Romans 5:18
Verse
Context
Death in Adam, Life in Christ
17For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive an abundance of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!18So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.19For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
Sermons
Brian Brodersen
William Booth
John Wesley
Duane Troyer
Julian of NorwichSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι' ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle's reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other. The apostle uses three remarkable words in these three verses: - l. Δικαιωμα, justification, Rom 5:16. 2. Δικαιοσυνη, which we render righteousness, Rom 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on Rom 1:16. 3. Δικαιωσις, which is also rendered justification, Rom 5:18. The first word, δικαιωμα, is found in the following places: Luk 1:6; Rom 1:32; Rom 2:26; Rom 5:16, Rom 5:18; Rom 8:4; Heb 9:1, Heb 9:10; Rev 15:4; Rev 19:8; to which the reader may refer. δικαιωμα signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew משפט יהוה mishpat Yehovah, the statute or judgment, of the Lord; It has evidently this sense in Luk 1:6 : Walking in all the commandments and Ordinances, δικαιωμασι, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to κατακριμα, condemnation, Rom 5:18. See the note on Rom 1:16; and see Schleusner in voce. The second word, δικαιοσυνη, I have explained at large in Rom 1:16, already referred to. The third word δικαιωσις, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (Rom 4:25, he was raised for our justification, δικαιωσιν; and Rom 5:18, unto justification of life, δικαιωσιν ζωης), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with δικαιωμα. Dr. Taylor thinks that " δικαιοσυνη is Gospel pardon and salvation, and has reference to God's mercy. δικαιωμα is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And δικαιωσις he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is: First, pardon of sin. Secondly, purification of heart, and preparation for glory. Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever. The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.
Jamieson-Fausset-Brown Bible Commentary
Therefore--now at length resuming the unfinished comparison of Rom 5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses. as by the offence of one judgment came--or, more simply, "it came." upon all men to condenmation; even so by the righteousness of one the free gift came--rather, "it came." upon all men to justification of life--(So CALVIN, BENGEL, OLSHAUSEN, THOLUCK, HODGE, PHILIPPI). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So BEZA, GROTIUS, FERME, MEYER, DE WETTE, ALFORD, Revised Version). In this case, the apostle, resuming the statement of Rom 5:12, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in Rom 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [ALFORD, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Rom 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on Rom 5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").
John Gill Bible Commentary
Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and judgment came upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it: even so by the righteousness of one, the free gift came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.
Tyndale Open Study Notes
5:18 Christ’s one act of righteousness refers to his death on the cross, a righteous act because Christ chose to die in obedience to the Father’s will (see John 10:18). • new life for everyone: Paul is not teaching that all people will experience the new life that Christ won through his death on the cross. New life is available to everyone through Christ, but not everyone receives it.
Romans 5:18
Death in Adam, Life in Christ
17For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive an abundance of grace and of the gift of righteousness reign in life through the one man, Jesus Christ!18So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.19For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.
- Scripture
- Sermons
- Commentary
Historical Review - Sacerdotalists, Evangelicals
By John Murray1.2K51:10SacerdotalistsMAT 22:14JHN 3:16ROM 5:18ROM 8:29EPH 1:4In this sermon, the preacher discusses the Parvenian scheme and the anthropology that underlies it. He explains that according to this scheme, humans are completely unable to do anything towards their own salvation due to their fallen nature. However, God's grace is sufficient to save all, and it is through His love and decree that salvation is made possible. The preacher emphasizes the importance of understanding the order of God's plan, pointing to biblical examples such as the predestination of believers to be adopted as children of God through Jesus Christ.
(Romans) Sin, Death, and Jesus Christ
By Brian Brodersen89148:19ROM 5:11ROM 5:18In this sermon, the preacher focuses on two key verses from the Bible, Romans 5:18-19. These verses highlight the impact of one man's actions on all of humanity. Through Adam's disobedience, sin and condemnation entered the world, affecting every person. However, through Jesus Christ's righteous act, the free gift of justification and righteousness is made available to all who have faith in Him. The preacher emphasizes that while everyone has the opportunity to become righteous through Christ, it ultimately depends on each individual's choice to accept this gift. The sermon also addresses the topic of death, explaining that it was never part of God's original plan and is seen as an intruder in human existence. The biblical solution to sin and death is not to redefine or ignore them, but rather to receive a new nature through regeneration and to trust in the real solution provided by God.
