LIBERTY UNIVERSITY

LIBERTY BAPTIST THEOLOGICAL SEMINARY

EXEGESIS OF ROMANS 5:12-17

A RESEARCH PAPER

SUBMITTED TO DR. PERCER

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE

GREEK LANGUAGE TOOLS

NGRK 506

BY

JOEL DORMAN

RIVERBANK, CALIFORNIA

OCTOBER 16, 2010

 TABLE OF CONTENTS

Introduction......................................................................................................................................1

Background......................................................................................................................................1

Context of Romans 5:12-17.............................................................................................................2

Larger Context....................................................................................................................2

Immediate Context...............................................................................................................3

Commentary.....................................................................................................................................3

Verse 12...............................................................................................................................3

Verse 13...............................................................................................................................6

Verse 14...............................................................................................................................7

Verse 15...............................................................................................................................9

Verse 16.............................................................................................................................11

Verse 17.............................................................................................................................13

Significance....................................................................................................................................15

          Theological Points...........................................................................................................15

The Eternal Impact of the Actions of One Man.....................................................15

The Superiority of Grace to Sin.............................................................................15

Applications.....................................................................................................................16

                   Applications for Churches.....................................................................................16

                   Applications for individual believers.....................................................................16

Final Thoughts...............................................................................................................................17

Appendix A: “Choose Wisely”: a sermon based on Romans 5:12-17..........................................19

Appendix B: Diagram of Romans 5:12-17....................................................................................23

Bibliography..................................................................................................................................24

i.
 1

Introduction

Many regard the book of Romans as a “compendium of Christian doctrine.”1 Romans is

an articulate exposition of the concepts presented in Corinthian letters and in Galatians.

Interestingly, there are omissions of subjects considered normative for Pauline thought: the

return of Jesus, the afterlife, and the situation of the church to which his letter is addressed.2

Nonetheless, the apostle Paul articulately presents detailed treatments of justification,

reconciliation, grace, mercy, and the application of these concepts.

This exegetical paper focuses on Romans 5:12-17, a passage in the center of Paul’s

presentation of justification through Christ. After discussing the background of the letter to the

Romans, along with the context of the passage receiving treatment, the core of this project is a

commentary on Romans 5:12-17 that ultimately demonstrates the inexpressible power of the free

gift of grace offered by God the Father through His Son Jesus Christ. Juxtaposing the results of

Adam’s decision of rebellion and Christ’s decision of obedience, Romans 5:12-17 establishes the

blessing of a right standing with the Father to all who answer the call to follow Christ.

Background

Rome was the capital city of the dominant power in the Western and Near Eastern world

in the time of New Testament. Founded in 753 B.C. on the Tiber River, Rome became a city of

incredible size housing over a million people. A city of religious syncretism, Paul's gaze was

fixed on the hub of the Roman Empire, “I must also see Rome,” Paul wrote (Acts 19:21b).3

Paul, however, did not deliver this letter to the Roman church. In Romans, he states he had not

1
D.A. Carson, and Douglas J. Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids,
Michigan: Zondervan, 2005), 402.
2
John William Drane, Introducing the New Testament, Completely rev. and updated. (Oxford: Lion
Publishing plc, 2000), 338.
3
Acts 19:21, New America Standard Bible (NASB). Unless otherwise noted, all Scripture taken from the
NASB.
 2

made it to the city yet although he was confident he would meet them while traveling to Spain

(cf. Romans 15:24, 28).4 This leads to the subject of much debate and speculation: the origin of

the church at Rome.

There are traditions that name Peter and Paul as cofounders of the church in Rome and

other traditions stating Peter started the church. The high probability against Paul’s involvement

with the planting of this church was previously stated: his own words attest that he had not been

to Rome by the time Romans was written. Peter’s involvement also seems highly unlikely. He

would not have had enough time to establish and build a church like the one Paul describes.

