TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 5:6–21. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine: - 1. The persons he died for, Rom 5:6-8. 2. The precious fruits of his death, Rom 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Rom 5:12, to the end.
I.The character we were under when Christ died for us.
1.We were without strength (Rom 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition - lost, and no visible way open for our recovery - our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deu 32:36. It is the manner of God to help at a dead lift,
2.He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Rom 5:7, Rom 5:8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare Joh 15:13, Joh 15:14, Greater love has no man.
(1.)One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead.
(2.)It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsuchoi - would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Rom 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure.
(3.)But Christ died for sinners (Rom 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into tsaddim - righteous, chesedim - merciful (compare Isa 57:1), and rashim - wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us.
(4.)Nay, which is more, we were enemies (Rom 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Rom 8:7; Col 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zac 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.
II.The precious fruits of his death.
1.Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Rom 5:9), reconciled by his death, Rom 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev 17:11.
2.Hence results salvation from wrath: Saved from wrath (Rom 5:9), saved by his life, Rom 5:10 When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation. - We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, Th1 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace. - Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Rom 14:9. He was dead, and is alive, Rev 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Rom 4:25 and Rom 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.
3.All this produces, as a further privilege, our joy in God, Rom 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes - not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is,
(1.)To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms.
(2.)To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, Kauchōmenoi - glorying in it. God hath received the atonement (Mat 3:17; Mat 17:5; Mat 28:2): if we but receive it, the work is done.
III.The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,
1.A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, Co1 15:45. Compare Co1 15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made.
2.A more particular explication of the parallel, in which observe,
(1.)How Adam, as a public person, communicated sin and death to all his posterity (Rom 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring.
[1.]By him sin entered. When God pronounced all very good (Gen 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph' hō - for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, Co1 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Act 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned.
[2.]Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen 2:17.
[3.]So death passed, that is, a sentence of death was passed, as upon a criminal, diēlthen - passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, Rom 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, Co1 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?
Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, Rom 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did - which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.
(2.)How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,
[1.]Wherein the resemblance holds. This is laid down most fully, Rom 5:18, Rom 5:19.
First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathēsan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.
Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us, - his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous - many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathēsontai - they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.
[2.]Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Rom 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend: - First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Rom 5:16, Rom 5:17. Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col 2:13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, Rom 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests - not only pardoned, but preferred. See this observed, Rev 1:5, Rev 1:6; Rev 5:9, Rev 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.
IV.In the last two verses the apostle seems to anticipate an objection which is expressed, Gal 3:19, Wherefore then serveth the law? Answer,
1.The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to to the cure. The offence, paraptōma - that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law.
2.That grace might much more abound - that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Rom 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.
Historical interpretation
Eleven Centuries of Reception
20 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is probably therefore with reference to the consummation that Salome says: "Until when shall men die?" The Scripture uses the word "man" in two senses, the outward man and the soul, and again of him who is being saved and him who is not; and sin is said to be the death of the soul. That is why the Lord gave a cautious answer - "As long as women bear children," that is, as long as the desires are active. "Therefore, as through one man sin entered into the world, and through sin death came to all men, in that all sinned, and death reigned from Adam to Moses," says the apostle. By natural necessity in the divine plan death follows birth, and the coming together of soul and body is followed by their dissolution. If birth exists for the sake of learning and knowledge, dissolution leads to the final restoration.
Perhaps someone will object that the woman sinned before the man and even that the serpent sinned before her … and elsewhere the apostle says: “Adam was not deceived, but the woman was deceived.” … How is it then that sin seems to have come in through one man rather than through one woman?… Here the apostle sticks to the order of nature, and thus when he speaks about sin, because of which death has passed to all men, he attributes the line of human descent, which has succumbed to this death because of sin, not to the woman but to the man. For the descent is not reckoned from the woman but from the man, as the apostle says elsewhere: “For man was not made from woman but woman from man.”In this context the word world is to be understood either as the place in which people live or as the earthly and corporeal life in which death has its location. It is to this world, that is, to this earthly life, that the saints say that they are crucified and dead.