The Doctrines of the Salvation Army by the General
By William Booth1AtonementRedemptionMAT 20:28JHN 3:16ROM 5:8ROM 5:182CO 5:19EPH 2:131TI 3:16HEB 2:91PE 1:18REV 5:9William Booth emphasizes the profound meaning of redemption, explaining that it involves delivering souls from bondage through the sacrifice of Christ's blood. He articulates God's intention to restore humanity to a state even better than that lost through Adam's sin, achieved through Jesus' life, death, and the work of the Holy Spirit. Booth clarifies that Christ's dual nature as both divine and human was essential for His role as our Savior, who made atonement for our sins and reconciled us with God. He asserts that the benefits of Christ's atonement extend to all humanity, and that belief in this truth is crucial for salvation. Ultimately, Booth underscores that salvation is solely based on God's grace and the sacrificial love of Jesus Christ.
The Doctrine of Justification 6. Its Source
By A.W. Pink0JustificationGrace Of GodJOB 33:24PSA 40:7ISA 43:25ROM 3:24ROM 5:181CO 15:47GAL 4:4EPH 1:6TIT 3:5REV 12:11A.W. Pink expounds on the doctrine of justification, emphasizing that it is a divine verdict declaring believers righteous through the perfect satisfaction of Christ. He explains that justification is not based on human merit but solely on God's sovereign grace, which allows the ungodly to be accepted without cause. Pink clarifies that Christ's obedience and sacrifice fulfill the law's demands, making His righteousness available for imputation to believers. He reassures Christians that despite their shortcomings, they stand accepted in the beloved through Christ's finished work. Ultimately, the source of justification is God's unmerited favor, which offers hope and comfort to all who believe.
On the Fall of Man
By John Wesley0The Fall of ManGrace and RedemptionGEN 3:19ROM 5:12ROM 5:18John Wesley preaches on the Fall of Man, explaining that pain and suffering in the world are a direct result of sin, which entered through Adam's choice to rebel against God. He emphasizes that humanity was created in God's image with free will, and it was this liberty that led to the choice of evil. Wesley highlights God's justice in punishing sin and His mercy in providing a remedy through Jesus Christ, who offers salvation and renewal. The sermon concludes with the assurance that, despite the fall, grace abounds even more, allowing believers to attain greater holiness and glory than if sin had never entered the world.
Saved by a Ransom
By Duane Troyer0PSA 51:5PSA 107:13ISA 40:6ISA 61:1EZK 34:27ROM 5:8ROM 5:18EPH 4:81TI 2:5TIT 2:11Duane Troyer preaches about the profound concept of atonement and salvation, emphasizing the sacrificial act of Jesus Christ to free mankind from bondage and reconcile them with God. He delves into various theories of atonement throughout history, highlighting the importance of understanding how Christ's suffering and victory over death brought about our redemption. Troyer explores the theological implications of different atonement models and the impact of our beliefs on our actions and judgment. He stresses the significance of Jesus as the ultimate solution to humanity's bondage, drawing from Old and New Testament scriptures to illustrate the theme of deliverance and freedom through Christ.
The Sin of Adam
By Julian of Norwich0ISA 53:5ROM 5:182CO 5:211PE 3:18Julian of Norwich preaches about questioning God's goodness in the face of sin and suffering, expressing fear and sorrow over the damage caused by sin. In response, the Lord gently reassures her that Adam's sin was the greatest harm ever done, but the glorious reparation through Christ's sacrifice surpasses it in value for humanity's salvation. By emphasizing the magnitude of God's redemption, Julian learns that if God could rectify the worst harm, He is more than capable of restoring everything else that is less severe.