Many conclude, then, the church at Rome must have started with Jews converted on the Day of

Pentecost (cf. Acts 2) who took the gospel to their home.5

Context of Romans 5:12-17

Larger Context

From the beginning of the book of Romans through the end of chapter four, Paul is

addressing an over-arching theme of faith. Juxtaposed to faith, Paul instructs the Jewish

Christians that the Law will be to their condemnation if they rely on it for salvation. Paul writes,

“What then? Are we better than they? Not at all; for we have already charged that both Jews

and Greeks are all under sin; as it is written, ‘There is none righteous, not even one…’” (Romans

3:9-10). Reminding his readers of their hope in Christ, Paul finishes chapter three stating that

salvation is not an act of works. Paul asserts, “For we maintain that a man is justified by faith

apart from works of the Law” (Romans 3:28). In chapter four Paul demonstrates, through the

lives of Abraham, David and, by extension, all the saints of the Old Testament, justification was

4
Thomas D. Lea and David Alan Black, The New Testament: Its Background and Message, 2nd ed.
(Nashville, Tenn.: Broadman & Holman Publishers, 2003), 390.
5
Carson and Moo, 395.
 3

obtained through faith (cf. Romans 4:2,9,16). This brings Paul to chapter five and the next major

division of Romans.

Immediate Context

Romans 5:1-5 presents the issues of faith and hope. Stating that believers have “been

justified by faith” (Romans 5:1) and reminding believers of their hope in Christ “for while we

were still helpless, at the right time Christ died for the ungodly” (Romans 5:6). Paul continues

with a discussion of the justification and reconciliation received through Jesus Christ and how

believers are “saved from the wrath of God” (Romans 5:9). Prior to verses twelve through

seventeen, the apostle reminds the church in verses ten and eleven that they were enemies of God

when Jesus provided the means of reconciliation to the Father. Having established the

foundation of justification and its source, Paul moves into the passage of focus: Romans 5:12-17.

Commentary

Verse 12

The first word in the text, “therefore” is a translation of the Greek words dia; tou:to (dia

touto) and presents difficulty to translators. It is unclear whether “therefore” is referring to the

verse eleven of chapter five, the whole of chapter five or a conclusion to the entire first section of

the letter.6 Clearly, Paul’s use of “therefore” is significant as he is connecting what follows it

with what precedes it. Dunn asserts Paul’s use of “therefore” does not, in this case, represent a

summary to the preceding verse (Romans 5:11) alone but the beginning of a conclusion to the

entire first section of the book (1:18-5:11). He bases this conclusion in verse eleven since it

serves as a conclusion to the preceding section.7

6
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul's Letter to the Romans, UBS
handbook series; Helps for translators (New York, New York: United Bible Societies, 1994), 102.

7
James D. G. Dunn, vol. 38A, Word Biblical Commentary: Romans 1-8, Word Biblical Commentary
(Dallas: Word, Incorporated, 2002), 271-272.
 4

Paul tells the church “sin entered into the world” “through one man”. This “one man” is,

undoubtedly, Adam. It is important to note the usage of the word “world” (Greek: kovsmoV;

kosmos) in verse twelve is the “the aggregate of mankind.”8 The “sin” that entered the whole of

humanity is the Greek word +amartiva (hamartia) meaning “error, offense, proneness to sin, or

sinful propensity.”9 This propensity to choose error, which “spread to all men”, is accompanied

by death. “The wages of sin,” Paul writes earlier in this letter, “is death,” (Romans 6:23a).

The death to which Paul refers is not simply cessation of life, but also the spiritual death

that accompanied sin entering the human race. The Lord told Adam, “but from the tree of the

knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely

die” (Genesis 2:17). Adam (and Eve) did not physically die for some time after eating the fruit

of the tree, but spiritually, they died on the day they ate of it.10

The first part of the final phrase of this verse reads, “and so death spread to all men…”.

The New International Version (NIV) translates this as “death came…” The Greek word

dih:lqen (dielthen), translated as “spread” or “came”, “has a distributive sense, emphasizing the

universal sway of death,” writes Schreiner.11 The NIV attempts, in this case, to give a more

literal translation of the Greek word dih:lqen (dielthen) while the NASB attempts express the

word dynamically. The differences between the two translations are subtle and do not present

the challenge to exegesis as much as the final phrase of verse twelve.

