Chapter 5

1 Being justified by faith, we have peace with God, 2 and joy in our hope, 8 that sith we were reconciled by his blood, when we were enemies, 10 we shall much more be saved being reconciled. 12 As sin and death came by Adam, 17 so much more righteousness and life by Jesus Christ. 20 Where sin abounded, grace did superabound.

1. Therefore. That is, in view of the statement in the preceding verse and of the whole argument and evidence of chs. 1–4. Paul has plainly shown that all men, Jews and Gentiles alike, are sinners under condemnation and in need of righteousness. He has proved that this need of righteousness cannot be met legalistically by works of obedience (ch. 3:20). But, as revealed in the good news of the gospel, God has done everything necessary to supply man’s need. God offers to everyone, as a free gift of His grace, complete pardon and reconciliation through faith in Jesus Christ, who has lived, died, and risen again for the redemption and restoration of fallen man. Having thus established the doctrine of righteousness by faith as the only way in which Jews and Gentiles together may, like Abraham, obtain justification, Paul now proceeds to explain some of the benefits that come to those who have shared in this saving experience.

Being justified. Or, “having been justified.” See on chs. 3:20, 28; 4:8, 25.

We have peace. Textual evidence is divided (cf. p. 10) between this and the reading “let us have peace.” Manuscript evidence alone favors the latter reading. However, many commentators and translators have objected to it on the ground that it does not fit the context. They maintain that it is quite unlikely that Paul would be exhorting those who have been justified to seek to have peace. They believe that he is assuring the believers that they already possess peace as a result of their justification.

However, there is a way of translating this phrase that makes it possible to accept the reading favored by the manuscripts and still give an interpretation that is appropriate to the context. The form of the verb translated “let us have” permits the translation “let us go on having peace,” meaning, “let us enjoy the peace we have,” or “let us enjoy peace.” If Paul had meant to say “let us obtain peace,” the form of the Greek verb would have been different. It occurs in this different form in Matt. 21:38 and is there translated “let us seize on his inheritance.” Since justification in its full sense implies reconciliation and peace, Paul is here saying, “Since we have been justified by faith, let us retain [or, “let us enjoy”] the peace that we now possess.”

If, however, the reading “we have peace” is preferred, the meaning is not essentially different. The emphasis is on the blessing of peace that comes with the experience of being pardoned and set right with God through faith in Jesus Christ.

True religion is often represented in the Bible as an experience of peace (Isa. 32:17; Acts 10:36; Rom. 8:6; 14:17; Gal. 5:22). Paul often calls God the “God of peace” (Rom. 15:33; 1 Thess. 5:23; Heb. 13:20; cf. 2 Cor. 13:11; 2 Thess. 3:16). Sinners are described as enemies of God (Rom. 5:10; cf. Rom. 8:7; John 15:18, 24; 17:14; James 4:4). For them there is no peace, no quietness and assurance (Isa 57:20). But the effect of God’s provision of righteousness by faith is to bring peace to the sinner’s once troubled and alienated soul. Before the experience of justification the sinner is in a state of enmity against God, as shown by his rebellion against God’s authority and his transgression of God’s laws. But after he is reconciled, he has peace with God. Before, while still under a sense of the guilt of sin, he has nothing but fear and unrest in his conscience. Now, with his sins forgiven, he has peace in his heart, realizing that all his guilt has been taken away.

Paul’s association of peace with justification by faith makes it still clearer that justification is no mere adjustment of a sinner’s legal status with God (see on Rom. 3:20, 28; 4:25). Forgiveness alone does not necessarily bring peace. The man who has been pardoned for some crime may feel a sense of gratitude toward his benefactor, but at the same time he may also be filled with such shame and embarrassment that he seeks to avoid the company of even the one who pardoned him. Though pardoned, he may feel hardly better than a released criminal. His self-respect is gone, and there is little motivation for a life of righteousness.

If justification meant no more than that, it would actually work against God’s plan for our restoration. The only way in which the divine image can be restored in fallen man is by a confident and loving fellowship with Christ by faith. Therefore, God not only forgives, He also reconciles. He sets us right with Himself. He even treats us as if we had never sinned, by imputing the righteousness of His Son to cover our sinful past (see on ch. 4:8). He invites us to a fellowship with Jesus that will inspire us with courage for the future and provide us with an example after which we may pattern our lives.

This understanding of justification by faith shows the place of conversion and rebirth in the experience of the repentant sinner. It would not be possible for fallen man to enter into the new spiritual relationship of peace to which justification entitles and admits him, except for the miraculous change accomplished by a spiritual rebirth (John 3:3; 1 Cor. 2:14). Therefore, when God justifies the converted sinner, He also creates a clean heart and renews a right spirit within him (see Ps. 51:10). For the relationship between conversion, rebirth, and justification see COL 163; GC 470; SC 52, 53.

2. By whom. Or, “through whom.”

Have. Literally, “have had.” The Greek indicates not only the obtaining of access but a continued possession of the privilege. We have had this access since we first became Christians, and we still have it, as long as we remain Christians.

Access. Gr. prosagoµgeµ. This word is used only by Paul in the NT and occurs only here and in Eph. 2:18; 3:12. It may here be understood in the sense of an introduction, not our act in coming to God, but Christ’s act in bringing us to Him. The same thought is similarly expressed in 1 Peter 3:18, “Christ also hath once suffered for sins, the just for the unjust, that he might bring [prosagoµ] us to God.” The idea suggested is that of a king’s audience chamber, into which the subjects may not enter alone but must be introduced by someone in authority. In this case, Jesus is the One who introduces us. We cannot enter, by ourselves, the audience chamber of God, for our sins have come between us and God and separated us from Him (Isa. 59:2). But Christ, by virtue of His sacrifice, is able to bring us back to God and to introduce us to the glorious state of grace and favor in which we now stand (see Heb. 10:19).

It is through Christ that we make our first approach to God, and it is through Christ that the privilege is continued to us. And this access to God, this introduction to His divine presence, is to be considered a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with Him.

By faith. Textual evidence is divided (cf. p. 10) as to omission or retention of this phrase. However, whether Paul mentioned faith in this verse or not, it is obvious that we can have access into grace only by faith in the One through whom grace is made available.

This grace. That is, this condition of reconciliation and acceptance with God (see on ch. 3:24).

