Romans 5:1
Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
Romans 5:2
δι’ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ’ ἐλπίδι τῆς δόξης τοῦ θεοῦ·
Romans 5:3
οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται,
Romans 5:4
ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα.
Romans 5:5
ἡ δὲ ἐλπὶς οὐ καταισχύνει· ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν.
Romans 5:6
Ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.
Romans 5:7
μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν·
Rom 5:8
συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
Romans 5:9
πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα δι’ αὐτοῦ ἀπὸ τῆς ὀργῆς.
Romans 5:10
εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·
Romans 5:11
οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῷ θεῷ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν.
Romans 5:12
Διὰ τοῦτο ὥσπερ δι’ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφ’ ᾧ πάντες ἥμαρτον—
Just as on account through one man, sin entered into the world and through sin, death and in this manner to all men, death passed in whom all sinned–
Paraphrase: So let’s think about our reconciliation to God in another way. We know that sin made its entrance into our world through Adam’s violation of the covenant (Hosea 6:7) which God had made with him in the garden of Eden. Because of his covenant breaking, God punished him with death even as He had promised, “in the day that you eat from it you will surely die.” (Genesis 2:17) This punishment was extended to all who came from Adam, even the entire human race. They were all punished because they all sinned. Yes, when Adam sinned, all the future generations of mankind sinned in him and were therefore punished with him.
Comments:
On Hosea 6:7, see Warfield (p3).
Romans 5:13
ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου,
Romans 5:14
ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
Romans 5:15
Ἀλλ’ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.
But not as the trespass, in this manner even the gift. For if by the trespass of the one man, the many died, much more the grace of God and the gift by grace abounded to many by [the act] of the one Man, Jesus Christ.
Paraphrase: But to return. I had mentioned that Adam’s sin brought death upon every person. Now one way to better understand the beauty and glory of God’s salvation, is to put what Adam did next to what Christ did. Let me give you three contrasts which help us understand what Christ has done for us. First, consider the effects of each person’s action:
| Adam broke the covenant and brought death on all his. | Christ kept the covenant and brought God’s gift of righteousness to all his. |
Comments:
“οἱ πολλοί is always used inclusively.” TDNT 540. In other words, it is synonymous with πάντας ἀνθρώπους in v18.
τῇ here is an orphan article and is parallel to the τῷ … παραπτώματι before. τῷ τοῦ ἑνὸς παραπτώματι is Adam’s act; the τῇ is Jesus act. The two are clearly in parallel here.
Romans 5:16
καὶ οὐχ ὡς δι’ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
and not as through one man sinning [was] the gift. For on the one hand, judgment from one man to condemnation, but the gift from many trespasses into a justification.
Paraphrase: On the same note, consider another contrast. Think about the superabounding grace of God and how He deals with us who have sinned so much.
| Adam committed one sin and broke the covenant. God condemns him to death as He promised. (Genesis 2:17) This is simple justice. | We have committed many more sins than Adam and yet we are declared Not Guilty! in God’s courtroom. This is grace abounding. (Romans 5:15, 20) |
Comments:
Romans 5:17
εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ.
For if by the trespass of the one man, death reigned thru the one, much more those who are receiving the abundance of the grace and of the gift of righteousness in life shall reign through the one Man, Jesus Christ.
Paraphrase: Now the last contrast. This time I want you to focus on who is king.
| Adam sinned and now Death is sitting on the throne. This world is full of cemeteries because every living person has to die; no one is exempt. Everyone is subject to the tyrant Death. | Christ came to this earth and put every believer on the throne. He did this by rising from the dead. The tomb was empty; and by this, Jesus drove Death from off the throne. Now He gives the gift of eternal life to all who believe in Him (John 5:24), and every believer has conquered death (Romans 6:9; 1 Corinthians 15:54) and reigns with Christ. (Revelation 5:10) |
Comments:
οἱ is the article of λαμβάνοντες.
Romans 5:18
Ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·
Consequently, as through one trespass to all men unto condemnation, in this manner even through one righteous act to all men unto justification of life.