8
Wesley J. Perschbacher, The New Analytical Greek Lexicon, 10th edition. (Peabody, Massachusetts:
Hendrickson Publishers, Inc., 1990), s.v. “kovsmoV”.
9
Ibid., s.v. “+amartiva”.

10
Leon Morris, The Epistle to the Romans, The Pillar New Testament Commentary (Grand Rapids,
Michigan; Leicester, England: W.B. Eerdmans; Inter-Varsity Press, 1988), 229-230.

11
Thomas R. Schreiner, vol. 6, Romans, Baker Exegetical Commentary on the New Testament (Grand
Rapids, Michigan: Baker Books, 1998), 273.
 5

“Because all sinned” represents a debate among commentators. Although many have

settled that =ef= w//| (eph ho) means “for this reason that, because” or “in view of the fact that,”

it is still debatable by many scholars.12 Much of the debate rests on the individual meanings of

the two Greek words. Ef (eph) means “marker of basis for a state of being, action, or result”.13

The Greek word w//| (ho) means “who, which”.14

The translation of these words has implications beyond the text. If the preferred

translation is “for this reason”, then the text would have similar implications to what “because”

presents: since humanity sinned (and not just Adam), humanity is also subject to death. If the

translation were made as “in whom all sinned”, then the reference would be to Adam and not to

humanity. These two, while not all of the potential translations, represent the diversity and

changes in meaning possible as a result of different interpretations.

All major translations choose meanings in accordance with “because all sinned”. As

such, humanity has the same sin nature as Adam and humanity continues to choose sin. Osborne

considers this critical to an understanding of the text and Christianity, “…the nature of total

depravity and the universal guilt of all people…necessitated the cross, for this guilt is so severe

that no human effort could ever assuage it.”15

Verse 13

12
Dunn, 273.

13
William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament
and Other Early Christian Literature, 3rd ed. (Chicago, Illinois: University of Chicago Press, 2000), s.v. “=epiv”.

14
Perschbacher, s.v. “o{V”.

15
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, Illinois:
InterVarsity Press, 200), 139.
 6

Paul breaks the thought presented in verse twelve at verse thirteen (signaled in the NASB

text with a dash). This tangent, expanding the issues of sin, death, and the Law, is treated

through the remainder of the passage. Paul does not return to the original thought presented in

verse twelve until verse eighteen.

Verse twelve presented death as part of the human condition because sin was also part of

the human condition. This verse (thirteen) quickly turns to the discussion about the Mosaic Law:

“for until the Law sin was in the world.” Although novmoV (nomos) is not expressly stated at

the Law (novmoV) “of Moses”, the reference to Moses in verse fourteen indicates Paul’s

orientation in the timeline of salvation history.16

In this treatment of the Law, Paul clarifies the connection between death and sin as the

Apostle reminds his readers: sin preceded the Law. The Law did not create sin. Sin, and death

that accompanies it, existed before there was the Law to verify sin’s existence or stipulations to

decree its punishment.17 Paul writes earlier in Romans, “but where there is no law, there also is

no violation” (4:15b).

This clarification of the former phrase assists in exegesis of the latter phrase, “but sin is

not imputed when there is no law.” The active, past tense English verb “imputed” is the passive,

present tense Greek word =ellogei:tai (ellogeitai) which means “to enter in an account.”18

=Ellogei:tai (ellogeitai) was an accounting expression alluding to entry of accounts in the

financial records of the institution.19 Paul uses this same verb in Philemon 18 (the only other use

16
Dunn, 274.
17
Osborne, 139.
18
Perschbacher, s.v. “ellogevw”.

19
Newman and Nida, 103.
 7

of it in the New Testament), “but if he has wronged you in any way or owes you anything,

charge that to my account.”