We stand. Compare 1 Peter 5:12. The state of justification is one of security and confidence.

Rejoice. Gr. kauchaomai, translated also “boast” (ch. 2:17), “glory” (ch. 5:3). In contrast with all false boasting, the believer boasts in hope of the glory of God. The Jews boasted of their own accomplishments (ch. 2:17). The Christian exults in what God is doing. True religion is often described in the Bible as producing such joy and satisfaction (Isa. 12:3; 52:9; 61:3, 7; 65:14, 18; John 16:22, 24; Acts 13:52; Rom. 14:17; Gal. 5:22; 1 Peter 1:8).

The Greek may be translated either “we exult” or “let us exult.” Compare “we have,” or “let us have” (see on Rom. 5:1). Here as in v. 1, “let us have” means “let us go on having,” so here “let us rejoice” would mean “let us go on rejoicing.” According to these readings Paul was exhorting justified believers to keep on enjoying peace with God and to keep on exulting in hope of the glory of God.

The joyful and triumphant confidence of Paul’s faith stands in contrast to the doctrine of those who believe that “faith” necessarily implies that one must constantly be in a state of hopeful anxiety and uncertainty regarding justification. God wishes us to know whether we have been accepted, so that we may actually have the peace that comes from such an experience (v. 1; ch. 8:1). John also says that we may know that we have passed from death unto life (1 John 3:14). Faith does not mean merely believing that God can pardon and restore us. Christian faith means believing that God through Christ has pardoned us and that He has created a new heart within us.

This, of course, does not mean that once we have been justified, our future salvation is thereby guaranteed and there is no need for a continuing experience in faith and obedience. An important distinction must be made between assurance of a present state of grace and assurance of future redemption (see COL 155). The former is implied in the meaning of real faith, the personal acceptance of Christ and all His benefits. The latter is a matter of hope and must be accompanied by constant watchfulness. Even though we have the joy and peace of justification, it is necessary that we give diligence to make our calling and election sure (2 Peter 1:10). The possibility of failure was a powerful stimulus to faithfulness and holiness even in the life of the apostle Paul himself. He exercised strict self-discipline, lest, having preached to others, he himself should be rejected (1 Cor. 9:27). Thus every Christian who may now be standing in grace and exulting in hope of the glory of God should also take heed lest he fall (1 Cor. 10:12).

In hope. Or, “on the ground of hope.”

The glory of God. See on ch. 3:23.

3. Not only so. Paul now explains how God’s plan of righteousness by faith brings peace and joy not only in times of prosperity but also in times of distress and trial. The hope of future glory and the endurance of present trouble go together. Jesus noted this fact when He said, “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world” (John 16:33).

Glory. Gr.kauchaomai, which is translated “rejoice” in v. 2 (see comment there). The phrase may be translated “let us go on exulting.”

In tribulations. Literally, “in the tribulations,” hence the possible translation, “in our tribulations.” The Gr. thlipsis means “pressure,” “crushing,” “oppression,” and is variously translated “trouble,” “affliction.” The early Christians were called upon to endure various forms of persecution and suffering. The apostle could not promise the believers any exemption from sorrow. Instead he explained how Christian faith could use tribulations for the perfection of character.

Paul informed the disciples at Lystra “that we must through much tribulation enter into the kingdom of God” (Acts 14:22). The apostles rejoiced “that they were counted worthy to suffer shame” (Acts 5:41). Peter wrote that Christians should “think it not strange concerning the fiery trial …: but rejoice” (1 Peter 4:12, 13). Jesus Himself said, “Blessed are they which are persecuted for righteousness’ sake” (Matt. 5:10; cf. Rom. 8:17, 28, 35; 2 Tim. 2:12). However, Christians must not become fanatical, and glory in suffering for its own sake. They should rejoice in affliction because they consider it an honor to suffer for Christ, because they realize that it is an occasion to witness to His power in supporting and delivering them, and because they know that suffering, when properly endured (see Heb. 12:11), is made the means of their own sanctification and preparation for usefulness both for here and for heaven hereafter. The last of these reasons is the one that Paul particularly emphasizes in this context. See 3T 416.

Knowing. Paul could say this with assurance. Perhaps no other Christian has suffered more than he did in attempting to spread the gospel (see 2 Cor. 11:23–27). Paul knew from personal experience that “tribulation worketh patience.”

Worketh. Gr. katergazomai, “to achieve,” “to bring about,” “to work out.” The word is translated “work out” in Phil. 2:12.

Patience. Gr. hupomoneµ. “Patience” may suggest only passive resistance to evil, the calm submission of a soul that resigns itself to suffering. Hupomoneµ means more than this. It signifies also an active virtue, a courageous perseverance and persistence that cannot be shaken by fear of evil or danger. A better translation would be “fortitude,” or “endurance.” The verb from which this noun is derived occurs frequently in the NT and is usually translated “endure” (Matt. 10:22; 24:13; Mark 13:13; 1 Cor. 13:7; 2 Tim. 2:10; Heb. 10:32; 12:2, 7; James 1:12; 5:11).

In the natural man, who has not been born again of the Holy Spirit, tribulation, delay, and opposition often produce only impatience, or even a surrender of the good cause he may have espoused (Matt. 13:21). But in those who are spiritual, and thus under the influence of the Spirit of love, affliction and trial produce more perfect patience and manly endurance (1 Cor. 13:7).

The supreme example of Christian fortitude in affliction was shown by Jesus during the last hours before His death. Through all the terrible cruelty and insult, Jesus bore Himself with majestic patience (see DA 710, 731, 734–736, 744). The Christian who longs to be like Christ will rejoice in whatever trials and suffering God may permit to come upon him, knowing that through these experiences he may gain more of the divine patience of Christ and thus be able to endure unto the end.

4. Experience. Gr. dokimeµ, from a verb meaning “to test,” or “to approve.” This Greek word is used only by Paul in the NT. Elsewhere it is translated “proof” (2 Cor. 2:9; 13:3; Phil. 2:22), “trial” (2 Cor. 8:2), “experiment” (2 Cor. 9:13). The word may refer either to the process of testing, “proving,” or to the result of testing, “the state of being approved.” In this context the latter meaning seems the more appropriate, for the method of testing has already been mentioned in the “tribulation.” The more literal translation would be “proof,” “approval,” “proof by testing.” Trials and afflictions that are patiently borne prove a man’s religion and character to be genuine.

Hope. Patient endurance of tribulation tests, confirms, and refines the Christian’s faith. Out of this comes ever more confident hope. It is the believer’s initial hope of sharing in the glory of God (see v. 2) that nerves him to endure, he gains a steady, calm assurance. Hope and faith grow as they are tested and exercised. For example, the disciples’ already existing faith in Christ was confirmed and increased by the miracle Jesus performed at Cana (John 2:11). The experience of Job illustrates how the severe discipline of character can strengthen the faith and hope of a sincere believer (see on Job 40; 42).

5. Maketh … ashamed. Gr. kataischunoµ, “to disgrace,” “to dishonor,” “to come to nought.” Compare the use of kataischunoµ in 2 Cor. 7:14; 9:4. The Christian hope never disgraces, never dishonors. Paul may have been thinking of Ps. 22:5: “They trusted in thee, and were not confounded.” This is no ordinary hope, for hope is often disappointed. This is the hope that is founded on the consciousness of justification and is endorsed by the presence of the Holy Spirit in the heart (Rom. 8:16). Such hope cannot disappoint or put to shame.

The love of God. This may be understood as God’s love for us or our love for God. The succeeding verses seem to indicate that this is God’s love toward us, which God has revealed in Christ. The Christian’s hope is not based on anything in the Christian himself but upon the assurance of God’s unchanging love for him. This sense of His love leads us in turn to love God (1 John 4:19) and to love our fellow men (v. 7), and this experience of love strengthens confidence and hope for the future. The basis of our assurance that hope will not put us to the shame of disappointment is the love of God toward us.

Is shed abroad. Literally, “has been poured out.” The giving of spiritual blessings is often described as “pouring.” “I will pour my spirit upon thy seed, and my blessing upon thine offspring” (Isa. 44:3; cf. Joel 2:28, 29; John 7:38, 39; Acts 2:17, 18, 33; 10:45; Titus 3:5, 6). This figure would be especially meaningful in the countries of the Near East, in view of the heat and frequent scarcity of water. “Poured out” may also suggest the richness and abundance of God’s love and blessing.

Hearts. See on ch. 1:21.

The Holy Ghost. That is, the Holy Spirit. The term “Holy Ghost” is obsolete and perhaps reflects the influence of the German Geist, which means “spirit.” This is Paul’s first mention, in this epistle, of the Holy Spirit, of whose presence and activity in Christian experience he has more to say later (see especially ch. 8). The Holy Spirit pours out love in our hearts by testifying of Jesus (John 15:26; 16:14), and as we behold the glory and perfection and love of Jesus, we are changed into His likeness under the influence of the Spirit (2 Cor. 3:18).

Which is given. Or, “who was given,” or “who has been given.” Paul may be referring especially to the gift at Pentecost (Acts 2:1–4, 16, 17), but, in addition, to the experience of each believer (see Acts 8:15; 19:2; 2 Cor. 1:22; 5:5; Gal. 4:6; Eph. 1:13; 4:30). The Holy Spirit is represented as dwelling in us (1 Cor. 3:16; 6:19).

6. For when. Paul proceeds to give further evidence that the Christian’s hope, based on God’s love, cannot fail. He describes the surpassing greatness of that love as revealed by the fact that Christ died for us while we were still in our helpless and ungodly state.

Without strength. Or, “weak,” “helpless.” Paul is speaking of the helpless condition explained in the previous chapters. In the Greek the word used here is frequently applied to those who are physically sick and feeble (see Matt. 25:39; Luke 10:9; Acts 5:15). In it is translated “impotent,” a not unsuitable description of the condition of a sinner before his acceptance of the saving grace and power of God. Paul’s reference to the impotence and helplessness of the unregenerate sinner stands in contrast to his picture of the justified believer, now rejoicing as he grows stronger in hope, in endurance, in character, and in the assurance of God’s love.

In due time. Or, “at the right time,” “at the fitting time.” This is essentially the same as “the fulness of the time” (Gal. 4:4; cf. Mark 1:15). For thousands of years the experiment of obtaining righteousness by works had been allowed to run its course. But the most zealous legalists among the Jews and the most enlightened intellectuals among the Greeks and Romans had failed to devise any scheme that could cure the world’s maladies and save man from sin and death. On the contrary, sin and degradation had brought men to the lowest depth when Jesus came to this earth. In some instances men and women had given themselves wholly over to the control of Satan, and the very stamp of demons was impressed on their countenances. Thus it was clearly demonstrated to the universe that, apart from God, humanity could never be restored. Unless some new element of life and power should be imparted by the Creator, there was no hope of man’s being saved (see DA 36, 37). It was at this decisive moment that Jesus came to die for the ungodly.

This was also the fitting time, in that it was the time foretold by the prophet Daniel for the Messiah to die (Dan. 9:24–27; cf. John 13:1; 17:1).

It was also the right time, in that conditions in the world had prepared the hearts of many to receive with gladness the good news of the gospel. All over the world were men and women who had grown weary of the endless and empty ritual of legalistic religion and were longing for release from sin and its power. Moreover, in the providence of God the world was then united under one government, one language was widely spoken, and the Jewish people had been dispersed among the nations, thus making possible the rapid spread of the news of salvation.

Thus Christ came, and died, when the world needed Him most, at the time predicted, and at the time when His sacrifice could best fulfill its purpose of revealing the righteousness and love of God for the salvation of fallen man. See on Gal. 4:4.

For the ungodly. Literally, “for ungodly [men].” For the meaning of the term “ungodly” see on ch. 4:5. Paul is not suggesting that Christ died for “the ungodly” as a class distinguished from “the godly,” but for all as being ungodly. This is shown by the nonuse of the article in the Greek. Christ died for us ungodly men. If we claim that we do not belong to the ungodly, we exclude ourselves from the benefits of Christ’s atonement, as did the Jews (see Luke 5:31; 1 John 1:10).

7. Scarcely. Gr. molis, “with difficulty,” “hardly,” “not easily.” The purpose of vs. 7, 8 is to illustrate the greatness of God’s love by comparing it with the most that men might be willing to do. While among men it is hardly conceivable that anyone would be willing to give his life even for a righteous person, the marvel of the love that Christ had for us is that He was willing to die for godless sinners.