The death which entered through sin is without doubt that death of which the prophet speaks when he says: “The soul which sins shall surely die.” One might rightly say that our bodily death is a shadow of this death. For whenever a soul dies, the body is obliged to follow suit, like a shadow. Now if someone objects that the Savior did not sin, nor did his soul die because of sin, yet nevertheless his body suffered death, we would answer that the Savior, although he did not himself sin, nevertheless by the assumption of human flesh is said to have become sin. As a result, although he owed his death to nothing else, nor was he bound to anything outside himself, yet for our salvation he voluntarily took on this shadow as part of his incarnation. As he himself said: “I have power to lay my soul down, and I have power to take it again.” …
The apostle stated most categorically that the death of sin has passed to all men because all have sinned.… Therefore even if you say that Abel was righteous, still he cannot be excused, for all have sinned, including him.
Since the apostle said: “By man death entered into the world,” it was surely essential that the victory over death should be achieved by man as well, and the body of death be shown to be the body of life, and the reign of sin that before ruled in the mortal body be destroyed so that it should no longer serve sin but righteousness.
Paul said that all have sinned in Adam even though in fact it was Eve who sinned because he was not referring to the particular but to the universal. For it is clear that all have sinned in Adam as though in a lump. For, being corrupted by sin himself, all those whom he fathered were born under sin. For that reason we are all sinners, because we all descend from him. He lost God’s blessing because he transgressed and was made unworthy to eat of the tree of life. For that reason he had to die. Death is the separation of body and soul. There is another death as well, called the second death, which takes place in Gehenna. We do not suffer this death as a result of Adam’s sin, but his fall makes it possible for us to get it by our own sins. Good men were protected from this, as they were only in hell, but they were still not free, because they could not ascend to heaven. They were still bound by the sentence meted out in Adam, the seal of which was broken by the death of Christ. The sentence passed on Adam was that the human body would decompose on earth, but the soul would be bound by the chains of hell until it was released.
For death is alike to all, without difference for the poor, without exception for the rich. And so although through the sin of one alone, yet it passed upon all; that we may not refuse to acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the Author of our race; and that, as through one death is ours, so should be also the resurrection; and that we should not refuse the misery, that we may attain to the gift. For, as we read, Christ "is come to save that which was lost," and "to be Lord both of the dead and living." In Adam I fell, in Adam I was cast out of Paradise, in Adam I died; how shall the Lord call me back, except He find me in Adam; guilty as I was in him, so now justified in Christ.
As the best physicians always take great pains to discover the source of diseases, and go to the very fountain of the mischief, so doth the blessed Paul also. Hence after having said that we were justified, and having shown it from the Patriarch, and from the Spirit, and from the dying of Christ (for He would not have died unless He intended to justify), he next confirms from other sources also what he had at such length demonstrated. And he confirms his proposition from things opposite, that is, from death and sin. How, and in what way? He enquires whence death came in, and how it prevailed. How then did death come in and prevail? "Through the sin of one." But what means, "for that all have sinned?" This; he having once fallen, even they that had not eaten of the tree did from him, all of them, become mortal.
Such was the soul’s first state. Created pure
Through sordid union with the flesh it fell
Into iniquity; stained by Adam’s sin,
It tainted all the race from him derived,
And infant souls inherit at their birth
The first man’s sin; no one is sinless born.
Just as through Adam sin came at a time when it did not yet exist, so through Christ righteousness was recovered at a time when it survived in almost nobody. And just as through Adam’s sin death came in, so through Christ’s righteousness life was regained. As long as people sin as Adam sinned they die. Death did not pass on to Abraham and Isaac, of whom the Lord says: “They all live to him.” But here Paul says that all are dead because in a multitude of sinners no exception is made for a few righteous.… Or perhaps we should understand that death passed on to all who lived in a human and not in a heavenly manner.