Since the Law did not exist before Moses, sin was not entered into the accounts of

individuals. This is not to mean there were not acts of evil against God. Instead, these acts of

evil were not kept in the records as “sin” because the Law of Moses defined “sin”.20 This

presents a debate among scholars and commentators as to the basis on which humanity was

judged before the Law was given. Paul’s statement in verse thirteen (“…sin is not imputed when

there is no law”) seems paradoxical with verse twelve (“…so death spread to all men, because all

sinned”).

This paradox is only so if the words are taken out of their context and intention. Paul is

separating the Law itself from sin and death that were already in existence. As he said at the

beginning of verse thirteen, “for until the Law, sin was in the world.” Sin and death existed

because of the sin of Adam and the resulting depraved nature of humanity (cf. Romans 5:12), not

the Law’s definition and required consequences of it. The Law was a mirror demonstrating the

sinfulness of humanity while pointing to the need and source of the solution (cf. Romans 2:21;

Galatians 3:10; and James 1:22-25).

Verse 14

As previously treated, the alleged paradox of verse thirteen disintegrates in conjunction

with verse fourteen. The “offense of Adam” was the direct disobedience to the command the

Lord had given him in the garden (cf. Genesis 2:16-17). The result of this offense was death.

Therefore, sin, whether formally defined before the Mosaic Law or not, was present in the world

from Adam to Moses. One does not have to read far into the information given about the human

20
Robert H. Mounce, vol. 27, Romans, electronic ed., Logos Library System; The New American
Commentary (Nashville, Tennessee: Broadman & Holman Publishers, 2001), 142.
 8

race to find evidence of sin and its dire consequences: Cain’s murder of his brother (Genesis

4:8), the flood (Genesis 6:9-11), and the pride at Babel (Genesis 11:1-9). Even though these

people (and countless others) did not possess the Law given to Moses at Mount Sinai, there was

an expectation of holiness.21 The Lord’s response to these situations provides evidence of this

expectation. Even the sacrifices offered by Cain and Abel (Genesis 4:3-4) demonstrate an

understanding of the sacrificial system of worship codified at Mount Sinai. In other words,

many of the practices of worship, morality, and civil government did not begin at Mount Sinai;

they were codified and specified.

Paul, in stating the obvious regarding sin and death, prepares the parallel between Adam

and Jesus. The Apostle calls Adam (verse fourteen) “a type of Him who was to come.” In

calling Adam a “type”, he uses the Greek noun “tuvpoV” (typos) meaning, “an anticipative

figure.”22 In an attempt to help define the term, the NIV translates this phrase as “…who was a

pattern of the one to come” (Romans 5:14, NIV). Providing another potential paradox, Adam

and Jesus Christ could not seem any more dissimilar. They are alike in one key area: their

actions had profound consequences on all who came after them.23 As a “type”, Adam was a

representative model for the coming Messiah.

There is a surprising amount of information and discussion regarding the phrase “who

was to come” (Romans 5:14b). This phrase is considered by commentators to be a title for Jesus

Himself (cf. Matthew 21:9; Mark 11:9; Luke 19:38, and John 12:13). Jesus was the “One to

21
William Hendriksen and Simon J. Kistemaker, vol. 12-13, New Testament Commentary: Exposition of
Paul's Epistle to the Romans, New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1953-
2001), 179-180.

22
Perschbacher, s.v. “tuvpoV”.
23
Everett F. Harrison, "Romans", in The Expositor's Bible Commentary, Volume 10: Romans Through
Galatians, ed. Frank E. Gaebelein (Grand Rapids, Michigan: Zondervan Publishing House, 1976), 63.
 9

come”.24 Even if the Messianic overtones are not mentioned specifically, the commentaries

agree that the phrase “who was to come” is referring to Jesus’ arrival which concluded with His

betrayal, death, resurrection, and ascension; it is not a reference to the second coming of Christ.25

The phrase must be taken from the perspective of Adam, not twenty-first century readers of the

Bible. Paul writes, “So also it is written, ‘The first man, Adam, became a living soul.’ The last

Adam became a life-giving spirit” (1 Corinthians 15:45). Jesus, in his coming, fulfilled the

typology presented in Paul’s argument in Romans 5:14. Just as Adam corrupted the entire

human race, Jesus’ life renewed it. Paul continues his comparison of Adam and Jesus in verse

fifteen.