A good man. Literally, “the good [man].” According to various commentators Paul is making some distinction between “a righteous man” and “a good man,” though the exact distinction intended is not certain. It seems to be generally agreed that the “righteous” man is the one who is strictly just and innocent and is careful to perform all duties required of him. The “good” man is not only righteous but also loving and benevolent and is always glad to do favors for others. Therefore, Paul says, though one would hardly be willing to die for the merely upright or strictly just person, who may command respect, one might possibly be willing to give his life for the noble, kindly person who inspires love and affection.

“Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). But Paul is emphasizing that this is the utmost that can be expected of human love. It is remotely possible that someone would be willing to sacrifice himself for a dear friend who is sufficiently good and lovable. But so great is the love of God for His erring creatures that Jesus died for us when we were godless and rebellious enemies.

8. Commendeth. Gr. sunisteµmi, which may also be rendered, “establishes,” “proves” (see on ch. 3:5). Hence the passage may be translated, “God gives proof of His love to us.” The Greek word also carries the meaning of “to recommend” (see Rom. 16:1; 2 Cor. 4:2). Hence the KJV “commend” may be appropriate here as covering both possible senses, and both may be implied in this context. Christ’s death for sinners not only proves God’s love to be a fact but also sets this love before us in all its greatness and perfection.

The form of the word in the Greek indicates that God continues to prove and commend His love for us. The sacrifice of Christ remains as the greatest demonstration of His love. Jesus died once for all, yet in the enduring results of His death we have ever-present proof of God’s love for each of us.

His love. Literally, “His own love.” The love of God the Father was displayed in the death of Christ. This vital fact must be recognized for a correct understanding of the atonement (see on ch. 3:25). Christ did not die to appease His Father or to induce Him to love us. It was divine love that conceived the plan of atonement and salvation in the beginning, and the Father, Son, and Holy Spirit have all worked together in perfect harmony to effect it (see John 3:16; 10:30; 14:16, 26; 15:26; 17:11, 22, 23; Rom. 3:24; 8:32; Eph. 2:4–7; 2 Thess. 2:16; 1 John 4:10).

Some find it difficult to reconcile this conception of the eternal love of God with the frequently mentioned divine wrath. But divine wrath is God’s antagonism to sin, resulting ultimately in the complete eradication of sin from the universe. So long as men choose to remain under the dominion of sin they are inevitably involved in God’s wrath (see on Rom. 1:18). It was His own love for sinners that led God to give His Son to die, and He gave Himself in that atoning sacrifice (2 Cor. 5:19).

Yet sinners. There was nothing in man to deserve God’s love. The hypothetical “good man” of v. 7 was benevolent and lovable and inspired affection. But the love that God exercised toward us was not a response to any love we had for Him, for we were His enemies. “Herein is love, not that we loved God, but that he loved us” (1 John 4:10).

For. Gr. huper, which may be taken to mean “in behalf of,” “instead of.” Paul does not say only that Christ died “in our stead,” as “a propitiation” (ch. 3:25), as “an offering and a sacrifice” for us (Eph. 5:2), and as the “ransom for all” (1 Tim. 2:6). If Christ’s death had been an unwilling one, it would have been enough to say that He died “instead of us.” But Paul says also that Christ died “for” us, “in our behalf.” As our Champion, Friend, and Brother, He deliberately and willingly gave His own life for our sake, because He loved us (Eph. 5:2). By this sacrifice He became our Representative, for when “one died for all, then were all dead” (2 Cor. 5:14). Thus it is correct to say that Christ died “in our stead” and “in our behalf,” and the simple word “for” seems to be an appropriate choice to cover both of these ideas.

9. Much more then. If Christ died for us when we were sinners, it is certain that He will save us now that we are justified. If His love was so great that He was willing to give His life for His enemies, surely He will save His friends from wrath (see v. 10).

By his blood. That is, by His death, the giving of His perfect life in the atoning sacrifice (see on ch. 3:25). In this verse Paul speaks of justification as being “by his blood” rather than “by faith,” because he is here considering justification from God’s point of view. Our faith adds nothing to God’s gift but only accepts it. The infinite price that was paid for our redemption reveals not only the wonderful love of God but also the high value that God places on the human soul. Paul is reasoning that since God loves us so much He was willing to pay an infinite price for our justification, surely He will keep that which has been so dearly bought.

From wrath. Literally, “from the wrath”; that is, the wrath of God to come (see 1 Thess. 1:10; see on Rom. 1:18; 2:5).

10. Enemies. Paul repeats and enlarges the argument of v. 9.

Reconciled. Gr. katallassoµ. The word means primarily “to exchange,” and hence to change the relation of hostile parties into a relation of peace. It may be used of both mutual and one-sided enmity, and the context must determine which is intended. Sin had alienated man from God, and his heart was at war with the principles of God’s law (chs. 1:18 to 3:20; 8:7). However, God gave His Son that sinful and rebellious man might be reconciled (John 3:16).

The Bible nowhere speaks of God being reconciled to man. It is true that the death of Christ made it possible for God to do for man what He otherwise could not have done (see on Rom. 3:25, 26). By bearing the penalty of transgression Christ provided a way by which men might be restored to God’s favor and be brought back to their Eden home (see PP 69); and but for the sacrifice of Christ all men would have reaped the inevitable results of sin and rebellion in final destruction under the wrath of God (Rom. 2:5; 3:5; 5:9; 1 Thess. 1:10). But this does not mean that God needed to be reconciled. The alienation was entirely on man’s part (see Col. 1:21), and it is God who, in His great love, initiates the reconciliation: “God was in Christ, reconciling the world unto himself” (2 Cor. 5:19; cf. Eph. 2:16; Col. 1:20). Though God strongly hates sin, His love for sinners is even stronger, and He has spared nothing, however dear, to bring about a reconciliation (see DA 57). Christ did not die to win God’s love for man, but to win man back to God (see on Rom. 5:8). In fact, God’s plan and provision for man’s reconciliation was conceived back in eternity, even before man sinned (Rev. 13:8; cf. PP 63; DA 834). Thus, in anticipation of the atoning sacrifice, it was possible for Abraham’s faith to be reckoned for righteousness (Rom. 4:3) and for the patriarch to be regarded as the friend of God (James 2:23) long before Christ actually died on the cross.

