Rom 5:12-19 | RWP | e4.org | Therefore ( δια τουτο ). "For this reason." What reason? Probably the argument made in verses , assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. As through one man ( ωσπερ δι' ενος ανθρωπου ). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse . The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." Sin entered into the world ( η αμαρτια εις τον κοσμον εισηλθεν ). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. And so death passed unto all men ( κα ουτως εις παντας ανθρωπους διηλθεν ). Note use of διερχομα rather than εισερχομα , just before, second aorist active indicative in both instances. By "death" in ; physical death is meant, but in verses , eternal death is Paul's idea and that lurks constantly behind physical death with Paul. For that all sinned ( εφ' ω παντες ημαρτον ). Constative (summary) aorist active indicative of αμαρτανω , gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek εφ' ω usually meant "on condition that," but "because" in N.T. (Robertson, Grammar , p. 963).

‏ Romans 5:12-19

Therefore ( δια τουτο ). "For this reason." What reason? Probably the argument made in verses 1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life.

As through one man ( ωσπερ δι' ενος ανθρωπου ). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come."

Sin entered into the world ( η αμαρτια εις τον κοσμον εισηλθεν ). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality.

And so death passed unto all men ( κα ουτως εις παντας ανθρωπους διηλθεν ). Note use of διερχομα rather than εισερχομα, just before, second aorist active indicative in both instances. By "death" in Ge 2:17; 3:19 physical death is meant, but in verses 17, 21 eternal death is Paul's idea and that lurks constantly behind physical death with Paul.

For that all sinned ( εφ' ω παντες ημαρτον ). Constative (summary) aorist active indicative of αμαρτανω, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek εφ' ω usually meant "on condition that," but "because" in N.T. (Robertson, Grammar, p. 963).

Until the law ( αχρ νομου ). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16), but the coming of the law increased their responsibility and their guilt (2:9).

Sin is not imputed ( αμαρτια δε ουκ ελλογειτα ). Present passive indicative of late verb ελλογαω ( -εω ) from εν and λογος, to put down in the ledger to one's account, examples in inscription and papyri.

When there is no law ( μη οντος νομου ). Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

Even over them that had not sinned after the likeness of Adam's transgression ( κα επ τους μη αμαρτησαντας επ τω ομοιωματ της παραβασεως Αδαμ ). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience.

A figure ( τυπος ). See on Ac 7:43; 1Th 1:7; 2Th 3:9; 1Co 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

But not as the trespass ( αλλ' ουχ ως ). It is more contrast than parallel: "the trespass" ( το παραπτωμα, the slip, fall to one side) over against the free gift ( το χαρισμα, of grace χαρις ).

Much more ( πολλω μαλλον ). Another a fortiori argument. Why so? As a God of love he delights

much more in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul's argument to make "the many" in each case correspond, one relates to Adam, the other to Christ.

Through one that sinned ( δι' ενος αμαρτησαντος ). "Through one having sinned." That is Adam. Another contrast, difference in source ( εκ ).

Of one ( εξ ενος ). Supply παραπτωματος, Adam's one transgression.

Of many trespasses ( εκ πολλων παραπτωματων ). The gift by Christ grew out of manifold sins by Adam's progeny.

Justification ( δικαιωμα ). Act of righteousness, result, ordinance (1:32; 2:26; 8:4), righteous deed (5:18), verdict as here (acquittal).

Much more ( πολλω μαλλον ). Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression παραπτωματ, grace χαριτος; death θανατος, life ζωη; the one or

Adam του ενος, the one

Jesus Christ; reign βασιλευω in both).

So then ( αρα ουν ). Conclusion of the argument. Cf. 7:3, 25; 8:12, etc. Paul resumes the parallel between Adam and Christ begun in verse 12 and interrupted by explanation (13f.) and contrast (15-17).

Through one trespass ( δι' ενος παραπτωματος ). That of Adam.

Through one act of righteousness ( δι' ενος δικαιωματος ). That of Christ. The first "unto all men" ( εις παντας ανθρωπους ) as in verse 12, the second as in verse 17 "they that receive, etc."

Here again we have "the one" ( του ενος ) with both Adam and Christ, but "disobedience" ( παρακοης, for which see 2Co 10:6) contrasted with "obedience" ( υπακοης ), the same verb καθιστημ, old verb, to set down, to render, to constitute ( κατεσταθησαν, first aorist passive indicative, κατασταθησοντα, future passive), and "the many" ( ο πολλο ) in both cases (but with different meaning as with "all men" above).