Sanctification and the Nature of Man
By Harald Lindström0ROM 3:23ROM 5:182CO 5:17EPH 1:4EPH 2:8TIT 3:5Harald Lindström preaches about the state of natural man determined by original sin, emphasizing John Wesley's view of man's nature as totally corrupt and inclined to evil, deserving God's wrath and damnation. Wesley's doctrine of salvation is intricately linked to his belief in prevenient grace, where God offers grace to all, enabling man to seek Him despite their sinful nature. The concept of inherent sin as an illness to be cured by God's grace is central to Wesley's theology, highlighting the need for sanctification and the restoration of God's image in man. Wesley's abridgement of the Thirty-nine Articles reflects his nuanced understanding of original sin and prevenient grace, balancing between orthodoxy and his individualistic approach.
Theology
By Charles Hodge0JHN 3:3JHN 3:36ACT 4:12ROM 1:19ROM 5:18ROM 10:131CO 6:9EPH 2:12HEB 12:14Charles Hodge preaches about the nature of Theology, emphasizing that it is concerned with the facts and principles of the Bible, arranging them in their proper order and relation. The sermon delves into the definitions of Theology, highlighting its distinction as natural and revealed, and the importance of understanding theology as the science of the facts of divine revelation concerning God and our relationship with Him. Hodge discusses the insufficiency of natural theology in providing salvation, pointing out the necessity of a supernatural revelation through Christ for the redemption of sinners.
The Promise of Freedom in Christ
By Bob Hoekstra0MAT 23:33JHN 5:24JHN 8:36ROM 5:18ROM 7:18EPH 1:31PE 1:3Bob Hoekstra preaches about the promise of spiritual freedom in Christ, emphasizing the importance of coming to the Lord Jesus in humility and trust to experience genuine liberation. Through faith in Jesus, believers are set free from death unto life, condemnation unto justification, hell unto heaven, and the bankruptcy of human resources unto abundant spiritual treasures. This freedom in Christ allows believers to leave behind old ways and embrace new life in Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι' ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle's reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other. The apostle uses three remarkable words in these three verses: - l. Δικαιωμα, justification, Rom 5:16. 2. Δικαιοσυνη, which we render righteousness, Rom 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on Rom 1:16. 3. Δικαιωσις, which is also rendered justification, Rom 5:18. The first word, δικαιωμα, is found in the following places: Luk 1:6; Rom 1:32; Rom 2:26; Rom 5:16, Rom 5:18; Rom 8:4; Heb 9:1, Heb 9:10; Rev 15:4; Rev 19:8; to which the reader may refer. δικαιωμα signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew משפט יהוה mishpat Yehovah, the statute or judgment, of the Lord; It has evidently this sense in Luk 1:6 : Walking in all the commandments and Ordinances, δικαιωμασι, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to κατακριμα, condemnation, Rom 5:18. See the note on Rom 1:16; and see Schleusner in voce. The second word, δικαιοσυνη, I have explained at large in Rom 1:16, already referred to. The third word δικαιωσις, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (Rom 4:25, he was raised for our justification, δικαιωσιν; and Rom 5:18, unto justification of life, δικαιωσιν ζωης), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with δικαιωμα. Dr. Taylor thinks that " δικαιοσυνη is Gospel pardon and salvation, and has reference to God's mercy. δικαιωμα is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And δικαιωσις he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is: First, pardon of sin. Secondly, purification of heart, and preparation for glory. Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever. The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.
Jamieson-Fausset-Brown Bible Commentary
Therefore--now at length resuming the unfinished comparison of Rom 5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses. as by the offence of one judgment came--or, more simply, "it came." upon all men to condenmation; even so by the righteousness of one the free gift came--rather, "it came." upon all men to justification of life--(So CALVIN, BENGEL, OLSHAUSEN, THOLUCK, HODGE, PHILIPPI). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So BEZA, GROTIUS, FERME, MEYER, DE WETTE, ALFORD, Revised Version). In this case, the apostle, resuming the statement of Rom 5:12, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in Rom 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [ALFORD, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Rom 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on Rom 5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").
John Gill Bible Commentary
Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and judgment came upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it: even so by the righteousness of one, the free gift came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.
Tyndale Open Study Notes
5:18 Christ’s one act of righteousness refers to his death on the cross, a righteous act because Christ chose to die in obedience to the Father’s will (see John 10:18). • new life for everyone: Paul is not teaching that all people will experience the new life that Christ won through his death on the cross. New life is available to everyone through Christ, but not everyone receives it.