Paul’s argument in this first part of Rom. 5 is that, since we have such overwhelming evidence of the boundless love of God even for alienated sinners, what a sure foundation we have on which to base our peace, joy, and hope of final salvation.

The reference to reconciliation in this verse, as parallel to justification in v. 9, gives further confirmation to the idea that justification is not only pardon but also the renewal of a loving relationship (see on chs. 3:20, 28; 4:25; 5:1).

Death. The same as the “blood” of v. 9, by which justification was achieved.

By his life. Literally, “in his life.” This may be understood to mean that we are saved by personal union with the living Saviour, who ever liveth to make intercession for us (Heb. 7:25; cf. Rom. 4:25). Jesus said, “Because I live, ye shall live also” (John 14:19; cf. Rom. 8:11; Gal. 2:20). If the death of Christ had such saving power in effecting our reconciliation, how much more will His risen life have power to bring our salvation to joyous fulfillment.

11. Not only so. Paul mentions another of the results of justification by faith. He has already said that we rejoice in tribulations and in hope of the glory of God (vs. 2, 3). Now he adds that “we also joy in God.”

Joy. Gr. kauchaomai (see on vs. 2, 3).

In God. There is no reason for us to glory in ourselves (chs. 3:27; 4:2), but there is every reason why we should glory in God, especially in view of His saving love (Jer. 9:23, 24; Rom. 5:5–10; 1 Cor. 1:31; 2 Cor. 10:17).

The Christian rejoices in the beneficence of God and in the fact that the universe is under God’s administration. The sinner is opposed to God and finds no pleasure in Him. He fears or hates Him. One evidence that we are truly converted and reconciled to God is that we rejoice in Him and find pleasure in the contemplation of His perfection as they are revealed in Scripture.

Through our Lord. In all the acts and experiences of the Christian life, the mediation of Christ is continually made prominent by the NT writers. We rejoice in God through Jesus Christ, who has revealed to us the true character of His Father and has reconciled us to Him.

Atonement. Gr. katallageµ, “reconciliation.” The verb “to reconcile” is katallassoµ (see on v. 10). When the KJV was first published, “atonement” signified “reconciliation,” “at-one-ment.” This is the only occurrence of the English “atonement” in the NT of the KJV, though the word is common in the OT. In each of the three other occurrences of the Greek word katallageµ in the NT it is translated “reconciling,” or “reconciliation” (Rom. 11:15; 2 Cor. 5:18, 19). Paul is referring here, not to the means by which reconciliation was effected (Rom. 3:25), but to the fact of reconciliation (ch. 5:10). The Greek word for the atoning sacrifice is quite different (see on ch. 3:25).

12. Wherefore. The passage here introduced has been regarded by many as the most difficult in the NT, if not in the whole Bible. However, this difficulty seems to have been due largely to the attempt to use the passage for purposes other than Paul intended. The apostle’s main purpose seems to be to emphasize the far-reaching results of the work of Christ, by comparing and contrasting the consequences of His justifying act with the effect of Adam’s sin.

“Wherefore” probably refers back to the description in vs. 1–11 of the saving work of Christ in reconciling and justifying the sinner and in holding out to him the hope of final salvation.

As by one man. With these words Paul begins the comparison between the effects of Adam’s sin and the effects of Christ’s redemption, but he gives only the first part of the comparison. Having set this forth, he stops in his characteristic manner to discuss some problems involved in what he has already said. The digression is marked by parentheses in the KJV for vs. 13–17. However, Paul seems to resume his main argument in v. 15.

If Paul had completed the comparison, it might have read something like this: “As by one man sin entered into the world, and death through sin, and thus death spread to all men because all men sinned; so also by one man, Jesus Christ, righteousness entered into the world, and life through righteousness, so that all, being justified by faith, might be saved.” Philip Schaff has aptly observed that “the Apostle might have spared the commentators a great deal of trouble, if he had, according to the ordinary rules of composition, first stated the comparison in full, and then given the explanations and qualifications; but such grammatical difficulties in the Scriptures are generally overruled for a profounder investigation and elucidation of the sense” (editorial note in Lange’s Commentary [Scribner’s, 1870], on Rom. 5:12).

In this passage the main points of comparison that Paul is emphasizing are that as sin and death, as a principle and power, proceeded from Adam to the whole human race, so righteousness and life, as a counteracting and conquering principle and power, proceed from Christ to all mankind. And as death has been passed on to all men who participate in Adam’s sin, so life is passed on to all those who participate in the righteousness of Christ. However, the parallel is not perfect. For though the participation in Adam’s sin is universal, the participation in the righteousness of Christ is limited to believers. All men are sinners, but though the righteousness of Christ is equally universal in power and purpose, not all are believers. Moreover, what Christ has gained is greater than what was lost by Adam (see DA 25).

Sin. Paul here personifies sin. It “reigned unto death” (v. 21), works death in us (ch. 7:13), has dominion over us (ch. 6:14), works all manner of concupiscence (ch. 7:8), deceives and slays the sinner (ch. 7:11).

Compare ch. 5:12, 13, 20, 21 with vs. 15–18. By Adam’s “offence” the principle of “sin” entered the world. “Sin,” in turn, became the fruitful source of innumerable “offences.” Throughout this section a distinction between “sin” as the principle and essence of lawlessness (see on 1 John 3:4) and the concrete acts of sin, here translated “offenses,” may be seen.

Entered into the world. Paul represents sin as coming from the outside into the world of mankind. The term “world” is often used to denote the human race (Rom. 3:19; 11:15; cf. John 3:16, 17). Beyond this Paul does not discuss the origin of evil. The first man violated the law of God, and in this way sin was introduced among men.

Death by sin. Before sin entered, God had warned Adam that death would be the result of sin (Gen. 2:17). After sin, God pronounced the sentence, “Dust thou art, and unto dust shalt thou return” (Gen. 3:19).