Verse 15

Paul begins verse fifteen by clarifying the comparisons of Adam to Christ are primarily

ones of results to those that follow. He also establishes Christ’s sacrifice has overwhelmingly

more influence than the fall of Adam. Whereas Adam is a type, or foreshadowing, of Christ

(verse fourteen), there are significant differences that demand recognition. The apostle also

begins treatment of the two contributions of Adam to the human race: sin and death. In verses

fifteen and sixteen, he compares the sin (transgression) with the grace offered by God.26

Verse fifteen states “the free gift is not like the transgression”. The Greek noun

“cavrisma” (charisma) is translated as “free gift” in the NASB. The NIV translates cavrisma

(charisma) simply as “gift” making the verse read, “but the gift is not like the trespass…”

(Romans 5:15, NIV). The New Living Translation (NLT) translates this same word (and

sentence) as “but there is a great difference between Adam’s sin and God’s gracious gift”
24
Osborne, 141.
25
Cf. Dunn, 278; Gaebelein, 63; Hendriksen and Kistemaker, 180; Morris, 234; Mounce, 143; Osborne,
141; and Schreiner, 280;

26
Hendriksen and Kistemaker, 181.
 10

(Romans 5:15, NLT). These differences represent different methods of translating a rich

concept. “Cavrisma” (charisma) is “a free favor, a free gift.”27 Since by definition it is free, the

NASB translators added “free” as an adjective to help convey the meaning of the word; the NLT,

known for its dynamic philosophy of translation, also follows suit. Only the NIV translates the

word literally as “gift” without an added adjective. Either approach is acceptable because in

English the idea of a “gift” intrinsically carries the concept that it is free to the receiver.

Paul also begins using the word “transgression”, a translation of the word “paravptwma”

(paraptwma). The Greek noun means “trespass, fault, offence, transgression.”28 A fuller

definition of “paravptwma” (paraptwma) is “a violation of moral standards.”29 The NIV uses the

word “trespass” to express the meaning of this word while the NLT uses “sin” (also an

acceptable translation although there is another Greek word which specifically means “sin”).

The apostle’s first delineation between grace and “the transgression” is establishing that

the “free gift” is unlike the sin which entered the world through Adam. Paul’s use of “polloi;”

(polloi), translated as “many” through this verse, indicates the entire human race experienced

both the affects by the sin of Adam (“For if by the transgression of the one the many died…”)

and the abundance of grace of God through Christ (“…grace of God and the gift by the grace

of…Jesus Christ, abound to the many.”). Again Paul’s contrast: Adam’s contribution to

humanity was sin and death while the gift of grace from God offers freedom and life.30 This gift

of grace, Paul contends, is so much greater than the transgression of Adam. Just as death came

from one man, so life comes from “one Man, Jesus Christ”.

27
Perschbacher, s.v. “cavrisma”.
28
Ibid., s.v. “paravptwma”.
29
Arndt, Danker and Bauer, s.v. “paravptwma”.

30
Morris, 235.
 11

The gulf of contrast between the transgression and the gift becomes wider as Paul

concludes verse fifteen writing, “much more did the grace of God and the gift by the grace of the

one Man, Jesus Christ, abound to the many.” Not only did the grace of God make life available

to the human race, the overarching results of this gift “abound to the many”. “Abound” means

“to exist in full quantity.”31 The apostle uses the same Greek word, perisseuvw (perisseuw), in

Ephesians 1:7-8a (emphasis added), “In Him we have redemption through His blood, the

forgiveness of our trespasses, according to the riches of His grace which He lavished on us.”