As infants cannot help being descended from Adam, so they cannot help being touched by the same sin, unless they are set free from its guilt by the baptism of Christ.
If the souls of all men are derived from that one which was breathed into the first man … either the soul of Christ was not derived from that one, since he had no sin of any kind … or, if his soul was derived from that first one, he purified it in taking it for himself, so that he might be born of the virgin and might come to us without any trace of sin, either committed or transmitted.
Everyone, even little children, have broken God’s covenant, not indeed in virtue of any personal action but in virtue of mankind’s common origin in that single ancestor in whom all have sinned.
When a man is born, he is already born with death, because he contracts sin from Adam.
All men for whom Christ died died in the sin of the first Adam, and all who are baptized into Christ die to sin.
These words clearly teach that original sin is common to all men, regardless of the personal sins of each one.
Death entered into the first man, and into the beginnings of our race, because of sin, and very soon it had corrupted the entire race. In addition to this, the serpent who invented sin, after he had conquered Adam because of the latter’s unfaithfulness, opened up a way for himself to enter the mind of man: “They are corrupt … there is none that does good.” Therefore, having turned away from the face of the most holy God, and because the mind of man willingly inclined towards evil from its adolescence, we lived an absurd life, and death the conqueror devoured us accordingly.… For since we have all copied Adam’s transgression and thus have all sinned, we have incurred a penalty equal to his. Yet the world was not without hope, for in the end sin was destroyed, Satan was defeated and death itself was abolished.
St. Paul says that when Adam sinned he became mortal because of it and passed both on to his descendants. Thus death came to all men, in that all sinned. But each person receives the sentence of death not because of the sin of his first ancestor but because of his own sin.
Everyone in the following of Adam has died, because they have all inherited their nature from him. But some have died because they themselves have sinned, while others have died only because of Adam’s condemnation—for example, children.
And this He said, not as holding before us any contest proper only to a God, but as showing our own flesh in its capacity to overcome suffering, and death, and corruption, in order that, as sin entered into the world by flesh, and death came to reign by sin over all men, the sin in the flesh might also be condemned through the selfsame flesh in the likeness thereof;
So that no one can accuse God of injustice, in that we all die because of the fall of Adam, Paul adds: “and so all have sinned.” Adam is the origin and the cause of the fact that we have all sinned in imitation of him.
After indicating the benefits we obtained through Christ’s grace [n. 381], the Apostle now indicates the evils from which we were set free. And concerning this he does three things. First, he shows that through Christ’s grace we have been freed from the slavery of sin; secondly, from the slavery of the Law, in chapter 7, there [n. 518] Or do you not know, brothers; thirdly, from condemnation, in chapter 8, there [n. 595] at There is therefore now no condemnation. In regard to the first he does two things: first, he shows that by Christ’s grace we are set free from original sin; secondly, that we are shielded against future sins, there [c. 6; n. 468] at What therefore shall we say. In regard to the first be does two things: first, he deals with the history of sin; 208 secondly, of grace destroying sin, there [v. 15; n. 430] at But the gift is not like the trespass. In regard to the first he does two things: first, he sets forth the origin of sin; second, he manifests it, there [v. 13; n. 421] at Sin was indeed in the world. Concerning the first, he does two things: first, he sets forth the origin of sin; secondly, its universality, there [v. 12b; n. 417] at And so death passed. In regard the first he does two things: first, he shows the origin of sin; secondly, the origin of death, there [v. 12b; n. 416] at And through sin death. 407. First, therefore, he says that we have been reconciled through Christ. For reconciliation came into the world from Christ, as sin came into the world through one man, namely, Adam: "As in Adam all die, so in Christ shall all be made alive" (1 Cor 15:22). Here it should be noted that the Pelagian heretics, who denied the existence of original sin in infants, claim that these words of the Apostle must be understood of actual sin which, according to them, entered this world through Adam, inasmuch as all sinners imitate Adam: "But like Adam they transgressed the covenant" (Hos 6:7). But, as Augustine says against them, if the Apostle were speaking of the entrance of actual sin, he would not have said that sin entered this world through a man but rather through the devil, whom sinners imitate: "Through the devil’s envy death entered the world" (Wis 2:24). 