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.
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Romans 5:17-19 sits inside this longer paragraph.
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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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.
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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.
For as by one mannes disobediece many be cam synners: so by the obediece of one shall many be made righteous.
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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.
For as by one mans disobedience many were made sinners, so by that obedience of that one shall many also be made righteous.
Cross-references (45)
- 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 5:18 (v19) So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
- 2 Corinthians 5:21 (v19) For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- Romans 5:12 (vv17–19) 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.
Show all 42 cross-references
- Philippians 2:8 (v19) And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.
- 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.
- 2 Timothy 2:12 (v17) If we endure, we will also reign with him. If we deny him, he also will deny us.
- Ephesians 1:6 (v19) to the praise of the glory of his grace, by which he freely gave us favor in the Beloved,
- Romans 5:15 (vv18–19) 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.
- 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…
- 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 53:10-12 (v19) Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He…
- Daniel 9:24 (v19) “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
- 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…
- 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 3:19 (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…
- 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.
42 distinct cross-references across this passage (45 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv17–19 17. For if the offense of one, etc. He…
17. For if the offense of one, etc. He again subjoins a general explanation, on which he dwells still further; for it was by no means his purpose to explain every part of the subject, but to state the main points. He had before declared, that the power of grace had surpassed that of sin: and by this he consoles and strengthens the faithful, and, at the same time, stimulates and encourages them to meditate on the benignity of God. Indeed the design of so studious a repetition was, — that the grace of God might be worthily set forth, that men might be led from self-confidence to trust in Christ, that having obtained his grace they might enjoy full assurance; and hence at length arises gratitude. The sum of the whole is this — that Christ surpasses Adam; the sin of one is overcome by the righteousness of the other; the curse of one is effaced by the grace of the other; from one, death has proceeded, which is absorbed by the life which the other bestows.
But the parts of this comparison do not correspond; instead of adding, “the gift of life shall more fully reign and flourish through the exuberance of grace,” he says, that “the faithful shall reign;” which amounts to the same thing; for the reign of the faithful is in life, and the reign of life is in the faithful.
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It may further be useful to notice here the difference between Christ and Adam, which the Apostle omitted, not because he deemed it of no importance, but unconnected with his present subject.
The first is, that by Adam’s sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation; for it is not said to be accepted for us, because it is in us, but because we possess Christ himself with all his blessings, as given to us through the bountiful kindness of the Father. Hence the gift of righteousness is not a quality with which God endows us, as some absurdly explain it, but a gratuitous imputation of righteousness; for the Apostle plainly declares what he understood by the word grace. The other difference is, that the benefit of Christ does not come to all men, while Adam has involved his whole race in condemnation; and the reason of this is indeed evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that we may come to a participation of the grace of Christ, we must be ingrafted in him by faith. Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be man, for it dwells in flesh and blood; but in order to enjoy the righteousness of Christ it is necessary for thee to be a believer; for a participation of him is attained only by faith. He is communicated to infants in a peculiar way; for they have by covenant the right of adoption, by which they pass over unto a participation of Christ. Of the children of the godly I speak, to whom the promise of grace is addressed; for others are by no means exempted from the common lot.
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 vv17–19 The third difference is, that the righteousness of Christ…
The third difference is, that the righteousness of Christ being imputed unto us by grace, is of greater power to bring life, than the offense of Adam is to addict his posterity to death.
Be partakers of true and everlasting life.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–19 17 For if by one man’s offence death reigned…
17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Ver. 17. Abundance] That is, abundant grace.
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 vv17–19 Here he shows the difference in respect of the…
Here he shows the difference in respect of the effects and consequents of their acts. If by means of one man and his one offence death had power over all mankind, then much more shall the grace and gift of righteousness, which is by Jesus Christ alone, obtain eternal life for all that have received abundant grace and mercy from him.