The NASB, NIV, and NLT all translate this aorist verb ejperivsseusen (eperisseusen) in

Romans 5:15 in the present tense. This is the translators attempt to express the concept that the

gift of grace, while occurring the past, has ongoing implications. =Eperivsseusen (eperisseusen)

would find an acceptable translation as “abounded to the many” but this would present a

semantic dilemma in English that is not present in Greek. The effects of grace did not stop at the

sacrifice of Christ; it is working actively to reverse the effects of sin.32 “The implication,” Dunn

states, “is…God’s response to Adam’s trespass sought not merely to make up the ground which

had been lost but also to bring to completion the destiny of which Adam had fallen short.”33

Verse 16

The words “who sinned” is a translation of a participle in Greek (+amarthvsantoV,

hamartesantos) putting the emphasis on Adam’s sin instead of Adam as an individual. The

phrase could then be translated “…through the one having sinned.”34 Using similar language to

31
Perschbacher, s.v. “perisseuvw”.

32
Schreiner, 284-285.

33
Dunn, 280.

34
Morris, 236.
 12

verse fifteen, Paul contrasts (in verse sixteen) the gift of grace (from God) with what came from

Adam.

God’s grace towards humanity is “out of proportion to the offense of Adam”, Mounce

states.35 Judgment and condemnation was the result of Adam’s sin; death was the only

conclusion to the sin that entered the human race (cf. Genesis 2:17).36 “Judgment” is the Greek

noun “krivma” (krima) meaning the judgment was a “legal decision rendered by a judge”37. This

legal action by the Righteous Judge resulted in no other conclusion but a verdict of

condemnation. “katavkrima” (katakrima), translated “condemnation”, is equally a legal term

meaning “condemnatory sentence”38 The guilty verdict resulted in a terminal sentence for

humanity (cf. Romans 6:23).

“…On the other hand”, Paul writes, “the free gift arose from many transgressions

resulting in justification” (Romans 5:16b). The gift of grace from God did not simply reverse the

sin of Adam but provided humanity with more than Adam ever possessed. Adam’s singular sin

of disobedience was enough to condemn the world, but the singular act of the grace of God

through Jesus Christ was more than enough to bring justification.39 Another legal term,

“justification” is the Greek word “dikaivwma” (dikaiwma) which means “an action that meets

expectations as to what is right or just.”40 The “action that meets expectations” was the penalty

paid by Jesus Christ; it is not an action performed by humanity. In the court of God, the grace

35
Mounce, 144.

36
Ibid.

37
Arndt, Danker and Bauer, s.v. “krivma”.

38
Perschbacher, s.v. “katavkrima”.

39
Harrison, 63-64.

40
Arndt, Danker and Bauer , s.v. “dikaivwma”.
 13

given through Jesus Christ is able to secure an acquittal for humanity.41 Paul writes in Galatians

2:16, “nevertheless knowing that a man is not justified by the works of the Law but through faith

in Christ Jesus…so that we may be justified by faith in Christ and not by the works of the Law;

since by the works of the Law no flesh will be justified.”

Verse 17

Turning his attention from the sin in general to its ultimate consequence, Paul transitions

with the phrase “for if by the transgression of the one” into the comparison between the death

brought by Adam and the life brought by Jesus Christ. Death was a king over all of humanity

because of this transgression42 and death’s reigned was absolute. After this restatement of the

profound impact of sin and death in the course of humanity, Paul returns to his recurring idea:

the grace of God more than overwhelms the effects of sin and death.43

The NLT translates this last phrase, “but even greater is God’s wonderful grace and his

gift of righteousness, for all who receive it will live in triumph over sin and death through this

one man, Jesus Christ” (Romans 5:17, NLT). Although different from the NASB translation

(“much more those who receive the abundance...”), the NLT strives to express the necessary

weight to Paul’s argument. This is the theme throughout the break in thought from verses

thirteen through seventeen: the impact of sin and death was overwhelmingly crushing to

humanity but God’s grace reversed this and offers blessings in greater excess than the loss ever

took away.