209 Therefore, the interpretation is that sin entered this world through Adam not only by imitation but also by propagation, i.e., by a vitiated origin of the flesh in accordance with Eph (2:3): "We were by nature children of wrath" and Ps 51 (v.5): "Behold, I was brought forth in iniquity." 408. But it seems impossible that sin be passed from one person to another through carnal origin. For sin exists in the rational soul, which is not passed on by carnal origin, not only because the intellect is not the act of any body and so cannot be caused by the power of bodily seed, as the Philosopher says in Generation of Animals, but also because the rational soul, being a subsistent reality (inasmuch as it can perform certain acts without using the body and is not destroyed when the body is destroyed), is not produced in virtue of the body’s being produced (unlike other forms which cannot subsist of themselves), but is caused by God. Therefore, it seems to follow that sin, too, which is an accident of the soul, cannot be passed on by carnal origin. The reasonable answer seems to be that although the soul is not in the seed, nevertheless there is in it a power disposing the body to receive the soul which, when it is infused into the body, is also adapted to it in its own way for the reason that everything received by something exists in it according to a mode of the recipient. That is why children resemble parents not only in bodily defects, as a leper begets a leprous child and a person with gout a gouty child, but also in defects of the soul, as an irascible parent begets irascible children and mad parents mad offspring. For although the foot subject to gout or the soul subject to anger and madness are not in the seed, nevertheless in the seed is a power which forms the bodily members and disposes them for the soul. 210 409. Yet a difficulty remains, because defects traced to a vitiated source do not involve guilt. For they are not deserving of punishment but rather of pity, as the Philosopher says of one born blind or in any other way defective. The reason is that it is the character of guilt that it be voluntary and in the power of the one to whom the guilt is imputed. Consequently, if any defect in us arose through origin from the first parent, it does not seem to carry with it the nature of guilt but of punishment. Therefore, it must be admitted that as actual sin is a person’s sin, because it is committed through the will of the person sinning, so original sin is the sin of the nature committed through the will of the source of human nature. 410. For it must be remembered that just as the various members of the body are the parts of one human person, so all men are parts and, as it were, members of human nature. Hence Porphyry says that by sharing in the same species many men are one man. Furthermore, the act of sin performed by a member, say the hand or the foot, does not carry the notion of guilt from the hand’s or foot’s will but from the whole person’s will, from which as from a source the movement of sin is passed to the several members. Similarly, from the will of Adam, who was the source of human nature, the total disorder of that nature carries the notion of guilt in all who obtain that nature precisely as susceptible to guilt. And just as an actual sin, which is a sin of the person, is drawn to the several members by an act of the person, so original sin is drawn to each man by an act of the nature, namely, generation. Accordingly, just as human nature is obtained through generation, so, too, by generation is passed on the defect it acquired from the sin of the first parent. 211 This defect is a lack of original justice divinely conferred on the first parent not only in his role as a definite person but also as the source of human nature -- a justice that was to be passed along with human nature to his descendants. Consequently, the loss of this original justice through sin was passed on to his descendants. It is this loss that has the aspect of guilt in his descendants for the reason given. That is why it is said that in the progression of original sin a person infected the nature, namely, Adam sinning vitiated human nature; but later in others the vitiated nature affects the person in the sense that to the offspring is imputed as guilt this vitiated state of nature on account of the first parent’s will, as explained above. 411. From this it is clear that although the first sin of the first parent is passed on to the descendants by generation, nevertheless his other sins, or even those of other men, are not passed on to their children, because it was only through the first sin that the good of nature, originally intended to be passed on by generation, was lost. Through all later sins the good of personal grace is lost, which does not pass on to one’s descendants. This also explains why, although Adam’s sin was removed by his repentance: "She delivered him from his transgression" (Wis 10:2), nevertheless his repentance could not remove the sin of descendants, because his repentance was performed by a personal act, which did not extend beyond him personally. 