrificial act! If one single sin brought death upon the entire human family, how unspeakably awful is its power! Who can measure the destructive force and the eternal energy of a single sin? Who then can estimate the justifying power of the sacrifice of Christ, since it nullifies, for believers, the accumulative power of the incalculable numbers of sins committed by innumerable sinners, in all the untold moments of human lives, each sin of which carries a destructive force which no lapse of ages can exhaust? No wonder, then, that we are told that there is no "other name under heaven, that is given among men, wherein we must be saved." We should note also that Paul does not here say that the sacrifice of Christ justifies all mankind from their many trespasses. This would be Universalism. He merely contrasts the power of one sin with that greater power which nullifies the effect of many sins, and thus shows that the range of Christ's act exceeded that of Adam. To counteract Adam's one sin in a million of his descendants, is a narrower work than to counteract the more than a million sins committed by any mature sinner, much less the unthinkable number committed by millions of sinners.]
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 On vv16–18 Sin. (See Scofield "Rom 3:23").
offences
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v18 A summary of the argument:
A summary of the argument:
v. 18. Therefore, as by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one the free gift came upon all men unto justification of life.
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v. 19. For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous.
v. 20. Moreover, the Law entered that the offense might abound. But where sin abounded, grace did much more abound,
v. 21. that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ, our Lord.
Paul now takes up the thread of the argument which he introduced in v. 12. He introduces the inference from the whole discussion with "wherefore. " As by the trespass of one the result for all men was condemnation, so through the righteousness of One the result for all men is justification of life. When Adam ate of the forbidden fruit, it was a single act of disobedience; but as the consequence of that one trespass the sentence of condemnation has been passed upon all men. On the other hand, the righteousness of Christ, His fulfilling all the demands of the righteousness of the Law, has resulted in the fact that all men are declared to be righteous, the judgment of life being pronounced upon them. And in close connection herewith are two other facts: For just as through the disobedience of the one man many, all men, were presented before God as sinners, so also through the obedience of One all men are presented as just and righteous. First the disobedience of Adam was imputed to all men: God looked upon them as disobedient on account of the sin of Adam; but then came Christ with His perfect obedience for all men, with His complete fulfillment of the Law, and through this vicarious obedience the many, all men, are placed in the rank, in the category of just and righteous people. In this way Christ earned righteousness for all men; the objective justification concerns the whole world: every person without exception belongs to the number of those for whom the benefit of Christ’s work has been obtained. Of the fact that this objective justification actually becomes the property of the individual person by faith, Paul speaks elsewhere: but here we have the full comfort of the assurance that the righteousness of Christ was sufficient to place all men in the class of those for whom the obstacles of their salvation have been removed and full righteousness obtained. Thus the comparison between Adam and Christ is closed. But the apostle had above, v. 13, referred to the Law and to Moses. The question might therefore arise what connection these have with the present discussion, since they stand midway between Adam and Christ in history St. Paul states: The Law entered in addition, as an accessory or subordinate thing; it did not have the decisive significance and influence which sin had in its coming. It came only for the purpose that the trespass of Adam might be increased or augmented by actual transgressions of a fixed, written Law. For now that there was a definite norm of the will of God, the number of sins which could be shown as existing was increased enormously. But by that very fact the gracious intention of God toward men received an opportunity to reveal itself. Where, however, sin abounded, grace superabounded; it was dispensed in richest measure and in the very same sphere. And thus the Law did not frustrate, but furthered the gracious end contemplated in the work of Christ. For the dominion of sin, which was emphasized by the Law, had to yield to the dominion of grace: in order that, just as sin reigned in death, so also grace might reign through righteousness unto eternal life through Jesus Christ, our Lord. Death, spiritual as well as temporal, was the sphere or province in which the power or triumph of sin was exercised and manifested. But the goal, the end, of grace is eternal life. The unmerited love of God in Christ Jesus is abundantly and effectively shown in securing eternal life. This glorious effect is secured by means of righteousness, the full and complete righteousness which is through Jesus Christ, our Lord. And so the blessed results of the redemption of Jesus Christ, which are imparted to men by faith, find their glorious realization in that life of everlasting bliss which is the end of justification.
Summary
The apostle describes the blessed consequences of justification as they are guaranteed to us by the love of God and the death of Christ; he shows that, as the sin of Adam has resulted in the condemnation of all men, so the righteousness of Christ resulted in the justification of all men, whose end, for the believers, is eternal life.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 18 For the gift is not like the outcome of…
For the gift is not like the outcome of that one man's sin
Here "the gift" refers to God's freely erasing the record of our sins. AT: "The gift is not like the result of Adam's sin" (See: Assumed Knowledge and Implicit Information)
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The judgment followed one trespass and brought condemnation, but the gift ... justification
Here Paul gives two reasons why "the gift is not like the result of Adam's sin." The "judgment of condemnation" implies that we all deserve God's punishment for our sins. AT: "Because on the one hand, God declared that all people deserve to be punished because of the sin of one man, but on the other hand" (See: Assumed Knowledge and Implicit Information)
the gift followed many trespasses and brought justification
This refers to how God makes us right with him even when we do not deserve it. AT: "God's kind gift to put us right with himself" (See: Assumed Knowledge and Implicit Information)
followed many trespasses
"after the sins of many"
trespass of the one
This refers to the sin of Adam.
death ruled
Here Paul speaks of "death" as a king who ruled. The "rule" of death causes everyone to die. AT: "everyone died" (See: Personification and Metaphor)
translationWords
gift
sin
judge
condemn
trespass
just
die
righteous
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv17–18 5:17 Both Adam and Jesus Christ committed a single…
5:17 Both Adam and Jesus Christ committed a single act whose influence extends to all the people that they represent. Adam represents all people. People must receive the gift of righteousness to be represented by Christ.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.