The Bible speaks of three kinds of death: (1) Spiritual death (see Eph. 2:1; 1 John 3:14). (2) Temporal death, the “first death,” described by Jesus as “sleep” (see John 11:11–14; Rev. 2:10; 12:11). (3) Eternal death, the “second death” (see Matt. 10:28; James 5:20; Rev. 2:11; 20:6, 14; 21:8). There has been considerable discussion as to the kind of death that resulted from Adam’s sin, and especially as to the kind of death that was passed on to his posterity (see below under “death passed”). Much of this difficulty has been due to the general misunderstanding as to the nature of death. Paul, however, does not seem to be concerned with such problems in this context. He is simply stating the historical fact that sin entered the world through Adam, and death was the consequence. There was neither sin nor death in this world before the offense of Adam. After that there were both. Therefore, Adam’s transgression was the cause of both. The important contrast is between death as a result of Adam’s sin and life as a result of Christ’s righteousness. Paul’s argument is that the gift of life and the benefits wrought by Christ are far greater than the effects of Adam’s sin. The keynote of this passage is, “grace did much more abound” (Rom. 5:20).

Death passed. Gr. dierchomai, “to spread,” “to pervade.” The clause may be translated, “death passed throughout upon all men.” The word suggests that death made its way to each member of the human family.

Upon all men. Equivalent to the previous “into the world,” but differs from it as the concrete parts are distinguished from the abstract whole. “Passed throughout” (see above under “death passed”) differs from the previous “entered” as going from house to house differs from entering a city.

This statement that the death pronounced upon Adam has passed upon all men shows that Adam’s sentence (Gen. 2:17) did not refer to the “second death” (see above under “death by sin”; GC 544). The second death cannot be passed on to others, for it comes as a result of the final judgment, of which it is clearly stated that “they were judged every man according to their works” (Rev. 20:12, 13). God’s final judgment, and the final sentence of eternal death, are based upon personal, individual responsibility (Rom. 2:6). All men alike go down to the grave, and it is in this respect that all men share the penalty of Adam’s transgression. Life was forfeited by transgression. Adam could not transmit to his posterity that which he did not possess (see GC 533). It is in this sense that “in Adam all die” (1 Cor. 15:22).

Had it not been for the plan of salvation, the result of Adam’s sin would have been eternal death. But through the provisions of this plan, all the members of Adam’s family, whether good or bad, will be brought forth from their graves (Acts 24:15; cf. 1 Cor. 15:22). At that time it will be clearly seen and acknowledged by all that those who are to be eternally lost are in such a condition solely as a result of their own sin. They will not be able to blame Adam for their condition. Those who have “done good,” who have by faith accepted the righteousness of Christ and made it their own, will come forth to “the resurrection of life” (John 5:29). “On such the second death hath no power” (Rev. 20:6). Those who have “done evil,” who have rejected the righteousness of Christ, and who have not obtained pardon through repentance and faith will come forth to “the resurrection of damnation” (John 5:29). These will receive the penalty of transgression, the final “wages of sin” (Rom. 6:23), “the second death” (see GC 544).

For that. Gr. ephХ hoµ. This phrase has been the source of much theological controversy, and has been translated in a variety of ways. It seems clear, however, that the meaning is simply “because,” or “inasmuch as.” In classical Greek the expression usually meant “on condition that,” but this does not seem to represent its NT usage. Compare its use in 2 Cor. 5:4; Phil. 3:12; 4:10.

All have sinned. Literally, “all sinned.” The form of the verb is the same as in ch. 3:23. Paul is not here primarily emphasizing the fact that all men individually have “transgressed” and that for this reason death has been shared by all (see on ch. 5:13). Such an interpretation does not suit the context, since in v. 14 Paul adds that, until Moses, men “had not sinned after the similitude of Adam’s transgression.”

When Adam and Eve rebelled against God, they not only lost their right to the tree of life, which resulted inevitably in their death and in the passing on of death to their descendants, but by sin also became depraved in nature, thus lessening their strength to resist evil (see PP 61). Thus Adam and Eve passed on to their posterity a tendency to sin and a liability to its punishment, death. By their transgression, sin was introduced as an infectious power in human nature antagonistic to God, and this infection has continued ever since. It is because of this infection of nature, traceable to Adam’s sin, that men must be born again (see on chs. 3:23; 5:1).

On the transmission of a sinful nature from father to son the following should be kept in mind: “It is inevitable that children should suffer from the consequences of parental wrong-doing, but they are not punished for the parents’ guilt, except as they participate in their sins. It is usually the case, however, that children walk in the steps of their parents. By inheritance and example the sons become partakers of the father’s sin. Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation” (PP 306).

13. Until the law. Literally, “until law” (see on ch. 2:12). That is, during the period between Adam and Moses (ch. 5:14). Though in this context “law” clearly refers to the law given in the time of Moses, the article “the” is omitted. All are equally involved in death. Paul seeks to show that there is something else at work besides the guilt of individuals for personal sins. That something is the result and effect of Adam’s fall. All of the descendants of Adam share in the effect of Adam’s fall, because death and the tendency to sin are inherited evils.

Sin was in the world. Paul here states a truth that his readers will not challenge.

Imputed. Gr. ellogeoµ, a different word from the one translated “reckoned,” “counted,” “imputeth” (see on ch. 4:4–6; etc.). In the NT it occurs only here and in Philemon 18, and means, “to set to one’s account.” Its meaning is illustrated in the papyri where two women write to their steward, “Put down to our account everything you expend on the cultivation of the holding.”

Paul does not mean that the Gentiles, who did not possess the written law, were without sin. He has already noted that all, Jew and Gentile, “have sinned, and come short of the glory of God” (Rom. 3:23); and again, in ch. 5:12, that “all have sinned.” Thus the Gentiles were not without sin. They were under obligation to obey the law so far as it had been revealed to them (see on chs. 1:20; 2:14, 15). Sin has been in the world ever since the original transgression of Adam. It may be defined as lack of conformity with the will of God whether in act, disposition, or state.

Paul’s point in this present passage is that whether or not men have had an explicit knowledge of God’s will (ch. 5:14), “all have sinned” and all are involved in the inheritance of death (cf. v. 12). The one act of Adam’s transgression caused sin as a principle and a power to enter this world. Even in the absence of personal transgressions, as in the case of infants, men are subject to death. Paul is emphasizing the universality of sin and death so that by contrast he may emphasize the universality of grace.