412. Consequently, there is but one sole original sin, because the defect following upon the first sin is the only one passed on to the descendants. Therefore, the Apostle is careful to say that through one man sin came into the world, and not "sins," which he would have said, if he were speaking of actual sin. 212 But sometimes it is said in the plural: "And in sins did my mother conceive me" (Ps 51:7) because it contains many sins virtually, insofar as the corruption of bodily desire [fomes] inclines one to many sins. 413. It seems, however, that original sin entered this world not through one man, namely, Adam, but through one woman, namely, Eve, who was the first to sin "From a woman sin had its beginning and because of her we all die" (Si 25:24). This is answered in a gloss in two ways: in one way, because the custom of Scripture is to present genealogies not through the woman but through the men. Hence, the Apostle in giving, as it were, the genealogy of sin makes no mention of the woman but only of the man. In another way, because the woman was taken from the man; consequently, what is true of the woman is attributed to the man. But this can be explained in another and better way, namely, that since original sin is passed on along with the nature, as has been said, then just as the nature is passed on by the active power of the man, while the woman furnishes the matter, so too original sin. Hence, if Adam had not sinned, but Eve only, sin would not have been passed on to their descendants. For Christ did not contract original sin, because he took his flesh from the woman alone without male seed. 415. Augustine uses these words from the apostle Paul to respond to the heretic Julian, who asked: "The who is born does not sin, the who begot him does not sin, the one who bore him does not sin; through what crack, therefore, in such a garrison of innocence do you suppose sin has entered?" But Augustine responds: "Why do you seek 213 22 Augustine, De Nuptiis et Conc., book 2, ch 28. a crack when you have a wide open gate? For according to the Apostle, sin entered into this world through one man."22 416. Then he touches on the entry of death into this world when he says, and death through sin entered this world: "Ungodliness purchases death" (Wis 1:12). However, it seems that death does not arise from sin but from nature, being due to the presence of matter. For the human body is composed of contrary elements and, therefore, is corruptible of its very nature. The answer is that human nature can be considered in two ways: in one way according to its structural principles, and then death is natural. Hence Seneca says that death is natural not penal for man. In another way man’s nature can be considered in the light of what divine providence had supplied it through original justice. This justice was a state in which man’s mind was under God, the lower powers of the soul under the mind, the body under the soul, and all external things under man, with the result that as long as man’s mind remained under God, the lower powers would remain subject to reason, and the body to the soul by receiving life from it without interruption, and external things to man in the sense that all things would serve man, who would never experience any harm from them. Divine providence planned this for man on account of the worth of the rational soul, which, being incorruptible, deserved an incorruptible body. But because the body, which is composed of contrary elements, served as an instrument for the senses, and such a body could not in virtue of its nature be incorruptible, the divine power furnished which was lacking to human nature by giving the soul the power to maintain the body 214 incorruptible, just as a worker in metal might give the iron, from which he makes a sword, the power never to become rusty. Thus, therefore, after man’s mind was turned from God through sin, he lost the strength to control the lower powers as well as the body and external things. Consequently, he became subject to death from intrinsic sources and to violence from external sources. 417. Then when he says and so death passed (v. 12c) he shows the universality of this process in regard both to death and to sin, but in reverse order. For above he treated first of the entry of sin, which is the cause of death’s entry; but now he deals first with the universality of death as with something more obvious. Hence he says, and so death or the sin of the first parent, spread to all, because men merit the necessity of dying on account of a vitiated origin: "We must all die" (2 Sam 14:14); "What man can live and never see death?" (Ps 89:48). 418. Then he touches on the universality of sin when he says, because [in whom] all men sinned. According to Augustine this can be understood in two ways: in one way, in whom, i.e., in the first man, or in which, namely, in that sin; because while he was sinning, all sinned in a sense, inasmuch as all men were in him as in their first origin. 