Paraphrase: Now consider one way in which the first Adam and the second Adam are similar. In this case, the similarity concerns all those who are “in Adam” and those who are “in Christ. Let me explain this in more detail. God made a covenant with Adam and required from him perfect obedience. Adam, however, did not act for himself alone. We may call Adam a “covenant-head.” This just means that every person, by his physical birth, is bound up with Adam. If Adam succeeds, then all those who are in Adam also succeed. If Adam violates the covenant, then all those who are in Adam share his guilt and will also share his punishment. Now all this is also true of Christ. He is the other “covenant head,” and He represents all those who are “in Christ.” Just as our physical birth brought us under Adam, so the new birth by the Holy Spirit brings us under Christ. Now note the similarity here. All those who are in Adam received their status before the law in the same way as those who are in Christ.
| Adam violated the covenant of works, and God declared Adam and all his Guilty!. | Christ obeyed the covenant, and God, in the same way as He had done with Adam, declared Christ and all His Not Guilty!. |
Comments:
Blass says (p273) that Ἄρα οὖν is a strengthened form of just αρα.
δικαιώματος is a noun and means a righteous act; δικαίωσιν is a verb and represents the action of the judge when he announces his verdict of not guilty. In the next verse, we have δίκαιος which is an adjective meaning righteous or just.
Romans 5:19
ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.
For just as through the disobedience of one man, the many were set down as sinners. In this manner, even through the obedience of the One Man, the many were set down as righteous.
Paraphrase: And this is how we come to be reconciled to God. Note, it is not by personally keeping the law ourselves and thus earning the right to be declared righteous. On the contrary, we are justified in Christ in the same way we were originally condemned in Adam. The human race was condemned, not because they had personally violated the covenant of works as Adam had done, but because they were pronounced or declared guilty by the righteous Judge, who is God the Father. This verdict of Guilty was based on the fact that all men were in Adam; and if you are “in Adam,” then you share in Adam’s guilt as well as his punishment. Now our reconciliation to God takes place in the same way. We are not reconciled to God because we personally keep all the terms of the covenant of works. On the contrary, we are reconciled to God because God pronounces us righteous. He can do this because we are in Christ and if we are in Christ, then we share Christ’s legal status. Our relationship before the law changes from guilty to righteous, not because we kept the law so perfectly but because we have been freely given, by God’s grace, Jesus’ perfect, legal status which He earned by His own perfect obedience. Now because of this change in status, we are reconciled to God and enjoy His favor again.
Comments:
καθίστημι is often used with an object complement.
Romans 5:20
νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
Now the law came in alongside in order that the trespass might abound and where sin abounded, grace super-abounded.
Paraphrase: Now we can see how the covenant which God made with Israel at Mount Sinai was itself a blessing from God. In some ways, we can say it was similar to the covenant which God made with Adam in the garden. God established this covenant or law with His people alongside the already existing covenant He had made with Abraham, Isaac, and Jacob. (Galatians 3:17) This covenant at Sinai required Israel to obey if they were to receive the land of Canaan; and in that sense, it was like the works-based or merit-based covenant that God made with Adam. Now when we read the history of Israel, we can’t help but see that Israel was no more successful in keeping the terms of their covenant than Adam was. In fact, this was God’s purpose in giving this covenant. (Galatians 3:19) God didn’t mean for His people to find favor with Him via this covenant. On the contrary, God meant for them to see just how unable they were to keep its requirements and to lead them to cry out for another and better covenant. On every page of Scripture, we read of Israel’s failure, their idolatry, their unfaithfulness, their rebellion, and their constant lapse into sin. What is the lesson we learn? We see how completely we need a covenant based on grace and not on our own works or merits. We need a covenant which depends on what God does for us and not on what we do for ourselves. And isn’t this the story of God’s chosen people? Their sin and guilt reached all the way to heaven, but God’s grace was greater than all their sin, and He brought them a Second Adam who did for them what they could not do for themselves. This is the glorious covenant of God’s grace which we proclaim to the ends of the earth.
Comments:
Romans 5:21
ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
in order that just as sin reigned in death, so in the same manner grace might reign through righteousness unto life eternal through our Lord.
Paraphrase: So sin brought death into the world and gained a complete mastery over every person. Now, however, the law comes in and convicts us of our sin and leads us to cry out for the grace of God. When the grace of God enters our life and we are brought into the same legal status as Christ, then death no longer has any claim on us. We dismiss that tyrant and drive him out. Now we rejoice in the grace of God, which came to us in the life and death of Jesus. We are so happy to submit our lives to the grace and favor of God with the result that now we choose to live righteous lives which bring glory to God. Sin reigned unto death; grace reigns unto life!
Comments: