Romans 5:14
Verse
Context
Sermons
Ernest O'Neill
T. Austin-Sparks
John Nelson Darby
Olin Alfred Curtis
Keith Malcomson
St. AugustineSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: - 1. That sin was in the world from Adam to Moses. 2. That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam's transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham. 3. That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet - 4. Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam's one transgression. Who is the figure of him that was to come - Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars: - 1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, Rom 5:12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, Joh 1:9. 2. As in Adam all die; so in Christ shall all be made alive, Co1 15:22. For, since by man came death, by man came also the resurrection of the dead, Co1 15:21. 3. As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, Rom 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.
Jamieson-Fausset-Brown Bible Commentary
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression--But who are they?--a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [AUGUSTINE, BEZA, HODGE]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in Rom 5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it--which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice--namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them." who is the figure--or, "a type." of him that was to come--Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [FRITZSCHE, DE WETTE, ALFORD]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").
John Gill Bible Commentary
Nevertheless death reigned from Adam to Moses,.... Though the law of Moses was not yet given, death exerted itself, and extended its dominion over all the sons and daughters of Adam, during the interval between Adam and Moses; which clearly shows that sin was in the world, and that there must be a law in being, which that was a transgression of: death is represented as a king, as sin and Satan sometimes are; and indeed, death reigns by sin, and Satan both by sin and death; their empires rise, stand, and fall together. So Bildad calls death "the king of terrors", Job 18:14; and a very formidable and powerful king he is; his dominion is very large, his power uncontrollable, and the dread of him very great, especially to Christless sinners. The Jews say (b), that at the resurrection the world will be renewed, and will not be as at the first, when , "death reigned in the world"; referring to the same period of time the apostle here does. The subjects of his government were not only adult persons, who had been guilty of many actual transgressions, but he reigned even over them that had not sinned after the similitude of Adam's transgression. This does not exclude the dominion of death over such who had sinned after the likeness of Adam, but rather confirms its power over them; nor does it intend adult Gentiles, who did not sin in the same manner, nor against the same law, as Adam did; but it designs infants, not yet guilty of actual sin; and therefore since death reigns over them, who only holds and exercises his dominion by virtue of sin, it follows, that they must have original sin in them; the guilt of Adam's transgression must be imputed to them, and the corruption of nature, from him, derived unto them, or it could not reign over them. A child of a year old, the Jewish doctors (c) say, has not tasted the taste of sin, that is, has not committed actual sin; and observe (d), that young children die on account of the sins of their parents: but the true reason of their dying is here suggested by the apostle; which is the transgression of Adam: who is the figure of him that was to come; meaning, either his posterity that were to come out of his loins, whose figure, type, and representative he was; or rather Christ, who is sometimes called , "he that was to come"; and the Arabic version reads the words thus, "who was a type of Adam that was expected"; that is, of Christ the second Adam, that was expected to come, according to the promise and prophecy: of him the first Adam was a type, in his human nature, in the formation and quality of it; as the first Adam was made by God of the virgin earth, the second Adam was born of a virgin; as the first, so the second Adam was pure, holy, upright, and wise; in his office, as Lord of the world, head of the woman, priest in his house, and prophet to his posterity; in his marriage with Eve, a figure of the church; but in nothing more clearly than in his being a covenant head to all his offspring: and this is what the apostle chiefly designs, since he runs the parallel between them on this account in the following verses; showing, that as the one conveyed sin and death to all his seed, so the other communicates righteousness and life to all that belong to him. So the Jews say (e), that by Adam is intimated the righteous branch, the Messiah; and that , "the secret of Adam is the secret of the Messiah". (b) Tzeror Hammor, fol. 96. 1. (c) T. Bab. Yoma, fol. 22. 2. (d) Massecheth Calah, fol. 17. 2. (e) R. Abraham Seba, Tzeror Hammor, fol. 2. 3. & 3. 1.
Romans 5:14
Death in Adam, Life in Christ
13For sin was in the world before the law was given; but sin is not taken into account when there is no law.14Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.
- Scripture
- Sermons
- Commentary
Sin and Death (Romans 5:14)
By Ernest O'Neill60934:04GEN 4:26GEN 6:8GEN 12:1ROM 2:14ROM 5:14In this sermon, the preacher discusses the concept of death and how it is passed on from generation to generation. He explains that there are three types of death: physical death, eternal separation from God, and the second death of being cast into the lake of fire. The preacher emphasizes that the death we experience today can be inherited from our parents, but this is not unfair of God. He uses the example of Adam and Cain to illustrate how a father's sinful example can lead to death being passed on to the next generation. The preacher encourages the audience to reject Satan's temptations and listen to the Spirit of God within them to move towards life.
World Domination or Dominion?
By T. Austin-Sparks0Divine DominionAntichrist SpiritZEC 9:10ACT 10:42ACT 17:31ROM 5:14EPH 1:22EPH 2:15PHP 2:52TH 2:31TI 2:51JN 2:18T. Austin-Sparks addresses the contrast between world domination and divine dominion, emphasizing that true dominion is vested in Christ, the Son of Man, while the rise of dictators represents a rival ambition for power. He explores the historical and spiritual implications of this struggle, highlighting the antichrist spirit that seeks to assert human glory over God's authority. Sparks calls for a return to spiritual values, urging believers to focus on the measure of Christ rather than human accolades in ministry. He concludes that the Church, as the body of Christ, is destined to manifest His dominion, free from the influences of antichrist. Ultimately, he emphasizes that true power comes from spiritual maturity and alignment with God's purpose.
Adam and Christ
By John Nelson Darby0Contrast of Adam and ChristGrace and JustificationROM 5:14John Nelson Darby explores the profound contrast between Adam and Christ, emphasizing how Adam's sin brought condemnation to humanity while Christ's grace offers justification and life. He illustrates that Adam, as the head of a sinful world, represents all sinners, whereas Christ, as the head of a new creation, embodies grace and truth. Darby highlights that through Christ's suffering and sacrifice, God's love and majesty are vindicated, providing believers with hope and a new identity as children of God. He calls for a recognition of our association with Christ, urging believers to live in the fullness of His grace and to embrace their identity as heirs with Him. Ultimately, Darby encourages the congregation to seek a deeper relationship with Christ, who is the source of all blessings and glory.
The Christian Meaning of Death
By Olin Alfred Curtis0GEN 2:17ROM 5:12ROM 5:141CO 15:21EPH 2:1REV 2:11Olin Alfred Curtis delves into the various conceptions of death from non-Christian perspectives, highlighting the idealization of death by modern poets and the scientific view of death as a servant of life. He then explores the biblical perspective on death in both the Old and New Testaments, emphasizing the significance of bodily death as a consequence of sin. Curtis also conducts a philosophical study of death, discussing the nature of life, the organism of man, and the source of life as being rooted in God. He concludes by examining the personal, moral, and racial significance of bodily death as a penalty for sin and the ultimate climax of probation in the journey of the soul.
In Christ
By Keith Malcomson0JHN 15:16ROM 5:141CO 15:222CO 5:17GAL 3:26Keith Malcomson emphasizes the profound significance of being 'in Christ,' highlighting that all blessings, justification, and righteousness come from being in Him. He contrasts being 'in Adam' with being 'in Christ,' illustrating how our state of condemnation and death in Adam is transformed into life and righteousness in Christ. Malcomson stresses that being in Christ is not just a theological concept but a miraculous act of God at the new birth, resulting in a changed life marked by a new heart and spirit.
Exposition on Psalm 6
By St. Augustine0DEU 13:3ISA 65:24MRK 13:32ACT 1:7ROM 5:14ROM 7:251CO 15:56COL 3:101TH 5:21PE 4:18St. Augustine preaches on Psalm 6, reflecting on the day of judgment and the importance of turning to God in repentance. He delves into the symbolism of the number eight, representing the eternal life attained after the end of this world. Augustine emphasizes the need to let go of worldly desires and turn towards spiritual renewal, symbolized by the transition from living according to the body to living according to the soul. The psalmist's plea for healing and deliverance highlights the soul's struggle with sin and the longing for God's compassion and mercy. Through tears, prayers, and repentance, the soul seeks transformation and restoration, acknowledging its weaknesses and sins.
Visiting the Iniquity of the Fathers Upon the Children
By H.J. Vine0EXO 34:7NUM 23:21MAL 3:16ACT 20:30ROM 5:14EPH 2:192TI 2:191JN 3:4H.J. Vine delves into the distinctions between iniquity, transgression, sin, lawlessness, and offense as outlined in the Word of God. He emphasizes the importance of departing from iniquity and following righteousness, faith, love, and peace with a pure heart. The sermon highlights the need for believers to contend for the faith, maintain God's truth, and separate from any form of perversion or disobedience, looking forward to the return of the Lord Jesus Christ when all will be in accordance with God's perfect order and truth.
His Place - by the Love of the Father
By T. Austin-Sparks0PSA 16:10MAT 3:17MRK 1:24JHN 5:20JHN 17:24ROM 5:14COL 1:13COL 1:27HEB 1:2T. Austin-Sparks delves into the greatness of Christ in the Scriptures, emphasizing His place by the love of the Father as the infinite divine love that motivates and empowers His appointment. This love is evident in various Scriptures and Old Testament figures like Isaac, Joseph, and Israel, all pointing to a love relationship between God and man. The preacher highlights that Christ's greatness is both spiritual, in His union with the Father, and moral, in His perfect separation from fallen nature, as seen throughout the Old Testament in the quest for a holy and righteous One.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: - 1. That sin was in the world from Adam to Moses. 2. That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam's transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham. 3. That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet - 4. Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam's one transgression. Who is the figure of him that was to come - Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars: - 1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, Rom 5:12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, Joh 1:9. 2. As in Adam all die; so in Christ shall all be made alive, Co1 15:22. For, since by man came death, by man came also the resurrection of the dead, Co1 15:21. 3. As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, Rom 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.
Jamieson-Fausset-Brown Bible Commentary
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression--But who are they?--a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [AUGUSTINE, BEZA, HODGE]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in Rom 5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it--which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice--namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them." who is the figure--or, "a type." of him that was to come--Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [FRITZSCHE, DE WETTE, ALFORD]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").
John Gill Bible Commentary
Nevertheless death reigned from Adam to Moses,.... Though the law of Moses was not yet given, death exerted itself, and extended its dominion over all the sons and daughters of Adam, during the interval between Adam and Moses; which clearly shows that sin was in the world, and that there must be a law in being, which that was a transgression of: death is represented as a king, as sin and Satan sometimes are; and indeed, death reigns by sin, and Satan both by sin and death; their empires rise, stand, and fall together. So Bildad calls death "the king of terrors", Job 18:14; and a very formidable and powerful king he is; his dominion is very large, his power uncontrollable, and the dread of him very great, especially to Christless sinners. The Jews say (b), that at the resurrection the world will be renewed, and will not be as at the first, when , "death reigned in the world"; referring to the same period of time the apostle here does. The subjects of his government were not only adult persons, who had been guilty of many actual transgressions, but he reigned even over them that had not sinned after the similitude of Adam's transgression. This does not exclude the dominion of death over such who had sinned after the likeness of Adam, but rather confirms its power over them; nor does it intend adult Gentiles, who did not sin in the same manner, nor against the same law, as Adam did; but it designs infants, not yet guilty of actual sin; and therefore since death reigns over them, who only holds and exercises his dominion by virtue of sin, it follows, that they must have original sin in them; the guilt of Adam's transgression must be imputed to them, and the corruption of nature, from him, derived unto them, or it could not reign over them. A child of a year old, the Jewish doctors (c) say, has not tasted the taste of sin, that is, has not committed actual sin; and observe (d), that young children die on account of the sins of their parents: but the true reason of their dying is here suggested by the apostle; which is the transgression of Adam: who is the figure of him that was to come; meaning, either his posterity that were to come out of his loins, whose figure, type, and representative he was; or rather Christ, who is sometimes called , "he that was to come"; and the Arabic version reads the words thus, "who was a type of Adam that was expected"; that is, of Christ the second Adam, that was expected to come, according to the promise and prophecy: of him the first Adam was a type, in his human nature, in the formation and quality of it; as the first Adam was made by God of the virgin earth, the second Adam was born of a virgin; as the first, so the second Adam was pure, holy, upright, and wise; in his office, as Lord of the world, head of the woman, priest in his house, and prophet to his posterity; in his marriage with Eve, a figure of the church; but in nothing more clearly than in his being a covenant head to all his offspring: and this is what the apostle chiefly designs, since he runs the parallel between them on this account in the following verses; showing, that as the one conveyed sin and death to all his seed, so the other communicates righteousness and life to all that belong to him. So the Jews say (e), that by Adam is intimated the righteous branch, the Messiah; and that , "the secret of Adam is the secret of the Messiah". (b) Tzeror Hammor, fol. 96. 1. (c) T. Bab. Yoma, fol. 22. 2. (d) Massecheth Calah, fol. 17. 2. (e) R. Abraham Seba, Tzeror Hammor, fol. 2. 3. & 3. 1.