419. But since Christ derived his origin from Adam (Lk 3:23 ff), it seems that even he sinned in Adam’s sin. Augustine’s answer in On Genesis is that Christ was not in Adam as completely as we were, for we were in him according to bodily substance and according to seed. But Christ was in him in the first way only. 215 Some who interpreted these words incorrectly supposed that the entire substance of all human bodies, which is required for a true human nature, was actually in Adam and that in virtue of a multiplication traced to God’s power, something taken from Adam was increased to form such a quantity of bodies. But this is far-fetched, because it explains the works of nature by a miracle. Indeed, it is obvious that the human body, even though it is required for the integrity of human nature, corrupts and becomes a corpse. Hence it is better to say that, because everything generable is corruptible and vice versa, the matter which was present under some form other than human before a man is begotten, received the form proper to human flesh. Accordingly, not everything in our bodies that belongs to the integrity of human nature was in Adam actually, but only according to origin in the way that an effect is present in its active principle. According to this, therefore, there are in human generation the bodily material, which the woman proffers, and an active force, which is in the male’s seed; both are derived originally from Adam as their first principle. Hence, they are said to have been in him according to seed and according to bodily substance, inasmuch as both came forth from him. But in Christ’s generation there was the bodily substance which he obtained from the virgin; in place of the male seed was the Holy Spirit’s active power, which is not derived from Adam. Consequently, Christ was not in Adam according to his seedly power, but only according to bodily substance. Thus, therefore, we not only receive sin from Adam and contract it; we also derive human nature from him as from an active principle -- which amounts to being in him according to seedly power. But this is not true of Christ, as has been stated. 216 420. Finally, it seems that original sin does not pass on to all, because the baptized are cleansed of original sin. Hence, it seems that they cannot transmit to their descendents something they do not have. The answer is that through baptism a man is freed from original sin as far as the mind is concerned, but the infection of sin remains as far as the flesh is concerned. Hence the Apostle says below (7:22): "I serve the law of God with my mind, but the law of sin with my flesh." But man does not beget children with the mind but with the flesh; consequently, he does not transmit the new life of Christ but the old life of Adam.
Continue studying Romans 5:12 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Romans 5:12 serves as a pivotal theological statement, articulating the origin and universal spread of sin and death throughout humanity. It establishes that through the singular act of one man, Adam, sin entered the created order, bringing with it the consequence of death. This verse then asserts the universality of death, explaining that it has permeated all people because all individuals have, in some manner, participated in or been affected by sin. This foundational truth sets the stage for Paul's subsequent argument concerning the redemptive work of Jesus Christ.
Context
Literary Context
Romans 5:12 marks a significant transition in Paul's epistle. Having meticulously laid out the doctrine of justification by faith in the preceding chapters (e.g., Romans 3:21-26 and Romans 4), and having declared the peace and access to God that believers now enjoy through Christ (Romans 5:1-11), Paul now introduces a profound theological comparison. This verse initiates a sustained parallel between Adam and Christ, illustrating how Adam's singular act of disobedience brought sin and death to all humanity, just as Christ's singular act of obedience brings righteousness and life to all who believe. The subsequent verses in Romans 5:13-21 elaborate on this crucial theological antithesis, demonstrating the super-abundance of God's grace in Christ over the devastating effects of Adam's sin.
Historical & Cultural Context
Paul's audience in Rome would have been familiar with both Jewish and Greco-Roman concepts of sin, death, and human responsibility. For Jewish readers, the narrative of Adam's fall in Genesis 3 was foundational to understanding the human condition and the need for covenant and law. The concept of corporate solidarity, where the actions of a representative (like a tribal head or king) could affect the entire group, was also prevalent in ancient thought, particularly within Israelite theology. While not explicitly detailed in the text, the pervasive reality of death and suffering in the ancient world would have made Paul's explanation of their origin deeply resonant. The Roman Empire, with its diverse religious and philosophical currents, also grappled with questions of human depravity and mortality, making Paul's theological explanation of sin and death's universal reign a compelling and unique perspective.