14. Death reigned. Paul personifies death as he has previously personified sin (see on v. 12). He points to the universal reign of death as evidence of the sweeping effect of Adam’s sin. And this tyranny of death would have been eternal had it not been for the gospel.

After the similitude. That is, in the same manner as Adam sinned—in the face of an express command. Even though men had but a dim knowledge of God’s will, as revealed to them through nature and conscience (ch. 1:20; see on ch. 2:15), they were under some measure of guilt (Matt. 10:15). But apart from possible degrees of individual guilt, death reigned equally over all. Even infants were under its dominion.

Figure. Gr. tupos, “type.” This word is common in the NT, but has been variously translated “form” (Rom. 6:17), “print” (John 20:25), “fashion” (Acts 7:44), “manner” (Acts 23:25), “ensample” (Phil. 3:17), “pattern” (Heb. 8:5). It means basically the impression made by a die. Hence it has come to mean “copy,” “figure,” also “a pattern,” “an example.”

Paul does not go into all the possible implications of what he has said, but focuses simply on his central point, namely, that the effects of Adam’s sin have been passed upon all men. The principle and power of sin and death have been transmitted to all the descendants of Adam. Because his deed affected the whole race, he is a type of the One whose act of righteousness has resulted in the transmission of the principle and power of righteousness and life to all those who are born again into His family (John 1:12, 13).

Was to come. Compare “he that should come” of Matt. 11:3; Luke 7:19. Adam was a type of Christ in that both were representatives of the entire human family. He was the representative and author of fallen humanity. Christ was the representative and author of restored humanity. In view of this, Christ is called “the last Adam” (1 Cor. 15:45), “the second man” (see v. 47; cf. GC 647). However, there is not only a resemblance but also a great difference between the work of the two Adams, as Paul proceeds to explain.

15. Offence. Gr. paraptoµma. Literally, “a slip sideways,” “a false step,” “a blunder.” It is an appropriate word to use for Adam’s fall from righteousness.

Free gift. Gr. charisma, derived from charis, “grace” (see on ch. 3:24), and means “an act of grace,” “a gift of grace.” Charisma is used for the supernatural powers that are given by the Holy Spirit (1 Cor 12:4, 31). Paul is drawing his first contrast between the effect of the sin of Adam and that of the work of Christ. There is no comparison between the fall from righteousness and the gift of grace.

Of one. Literally, “of the one,” that is, of Adam.

Many. Literally, “the many,” which is equivalent to “all,” as shown by the phrase “all men” in v. 18.

Grace. See on ch. 3:24. To Paul, God’s grace is not only His unmerited favor but also the saving power of His love through Jesus Christ.

Gift. Defined as “the gift of righteousness” in v. 17.

By one man. Literally, “by the one man.”

Abounded. Gr. perisseuoµ, “to be over and above.” Compare the use of the word in Rom. 3:7; 1 Cor. 14:12 (“excel”); 2 Cor. 1:5; etc.

Unto many. Literally, “unto the many.” Christ died for the whole human race (2 Cor. 5:14, 15; Heb. 2:9; 1 John 2:2). The offer of salvation is made to all men (Matt. 11:28, 29; Mark 16:15; John 7:37; Rev. 22:17). Thus provision has been made to meet all the evils of Adam’s fall, a provision as extensive in its applicability as is the ruin caused by sin.

However, this gift of righteousness is of no avail unless it is accepted by faith (John 3:16), and not all men choose to believe. Though ample provision has been made for the salvation of all, only comparatively few accept the proffered grace (Matt. 22:14). There is no limit in the gift itself but only in man’s willingness to accept it.

16. By one that sinned. Literally, “through one having sinned.” Paul is saying that there is no comparison between “the gift” of Christ and the results of Adam’s sin.

Judgment. Gr. krima, “the decision rendered,” “the sentence.” Adam’s sin resulted in the sentence of condemnation.

By one. Literally, “from one.” “One” may be understood as meaning “one man,” thus referring to “the one having sinned,” or it may be understood as referring to “one trespass,” in view of the parallel with “many offences.” Paul’s line of reasoning is clear either way.

Condemnation. Adam had received a specific law: “Thou shalt not eat.” And that law had a penalty attached: “In the day that thou eatest thereof thou shalt surely die” (Gen. 2:17). His sin, therefore, was a distinct transgression of law, and it was immediately “imputed,” or taken into account (see on Rom. 5:13). The sentence of condemnation was justly pronounced upon him. But the sentence there pronounced upon the first man has extended, in its effects, to all his descendants.

Free gift. Gr. charisma “a gift of favor or grace,” from charis, “grace” (see on ch. 3:24). The free gift is defined in ch. 5:17 as “the gift of righteousness.”

Of many offences. Literally, “from many offenses.” Adam’s one offense was followed by many offenses, of his and of those who followed him, and each of these offenses was deserving of condemnation. But each was an occasion for a revelation of God’s unmerited favor and forgiveness, and thus the free gift was “from many offenses unto justification,” for those who accepted the gift.

Justification. Gr. dikaioµma, generally “an act of righteousness,” “a requirement,” “a decree” (see on ch. 2:26). However, here Paul seems to be using dikaioµma for dikaioµsis, “justification” (see on ch. 4:25). A possible reason for the use of dikaioµma is suggested by the Greek. The words for “gift,” “judgment,” “condemnation,” “free gift,” “offences,” all end in ma. It is not unlikely that Paul used dikaioµma simply as a literary device.

17. Death reigned. See on v. 14.

Much more. The contrast in this verse is between transgression and grace, death and life, the one Adam and the one Christ.

Receive. Righteousness is a gift of God, and whether it is imputed in justification, or imparted in sanctification, it is a gift to be received through the experience of faith in Jesus Christ. Only those who are willing to acknowledge their own helplessness and need, and in all humility and gratitude to accept righteousness as a gift, shall reign in life.

Shall reign. Having twice mentioned the reign of death, Paul now contrasts reigning in life. The Bible often describes the saints as reigning in the hereafter. “If we suffer, we shall also reign with him” (2 Tim. 2:12; cf. Luke 22:30; Rev. 3:21; 20:6; 22:5). The plan of redemption restores all that has been lost by sin. When the earth is made new and becomes the eternal home of the saved, God’s original purpose in the creation of the world will have been fulfilled (see GC 674). Man’s lost dominion will have been regained (see PK 682). “The righteous shall inherit the land, and dwell therein for ever” (Ps. 37:29).