Paul writes, “…those who receive the abundance of grace and of the gift of righteousness

will reign in life through the One, Jesus Christ” (Romans 5:17b). The ones who are justified

41
Dunn, 281.

42
Arndt, Danker and Bauer, s.v. “basileuvo”.

43
Hendriksen and Kistemaker, 181.
 14

(verse sixteen) receive righteousness. “Righteousness” is a translation of the Greek noun

“dikaiosuvnhV” (dikaiosynes) meaning the “quality or state of juridical correctness with focus

on redemptive action”.44 It its genitive form, it is modifying “gift” and describes, in this case,

that the “gift” is a change in legal standing from guilt to innocence through redemption. In

Romans 5:20-21, Paul expounds, “The Law came in so that the transgression would increase; but

where sin increased, grace abounded all the more, so that, as sin reigned in death, even so grace

would reign through righteousness to eternal life through Jesus Christ our Lord.”

Those who are justified through the gift of righteousness administered by the grace of

God “will reign in life through the One, Jesus Christ” (Romans 5:17b). Whereas death’s rule

ended the life of humans, the gift of grace allows justified humans to “reign in life”. Dunn

maintains the future tense of “reign” (Greek: basileuvsousin, basileusousin) has an exclusively

eschatological meaning which is another example of the “eschatological tension” infused into the

entire chapter.45 Among others, Schreiner responds to Dunn’s commentary asserting it is Paul’s

use of zwh:/ (zow), translated “life”, that is normally eschatological in scope (not the future tense

of “will reign”).46 In disagreement, Schreiner offers an alternative:

But, the eschaton has entered the present for Paul, and hence believers “walk in newness
of life” now (6:4). Thus it is more probable that believers reign in life now and will reign
fully at the consummation…the rule in life fulfills the mandate given to Adam in Genesis
and anticipates the renewal of creation in Rom. 8:18–25…Through Jesus Christ, the
second Adam, human beings will enjoy the dominion that they were created to exercise
over the world. The two powers that obstruct this rule are sin and death, but they have
been decisively defeated in Christ.47

44
Arndt, Danker, and Bauer, s.v. “dikaiosuvnh”.

45
Dunn, 282.

46
Schreiner, 286.

47
Ibid.
 15

It is consistent with most commentators that there is a dual nature to the phrase “reign in

life”. Mounce states this concept as a present reality for believers in Christ and bases this not

only on the text itself but also on John 5:24.48 “Truly, truly, I say to you,” Jesus declares, “he

who hears My word, and believes Him who sent Me, has eternal life, and does not come into

judgment, but has passed out of death into life” (John 5:24). In verse seventeen, therefore, Paul

stresses sin and its consequences are canceled and reversed in a marvelous way through the

justification by grace. This life offered through Jesus Christ allows believers to reign in life both

on earth and throughout eternity.

Significance

Theological Points

The Eternal Impact of the Actions of One Man

Both Adam and Christ were individuals whose actions altered humanity for eternity. The

impact on humanity resulting from Adam’s sin resulted in death. These consequences plagued

humanity to a finite existence filled with the propensity to sin. Regardless of the presence of the

Law, humanity died because of the sin that infested it.

Likewise, Christ had consequences to His actions that profoundly influenced humanity.

Instead of being marked by sin, Christ’s life manifested obedience. This obedience provided

humanity with a method of justification to reconcile it to the Father. The contrast could not be

greater: Adam brought death; Christ brought life. The comparison, likewise, could not be

greater: the eternal impact of the actions of one man.

The Superiority of Grace to Sin

It would have been merciful for the Father to reverse death through life. Instead, grace

was far superior to the sins of humanity. This grace not only provides eternal life (spiritually), it
48
Mounce, 145.
 16

provides victory in the lives of believers on earth. Further adding the superiority of grace to the

sins of humanity, the Father’s mercy does not cancel out one sin but all sin. As verse seventeen

states, “the free gift arose from many transgressions”. Grace not only reversed the curse from

Adam, but allowed humanity to gain more than Adam himself enjoyed.

Applications

Applications for Churches

As an operating principle for churches, they must always remember the gift of grace

given to every individual. Jesus said, “It is not those who are healthy who need a physician, but

those who are sick” (Matthew 9:12). It is to those sick individuals that the gift of God’s merciful

grace must be demonstrated. The righteousness the church enjoys is not of their merit but is a

result of Jesus Christ and His merit. As an institution, the church must never forget it is made of

people who stand in need of grace and whose sins, apart from the grace of God, would result in

death.