Key Themes
Romans 5:12 contributes significantly to several overarching themes in Romans and biblical theology. It is central to the theme of the universality of sin, demonstrating that sin is not merely individual acts but a pervasive condition affecting all humanity, stemming from a foundational historical event. This leads directly to the theme of the universality of death, presented as the inevitable consequence and penalty for sin, affecting every person. Furthermore, the verse lays the groundwork for the theme of corporate solidarity or representation, where the actions of one individual (Adam) have profound, far-reaching consequences for all connected to him. This concept is vital for understanding the later comparison to Christ, where Christ's righteous act similarly impacts all who are "in Him." Ultimately, this verse underscores the gravity of the human predicament and the desperate need for divine intervention, setting the stage for the glorious revelation of God's grace and righteousness in Jesus Christ, which is the ultimate solution to the problem introduced by Adam, as highlighted in Romans 5:18-19.
Exposition and Analysis
Key Word Analysis
This term refers to a human being, specifically "Adam" in this context, emphasizing his role as the progenitor and representative of humanity. It highlights that the entry of sin and death was not a cosmic accident but occurred through the deliberate action of a specific human individual.
Derived from a verb meaning "to miss the mark," hamartía denotes a failure to meet God's standard, a deviation from His righteous will. Here, it refers to the inherent state of rebellion and moral corruption that entered the world through Adam's disobedience, affecting human nature itself, not just individual acts.
This word signifies separation, not annihilation. In the biblical context, it encompasses not only physical cessation of life but also spiritual separation from God, which is the ultimate consequence of sin. Its entry into the world signifies the disruption of the original created order and the introduction of decay and mortality.
Meaning "to traverse" or "go through," this verb emphasizes the pervasive and widespread nature of death's spread. It suggests a movement or penetration that affects all, indicating that death did not merely appear but actively "passed upon" or permeated every human being.
The verb form of hamartía, meaning "to miss the mark" or "to err, especially morally to sin." The aorist tense here, "have sinned," points to a definite past action. This clause is the subject of much theological discussion, referring either to humanity's corporate participation in Adam's original sin or to the individual acts of sin committed by all people, or both.
Verse Breakdown
"Wherefore, as by one man sin entered into the world"
This opening clause establishes the origin point of sin. Paul asserts that sin's entry into the "world" (meaning the created order and human experience) was not an inherent part of creation but a consequence of the action of a single individual, Adam. The preposition "by" (G1223, diá) indicates the channel or means through which this entry occurred.
"and death by sin"
This phrase immediately links death as the direct and inevitable consequence of sin. Death did not enter independently but came "by" (G1223, diá) or "through" sin, establishing a causal relationship. This highlights death as the penalty or natural outcome of humanity's fallen state.
"and so death passed upon all men"
This clause describes the universal spread of death. The term "so" (G3779, hoútō) indicates the manner or result of the preceding statement. Because sin entered through one man and brought death, death consequently "passed upon" (G1330, diérchomai) or permeated all humanity. This signifies that death is a universal human experience.
"for that all have sinned"
This final clause provides the reason or explanation for the universality of death. The phrase "for that" (G1909, epí G3739, hós) can be interpreted as "because" or "inasmuch as." The crucial point is that death is universal because "all have sinned" (G264, hamartánō). This can be understood in two primary ways: either that all humanity sinned corporately "in Adam" when he sinned, or that all individuals subsequently commit personal acts of sin, thereby confirming their fallen nature and incurring death. The theological consensus leans towards a combination, recognizing both the corporate imputation of Adam's sin and the individual's active participation in sin.