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 vv17–19 For if by one man's offence death reigned by…
For if by one man's offence death reigned by one,.... It may be rendered, "by one offence death reigned by one"; for it was the single sin of Adam, the first sin that was committed by him, which gave death its reigning power over the sons of men:
"Adam, say (f) the Jewish doctors, transgressed, , one commandment of the law,''
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and was the cause of death to himself, and to all the world. These words are a repetition, with a further explanation, of Rom 5:15; there it is said, "through the offence of one many be dead"; here "by one man's offence", or "by one offence, death reigned by one"; in which death is represented as a mighty monarch, a powerful king; and designs not only corporeal death, which has mounted the throne by sin, and is supported in its dominion by an ordinance of heaven; but also a moral or spiritual death, which has seized on all mankind, and reigns in every power and faculty of the soul of man; and likewise an eternal one, which will have power over all those, who have no part in the first resurrection: in Rom 5:15, "the grace of God, and the gift by grace", are said to "abound unto many"; here they are said to
receive abundance of grace, and of the gift of righteousness: by abundance of grace is designed, either something distinct from the justifying righteousness of Christ; such as the abundant grace and mercy of God, in regeneration and conversion; the various graces of the Spirit then implanted; the many things then wrought in the heart; the large discoveries! of pardoning grace, and the abundance of the love of God shed abroad in the soul by the Spirit: or rather the same with "the gift of righteousness", because of the large display of the grace of God in it; by which "righteousness" is meant, not righteousness or holiness infused into us; but the righteousness of Christ, which is a free grace gift, and is enjoyed in a way of receiving; which denotes the act of faith, and supposes giving; and hence there is no room for boasting, but great reason for thankfulness: now such persons who have received this abundant grace and free gift,
shall reign in life by one, Jesus Christ; in corporeal life, they are not now subject to death as a penal evil, as other persons are, and though they die this death, they will triumph over it in the resurrection morn, they will rise again to everlasting life; they reign now in spiritual life over sin, Satan, and the world; and they will reign in eternal life, they will sit on thrones, wear crowns, and possess a kingdom of glory for ever and ever; and all by and through one, Jesus Christ, and not on account of any works, or merits of theirs.
(f) Zohar in Num. fol. 52. 1. Vid. Caphtor, fol. 102. 1. supra citat.
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 vv17–19 There is a difference between grace and the gift.…
There is a difference between grace and the gift. Grace is opposed to the offense; the gift, to death, being the gift of life.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–19 Verse 17. Death reigned by one] Death is here…
Verse 17. Death reigned by one] Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects.
Shall reign in life] Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Re 1:5, Re 1:6; Re 2:7, Re 2:10, Re 2:11; Re 3:21.
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If we carefully compare Ro 5:15 with Ro 5:17, we shall find that there is a correspondence between περισσειαν, the abounding, Ro 5:17, and επερισευσε hath abounded, Ro 5:15; between της δωρεας της δικαιοσυνης, the gift of righteousness, i.e. justification, Ro 5:17, and η δωρεα εν χαριτι, the gift by grace, Ro 5:15; therefore, if we understand the abounding of grace, and the gift of justification, Ro 5:17, we shall understand the grace of God, and the gift by grace which hath abounded unto the many, Ro 5:15. But the abounding of grace, and the gift of justification, Ro 5:17, is that grace and gift which is RECEIVED by those who shall reign in eternal life. Reigning in life is the consequence of receiving the grace and gift. Therefore, receiving the grace is a necessary qualification on our part for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offences, receiving the grace so freely offered us; using the means in order to get more grace, and bringing forth the fruits of the Spirit. Receive must here have the same sense as in Mt 13:20: He heareth the word, and anon with joy RECEIVETH it. Joh 1:12: But as many as RECEIVED him, to them gave he power to become the sons of God. Joh 3:11: Ye RECEIVE not our witness. - See also Joh 3:32, Joh 3:33. Joh 5:43 : I am come in my Father's name, and ye RECEIVE me not. Joh 12:48: He that RECEIVETH not my words. Joh 13:20: He that receiveth whomsoever I send, RECEIVETH me. Joh 14:17: The Spirit of truth; whom the world cannot RECEIVE. Joh 17:8: I have given them the words which thou gavest me; and they have RECEIVED them. In all these passages it is evident that receiving and not receiving imply improving or not improving.
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 vv17–19 For if - This verse contains the same idea…
For if - This verse contains the same idea as before presented, but in a varied form. It is condensing the whole subject, and presenting it in a single view.
By one man’s offence - Or, by one offence. Margin. The reading of the text is the more correct. “If, under the administration of a just and merciful Being, it has occurred, that by the offence of one, death hath exerted so wide a dominion; we have reason much more to expect under that administration, that they who are brought under his plan of saving mercy shall be brought under a dispensation of life.”
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Death reigned - Note, Rom 5:14.
By one - By means of one man.
Much more - We have much more reason to expect it. It evidently accords much more with the administration of a Being of infinite goodness.
They which receive abundance of grace - The abundant favor; the mercy that shall counterbalance and surpass the evils introduced by the sin of Adam. That favor shall be more than sufficient to counterbalance all those evils. This is particularly true of the redeemed, of whom the apostle in this verse is speaking. The evils which they suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work of the Saviour.
The gift of righteousness - This stands opposed to the evils introduced by Adam. As the effect of his sin was to produce condemnation, so here the gift of righteousness refers to the opposite, to pardon, to justification, to acceptance with God. To show that people were thus justified by the gospel, was the leading design of the apostle; and the argument here is, that if by one man’s sin, death reigned over those who were under condemnation in consequence of it, we have much more reason to suppose that they who are delivered from sin by the death of Christ, and accepted of God, shall reign with him in life.
Shall reign - The word “reign” is often applied to the condition of saints in heaven, 2Ti 2:12, “If we suffer, we shall also reign with him;” Rev 5:10; Rev 20:6; Rev 22:5. It means that they shall be exalted to a glorious state of happiness in heaven; that they shall be triumphant over all their enemies; shall gain an ultimate victory; and shall partake with the Captain of their salvation in the splendors of his dominion above, Rev 3:21; Luk 22:30.
In life - This stands opposed to the death that reigned as the consequence of the sin of Adam. It denotes complete freedom from condemnation; from temporal death; from sickness, pain, and sin. It is the usual expression to denote the complete bliss of the saints in glory; Note, Joh 3:36.
By one, Jesus Christ - As the consequence of his work. The apostle here does not state the mode or manner in which this was done; nor does he say that it was perfectly parallel in the mode with the effects of the sin of Adam. He is comparing the results or consequences of the sin of the one and of the work of the other. There is a similarity in the consequences. The way in which the work of Christ had contributed to this he had stated in Rom 3:24, Rom 3:28.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v19 See St. John Chrysostom, hom. x. p. 73. Ed…
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[BIBLIOGRAPHY]
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See St. John Chrysostom, hom. x. p. 73. Ed Savil. Greek: eis uiothesian echthemen ... kai egenometha adelphoi tou monogenous, &c.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–19 For if by--"the"
For if by--"the"
one man's offence death reigned by one--"through the one."
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much more shall they which receive--"the"
abundance of grace and of the gift of--justifying
righteousness . . . reign in life by one Jesus Christ--"through the one." We have here the two ideas of Rom 5:15 and Rom 5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"--"Righteous life"--life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense--life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death--that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of Rom 5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on Rom 5:19, and Rom 6:5).
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 vv17–19 17. Death reigned… reign in life—Contrast in RESULTS, the…
17. Death reigned… reign in life—Contrast in RESULTS, the death-reign and the life-reign.
Receive—Voluntarily and freely. Where, indeed, the being is not a free-agent, as an infant or idiot, the grace and gift are unconditional. This entire paragraph presents the divine idea of redemption as offered to man’s acceptance. Nothing but man’s voluntary rejection of the offer can prevent the idea from becoming realized, and resulting in his salvation.
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 vv17–19 17. For, &c.] “For” refers mainly to the last…
17. For, &c.] “For” refers mainly to the last clause of Rom_5:16. The contrast of “one” and “many” is now dropped, but we find another contrast; that between the legal results of evil and the overflowing results of Divine goodness, the goodness which grants acquittal to the “ungodly.” Q. d., “The free gift is a gift indeed, liberal and glorious: for if the result of Adam’s one sin was the reign of death, far more amply shall the result of God’s grace be the reign of the justified in life!”—In this verse the “glory to be revealed,” as a necessary sequel of justification, first distinctly appears.
by one man’s offence] A better reading gives in one offence. The First Sin was the occasion “in” (or on) which death acquired its tyranny over man.
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by one] Lit. through, or by, the one. So just below. See on Rom_5:15.
they which receive] From time to time; a continuous process, as regards successive generations.
abundance] The word implies the necessary fulness of a gift of Divine love. Justification, with its sequel, is always “abundant,” both in itself and as to its recipients.
grace] Lit. the grace; i.e. that in question; acceptance for Christ’s sake.
the gift of righteousness] i.e. here, practically, Justification. What is “given” is a standing of acceptance in the eye of the Law. And the Law, as such, accepts only on the ground of “righteousness,” freedom from guilt. How such freedom from guilt is attained is another question: in the present case, it is attained as “a gift,” given by “the Justifier of him that believeth in Jesus.”
shall reign in life] Amply reversing the “reign” of death over them. Probably the chief idea is of a triumph, full and lasting, over death. Cp. 1Co_15:55-57, an instructive parallel. But no doubt the words refer beyond this to all the majesty of the coming “glory” of the justified, figured elsewhere by the “crown” of life, righteousness, or glory; and by the “throne.” See the marvellous union of service and royalty, Rev_22:3; Rev_22:5.—“Life” is here the future, heavenly life; life in its full sense. Cp. Mat_18:8-9; Mat_19:17.
by one, &c.] Lit. through the One, Jesus Christ. Here is the secret of the “much more.” The surpassing glory of Him who is the Cause accounts for the Divine quality of the Result.
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 vv17–19 (17) Further confirmation of the contrast between the effect…
(17) Further confirmation of the contrast between the effect of Adam’s sin and the atonement of Christ. The one produced a reign of death, the other shall produce a reign of life.
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 vv18–19 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 vv17–19 For if by one mans offence death reigned by…
Rom_5:17
For if by one mans offence death reigned by one.
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The reign of death and the reign in life
I. The reign of death
1. Established by one mans sin.
2. Universal.
3. Irresistible.
II. The reign in life.
1. Effected through grace.
2. Glorious.
3. Eternal. (J. Lyth, D. D.)
The reign of death and the reign in life
When the empty vessel of the human heart has once become filled with the fulness of grace and righteousness, the sinner is raised to the place of a king in life--an antithesis to death reigned. But the apostle has too lively a conviction of spiritual realities to say here life shall reign. Death reigns: it is a tyrant. But life does not reign; it makes kings. Instead of a sombre state of things which bears sway as a reign of death, it is here the individuals themselves who, having personally appropriated righteousness, reign personally in the luminous domain of life. Compare on this reign what Paul said (Rom_4:13), of the inheritance of this world; then the glorying (Rom_5:11); finally, Rom_8:17. In life does not denote a period--i.e., eternal life, but the mode or nature of the reign of believers. A new, holy, inexhaustible and victorious vitality will pervade those receivers of righteousness, and make them so many kings. If the collective condemnation could make each of them a subject of death, the conclusion therefrom should be that their individual justification will make each of them a king in life. (Prof. Godet.)
The reign of death and the reign in life
I. The evil introduced into the world by Adam. The reign of death. There was a time when Death was a stranger in the world. It was sin which brought him here. But the consequences did not end here. Sin gave to death a fearful dominion over the whole globe on which man dwelt. Hence he is represented as a monarch. Men love him not and are daily resisting his power, but he laughs to scorn their efforts, and the contest ends in their lying down in the dust. The wide world is his only kingdom. Into heaven he never entered, and in hell he cannot destroy. The soul, too, is brought under his dominion. There is not one of us who is not by nature dead in trespasses and sins.
II. The blessing introduced by Christ. A reign in life.
1. Life is here opposed to death, and expresses a state of spiritual existence. But they who have received this precious benefit not only live, they reign in life. This implies--
(1) Power. They have overcome their enemies, as well as escaped from them; not merely freed themselves from their tyranny, but attained a dominion over them.
(a) They were once the subjects of Satan, they now bruise him underneath their feet.
(b) The world once held them in thraldom, but the world also is overcome.
(c) Once, too, they were governed by lawless passions, but now they reign as lords over their own soul. They mortify the deeds of the body, they crucify the flesh with the affections and lusts. Not that their victory is complete. Their throne is secure, but it is surrounded by rebels who incessantly disturb its peace. Satan still assails, the world still tempts, sin still rages.
(2) Dignity. And what so truly great and noble as to be masters of ourselves? What so base as to be the slaves of sin?
(3) Heaven. There the Christian will indeed live and reign. He will have attained a complete triumph over all his enemies. To him that overcometh will I grant to sit with Me on My throne, etc. He who once suffered with Christ, shall be glorified together with Him. What a glorious change is this, that the feeble mortals who were once the trembling victims of death, should thus reign in life.
2. And to whom are they indebted for this wondrous change? To themselves? The dead cannot raise themselves to life. To the father who ruined them? He made them the children of wretchedness, and then he went away and left them to their misery. To legions of angels? All their mighty hosts could not reanimate one lifeless body, much less quicken and glorify a ruined soul. One Being only was able to accomplish this glorious change, but He was the very Being who seemed the least likely to accomplish it, for it was His righteous vengeance which had sent death into the world, and His voice which proclaimed Him its king. By Him, however, was death dethroned; by Him to the utter exclusion of all others, to the utter rejection of all oar claims to any part of the honour of the work.
III. Who are the persons for whom this great blessing is designed? All the human race? Clearly not. The ungodly lives of thousands around us would at once disprove such an assertion. All men indeed, in consequence of the interference of Christ, are under a dispensation of mercy; a free and full salvation is offered them, and they are invited to accept it. But men will not accept it. Those who have received this salvation are the men for whom the kingdom is prepared. They are described as--
1. Receiving abundance of grace.
(1) Grace is that free favour which God has manifested towards His sinful children, providing a sacrifice for their iniquities, sending them the glad tidings of salvation, and making them actually partakers of its blessings.
(2) Abundance of grace signifies not only a sufficiency, but grace enough and to spare. And look at what part we may of the mystery of redemption, we discover at once the propriety of the term. The wisdom which planned and the power which executed this stupendous scheme, and the love which called this power and this wisdom into exercise, are all infinite. The glory of the salvation treasured up for sinners in Christ, the freedom with which it is communicated, the characters of those on whom it is bestowed, all bear witness to the boundless extent of the Divine mercy.
2. The gift of righteousness.
(1) This may possibly mean that renewal of the heart unto holiness, which the redeemed sinner receives from the free bounty of his Saviour. But the apostle seems rather to refer here to the same righteousness of which he speaks in the following verse, the obedience or righteousness of Christ. It is this which enables the Lord to pour out the abundance of His grace on His apostate children. He imputes to them the merits of His dear Son, and then He pardons, accepts, and rewards them, without weakening His authority or tarnishing His glory.
(2) The apostle calls it a gift, because it is by an act of mercy that it is transferred to us; he speaks of it as an abundant gift, because it completely satisfies the demands of Gods unalterable law. Its merit is infinite. It is a robe so pure, that he who wears it, stands before God without spot or blemish; so splendid, that it covers all his shame; so freely offered, that all the naked may array themselves in it, and all rejoice in it as the garment of salvation.
IV. The certainty of their receiving it. The apostle may mean--
1. That the efficacy of the righteousness of Christ to procure life is greater than that of the offence of Adam to cause death; that the salvation of the Christians soul is even more certain than the death of his body, secured to him by more numerous and solemn declarations, and involving in it the honour of more of the Divine perfections. Justice and faithfulness demand his body for corruption, but mercy unites with faithfulness and justice in raising his soul to the kingdom of life.
2. That the righteousness of Christ is more than sufficient to repair the destructive consequences of Adams transgression. It does not place the believer in the state in which he would have been had Adam never fallen; it does more; it places him in a more secure and far more exalted state. In other words, we may gain more by Christ than we lost by Adam. The one made an honourable temple a mournful heap of ruins; the other can not only raise up the temple again out of its ruins, but can make the latter house far more glorious than the former. When man was first created God looked on him and pronounced him good; but when His beloved Son redeems him, He calls him His inheritance and portion; he comes and dwells in Him, and loves Him more than all the creatures of His hand. (C. Bradley, M. A.)
Believers receive in Christ more than they lost in Adam
I. Better righteousness.
II. Firmer standing.
III. Higher glory. (T. Robinson, D. D.)
Abundance of grace.
Overflowing kindness and blessing
All fulness of grace in Christ (Col_1:19; Eph_3:8). Justifying grace, sanctifying grace, glorifying grace (Rom_8:29-30). Grace for grace (Joh_1:16), or grace upon grace (Php_2:27). He gives more grace (Jam_4:6); and makes all grace to abound (2Co_9:8). He gives His sheep not only life, but life more abundantly (Joh_10:10). Ezekiels river realised (Eze_47:1-5; cf. Eph_3:19). (T. Robinson, D. D.)
Individual influence
No warlike host delivered the children of Israel from the bondage of Egypt, but one man--Moses. No senate of statesmen raised Israel to a pitch of greatness that proclaimed to the world the glory and safety of a theocratic nation, but one man--David. No school of divines gave to England the Bible in the mother tongue, but one man--Wycliffe. No learned society discovered America, but one man--Columbus. No association of science revealed the clue to interpret the laws of the heavenly bodies, but one man--Galileo. No parliament saved English liberties, but one man--Pyre. No assembly of theologians wrote the book which, next to the Bible, has had the most potent influence on the English language and on English hearts, but one man--Bunyan. No confederate nations rescued Scotland from her political and ecclesiastical enemies, but one man--Knox. And the same might be said of almost every great step since in the progress of the race. Doubtless these men found their coadjutors; but all through the ages God has put immense honour upon individuals. (J. Guest.)
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 vv17–19 17. For if by one man's offence. The superabounding…
17. For if by one man's offence. The superabounding grace of Christ is still further shown. As a result of Adam's one offence, death reigned over men. So, on the other hand, those who accept Christ's grace, and enjoy his righteousness, shall, through him, reign in life. The life spoken of is the resurrection from the grave, and the privilege, not the guarantee, of eternal life that is offered through the gospel.
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 vv17–19 17. “For if through the offense of one death…
17. “For if through the offense of one death reigned through one, how much more shall those receiving abundance of grace and the gift of righteousness reign in life through the one Jesus Christ.” Through Adam the First death swept the world; through Adam the Second we not only have the full restitution, but an infinitely better state than before the Fall.
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 vv17–19 For if, by the trespass of the one, death…
For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ . [The apostle now undertakes to show wherein the results of Christ's act are more certain than those of Adam's act. By the use of "receive," which is active, and not passive, Paul makes it plain that the results of Christ's act, of which he now speaks, are conditioned upon an acceptance of the act on the part of mankind. For if, says he, by the trespass of one man, death reigned upon all, through the sin of one, much more surely (because of the nature of God the Father, and the august personality of his Son) shall they that accept and receive to themselves the abundance of grace offered through Christ, and the abundance of the gift of righteousness (or justification), reign in that ineffable future of life through one, even through Jesus Christ. The Son of God is a greater personage than Adam, and the positive power of his righteousness is greater than the negative power of Adam's sin; therefore, if Adam's act has insured, and still insures, the reign of death in the world, much more does Christ's act insure the reign of life in the future world. The word "abundance," found in this verse, is very significant. All shall have the ordinary grace and righteousness in Christ which result in the resurrection--gracious result, which equals and nullifies the ungracious workings of the sin of Adam; but only those who "receive" it by faith shall have that surplus or "abundance" of the act of Christ which exceeds the act of Adam, and results in a reign of life, not a mere resurrection.]
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 vv17–19 offence Sin. (See Scofield "Rom 3:23").
offence Sin. (See Scofield "Rom 3:23").
righteousness See Rom 5:17; Rom 5:18; Rom 5:21. (See Scofield "Rom 3:21").
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 v18 by one trespass
by one trespass
"through the one sin committed by Adam" or "because of Adam's sin"
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condemnation came to all people
Here "condemnation" refers to God's punishment. AT: "all people deserve God's punishment for sin" (See: Assumed Knowledge and Implicit Information)
one act
the sacrifice of Jesus Christ
justification and life for all people
Here "justification" refers to God's ability to make people right with him. AT: "God's offer to make all people right with him" (See: Assumed Knowledge and Implicit Information)
one man's disobedience
the disobedience of Adam
the many were made sinners
You can translate this in an active form. AT: "many people sinned" (See: Active or Passive)
the obedience of the one
the obedience of Jesus
will the many be made righteous
You can translate this in an active form. AT: "God will make many people right with him" (See: Active or Passive)
translationWords
trespass
condemn
righteous
just
disobey
sin
obey
righteous
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.