In life by one. These words emphasize the position that Christ holds as the mediator in the work for man’s redemption. Through His death the believer is justified, and through union with Him from then onward the Christian receives that vitalizing and sanctifying power that transforms his present life and assures him of eternal life to come.

18. Therefore. Gr. ara oun, “so then,” indicating the conclusion of the argument. The same Greek phrase occurs in chs. 7:3, 25; 8:12. Paul sums up the comparisons and contrasts of the preceding verses.

The offence of one. Or, “one offense.” Similarly “the righteousness of one” may be translated “one righteousness.”

Judgment came. These words are supplied in the KJV. So also are the words “the free gift came.” In Greek the construction of the verse is extremely concise, boldly stating the parallel and contrasts. The verse may literally be translated, “So then, as through one offense, unto all men, unto condemnation, so also, through one act of righteousness, unto all men, unto justification of life.”

Righteousness. Gr. dikaioµma, the same word that is translated “justification” in v. 16 (see comment there). However, here it probably has the meaning, “an act of righteousness,” and is probably equivalent to “the obedience” mentioned in v. 19. The perfect life of Jesus, the obedience even unto death (Phil. 2:8), provided for the justification of all who look to Jesus in faith (see on Rom. 4:8).

Justification of life. Probably meaning justification resulting in life. Compare, “so might grace reign through righteousness unto eternal life” (v. 21).

19. Disobedience. Gr. parakoeµ, literally, “a hearing amiss.” The word occurs only twice elsewhere in the NT (2 Cor. 10:6; Heb. 2:2). The verb “to disobey” (parakouoµ), occurs in Matt. 18:17 and is translated “neglect to hear.” The suggestion of carelessness implied in this word may point out the first step in Adam’s fall.

Many. Literally, “the many” (see on v. 15).

Were made. Gr. kathisteµmi. In Titus 1:5 kathisteµmi is used in the sense of “to appoint,” that is, to an office or position (KJV, “ordain”). This is the most common usage in the NT (see Matt. 24:45; Acts 6:3; 7:10; Heb. 5:1). The basic meaning is “to set down,” and the word is used in classical Greek with the meaning, “to bring to,” such as a ship to land or a person to another person or to some place. This is its meaning in Acts 17:15. From this comes the meaning “to set down as,” “to make to be,” “to constitute.”

In what sense were men constituted sinners by Adam’s disobedience? The parallelism suggests that they were constituted sinners by Adam’s transgression in a way similar to that by which they are constituted righteous by the obedience of Christ. Since the emphasis in this context is on justification rather than sanctification (Rom. 5:16, 18), Paul’s primary emphasis seems to be that men are constituted righteous by the results of Christ’s redeeming act apart from their own personal efforts (see on ch. 3:28). Likewise, as a result of Adam’s disobedience they became sinners (see on ch. 5:12–14).

However, this thought cannot be separated from the fact that just as Adam’s disobedience resulted in his descendants living lives of transgression (v. 16), so the obedience of Christ results in lives of obedience on the part of all those who live in union with Him by faith. This is Paul’s emphasis in ch. 6.

Obedience. Gr. hupakoeµ. The idea of this word is “submission to what one hears.” Contrast the word for “disobedience” (parakoeµ), “a neglecting to hear,” or “a refusing to hear” (see above under “disobedience”). For the obedience of Christ see on v. 18.

20. The law. Literally, “law” (see on chs. 2:12; 5:13). It is clear from ch. 5:13, 14 that Paul is thinking of the time of Moses as the occasion when “law” entered. It was at Sinai that God’s laws for the guidance of His people were formally stated, though His moral law of ten commandments was written in Adam’s heart at creation.

Entered. Gr. pareiserchomai, literally, “to come in beside.” The word occurs elsewhere in the NT only in Gal. 2:4, where it is translated “came in privily.”

Might abound. This was not the primary purpose of law, which was to reveal the standard of righteousness. But because of men’s inherited and cultivated tendency to evil, the effect of law was actually to multiply transgression. Law had this effect because it prohibited certain sinful acts which up to that time had not been recognized as sinful. But when the law was formally stated, to continue these acts became premeditated transgression. Since the law is spiritual and holy and prohibits sinful indulgence, it inevitably excites opposition in rebellious hearts and thus becomes the occasion of stirring up sin and multiplying transgression. If man’s heart were holy, and there were a disposition to do right, law would have no such tendency.

Much more abound. Gr. huperperisseuoµ, “to abound over and above.” The word occurs only here and in 2 Cor. 7:4. “Abound” and “abounded” earlier in the verse are from the Gr. pleonazoµ, “to be many,” “to multiply.” God permitted sin and allowed it to abound, and then overruled it to bring about the most wonderful display of His glory and grace, so that the benefits of redemption infinitely transcend the evils of the rebellion.

21. Unto death. Rather, “in death,” death being, as it were, the sphere or dominion in which the sovereignty of sin is exercised (cf. vs. 14, 17). Sin reigns over a kingdom of death.

Grace reign. Grace (see on ch. 3:24) is here personified as were sin (see on ch. 5:12) and death (see on v. 14).

Righteousness. That is, Christ’s righteousness imputed in justification and imparted in sanctification (see on chs. 3:31; 4:8).

By Jesus Christ. Paul began this chapter by describing the joy and assurance that come to the believer who has accepted justification by faith in Jesus Christ. This led him to speak of the greatness of God’s love and grace in making possible so generous a plan to save undeserving sinners. Then, to magnify God’s love and grace as the basis of the Christian’s hope and confidence, Paul proceeded to contrast the exceeding abundance and power of God’s saving grace through Jesus Christ with the sinfulness and degeneracy of man resulting from Adam’s fall. God has made ample provision to meet all the dire results of man’s great apostasy.

Ellen G. White comments

1    AA 476; DA 337; MB 27; PP 373; 4T 386

1, 2 2T 509

1–21TM 94

3, 4 3T 416

3–52T 510, 514

5     ML 185; 4T 93; 6T 171; 8T 139

8     MB 76; MH 66, 161; TM 246

9, 10    MB 20

12   GC 533; MYP 69

19   ML 323

20   DA 26; GW 157