Literary Devices
Romans 5:12 employs several key literary devices. The most prominent is Causality, as Paul meticulously establishes a direct cause-and-effect relationship: Adam's sin causes sin to enter the world, which in turn causes death, and this death spreads to all because of universal sin. There is also a strong element of Antithesis or Contrast implied, as this verse sets the stage for the grand comparison between Adam and Christ that unfolds in the rest of the chapter. Adam's act introduces sin and death, while Christ's act will introduce righteousness and life, creating a stark, redemptive contrast. The phrase "one man" functions as a Synecdoche, where a part (Adam) represents the whole (humanity), highlighting his representative role. Finally, the repetition of "sin" and "death" throughout the verse creates Emphasis, underscoring the central concepts Paul is conveying and their profound, intertwined impact on humanity.
Theological and Thematic Connections
Romans 5:12 is a cornerstone for understanding the biblical doctrine of original sin and its pervasive effects. It establishes that humanity's fallen state is not merely a collection of individual wrongdoings but stems from a foundational rupture in creation caused by Adam's disobedience. This single act introduced a spiritual disease (sin) and its ultimate symptom (death) into the entire human race, making it a universal predicament. This verse highlights humanity's corporate solidarity with Adam, meaning that his sin had representative consequences for all his descendants, making all liable to death and prone to sin. This profound theological truth underscores the desperate need for a divine solution, which Paul immediately presents in the person and work of Jesus Christ, setting up the grand narrative of redemption.
Reflection and Application
Romans 5:12 confronts us with the sobering reality of our human condition. It explains why suffering, brokenness, and mortality are universal experiences, not random occurrences. Understanding that sin and death are not merely external forces but deeply embedded consequences of humanity's rebellion, both corporately in Adam and individually in our own choices, should lead to profound humility and a recognition of our desperate need for a Savior. This verse dismantles any illusion of self-sufficiency or inherent goodness, revealing the pervasive nature of sin's corruption. It compels us to acknowledge that our greatest problem is not external circumstances but our internal alienation from God due to sin, which inevitably leads to death. This recognition, however, is not meant to condemn but to prepare our hearts to receive the overwhelming grace and life offered through Jesus Christ, whose righteousness provides the ultimate answer to the problem introduced by Adam.
Questions for Reflection
FAQ
Does Romans 5:12 teach "original sin," meaning we are guilty of Adam's sin?
Romans 5:12 is a foundational text for the doctrine of original sin, but its precise interpretation has been debated. The phrase "for that all have sinned" (Greek: eph' hō pántes hḗmarton) can be understood in two primary ways: "in whom" (referring to Adam, implying corporate solidarity and imputation of guilt) or "because" (meaning all individuals commit personal sins, demonstrating their fallen nature inherited from Adam). Most theological traditions agree that Adam's sin resulted in a corrupted nature passed down to all humanity, leading to both inherited guilt and an irresistible propensity to sin personally. Thus, while the exact mechanism is debated, the verse clearly establishes a universal connection between Adam's sin and humanity's sinful state and death. This sets the stage for Paul's argument that just as Adam's sin had universal effects, so too does Christ's righteousness have universal redemptive potential for those who believe, as seen in Romans 5:18-19.
Christ-Centered Fulfillment
Romans 5:12, while stark in its portrayal of humanity's fallen state, serves as an indispensable backdrop for the glorious revelation of Jesus Christ. It meticulously details the problem—sin and death entering the world through one man, Adam, and consequently reigning over all humanity—thereby creating the desperate need for a divine solution. Christ is presented as the ultimate answer, the "second Adam" (1 Corinthians 15:45), who reverses the curse and brings a new reign of life and righteousness. Where Adam's disobedience brought condemnation, Christ's obedience to the point of death on the cross (Philippians 2:8) brought justification and eternal life. Paul masterfully develops this contrast in the subsequent verses of Romans 5:15-19, showing that the grace and gift of righteousness through Christ "much more" abound than the trespass of Adam. Thus, Romans 5:12 is not merely a statement about the origin of sin, but a profound theological setup that magnifies the necessity and super-abundant victory of Christ's redemptive work, demonstrating that where sin increased, grace increased all the more (Romans 5:20). He is the Lamb of God who takes away the sin of the world (John 1:29), the one who conquered death and offers new life to all who believe (John 11:25-26).