There is also an application for study of the Old Testament Scriptures. Paul’s entire

presentation and comparison rests in the account of Adam in Genesis chapter three. If one is

unfamiliar with the story of Adam, Paul’s comparison fails to establish the magnitude of the

conundrum oppressing humanity. Additionally, Paul’s references to Moses and the Law would

fail to have significance impact without a proper framework of Old Testament theology and

salvation history throughout the Scriptures.

Applications for individual believers

Moving into the individual believer’s life, this grace must stay in constant focus. “For by

grace you have been saved through faith; and that not of yourselves, it is the gift of God”

(Ephesians 2:8). No individual needs to become proud of their standing before God because
 17

their righteousness is built and completed through Jesus Christ. The prophet Isaiah reminds the

individual believer, “for all of us have become like one who is unclean, and all our righteous

deeds are like a filthy garment” (Isaiah 64:4).

Furthermore, this grace has also liberated the believer to “reign in life” (verse seventeen).

Christ’s followers should not live as if grace has not given them a reason to live for Him.

Humanity was not saved from sin and death for believers to be swallowed by depression, defeat,

and sin in their lives. The justification believers find through Christ sets them free to live as

those who have “passed out of death into life” (John 5:24).

Final Thoughts

Ranging from the beginning of humanity’s story to the end, Romans 5:12-17

encompasses a remarkable amount of salvation history. Not long after creation with the sin of

Adam that introduced death, to the sin and death leading to Moses at Mount Sinai, and ending

with the grace of God through Jesus Christ, this passage offers hope for a remedy to the curse on

humanity. The Law, while highlighting the need for salvation, could not provide grace. It could

only provide the condemnation that humanity deserved for its sinfulness. Individuals could only

be justified through Jesus Christ and His work of obedience. From the point of conversion,

believers in Christ are able to live a life of freedom in God. Ultimately, this life ends in eternity

with the Father, Son and Holy Spirit where the work of grace is finally completed.

The overwhelming grace, demonstrated by God the Father through His Son Jesus, is

indescribable in human terms. In Romans 5:12-17, the Apostle Paul, through the inspiration of

the Holy Spirit, offers a comparison of two humans with eternal consequences. To this church of

Jews and Gentiles in the late first century to the twenty-first century church of today, the
 18

message of justification through the grace and mercy of God truly underscores the inexpressible,

free gift offered to humanity “through the One, Jesus Christ” (Romans 5:17b).
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Appendix A
“Choose Wisely”: A Sermon based on Romans 5:12-17

Introduction:

 Choices affect everyone’s life and these choices have consequences:

o Speeding could result in a ticket (it is illegal whether one is caught or not).

o Maintaining the speed limit could make one late to their destination.

o Loving one’s children provides a healthy environment for them.

o Mistreating one’s children creates scars that last a lifetime.

 Summary of Genesis 3

o Perfection was created, offered, and sustainable under one condition: choose

wisely.

o Adam and Eve chose poorly.

Verse 12a: Adam’s Choice

 This “one man” was Adam. Notice Eve, although technically the one who sinned first,

was not the one held accountable through the history of Scripture as holding

responsibility for humanity’s fall.

 Adam, when presented the option of obedience to God (and the blessing of unhindered

fellowship), chose to be disobedient.

 The result of Adam’s choice was sin and death.

o 1 Corinthians 15:56

o James 1:15
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 Transition: Adam’s choice brought sin and ultimately death into the world. He did not

choose wisely. When the scope is expanded to all of humanity, Romans 5:12b-14

demonstrates humanity’s choice.

Verses 12b – 14: Humanity’s Choice

 “Death spread to all men because all sinned” (verse 12b).

o When humanity faced a choice of obedience to God or disobedience, humanity

chose to sin.

 Paul, in breaking his thought from verse twelve and providing an expansion to his idea

presented, reminds the readers that even when there was no law to provide a definition of

sin, there was still sin.

 The Law of Moses did not create sin; it defined it.

 The Law was a mirror for humanity and demonstrated their need of salvation.

o James 1:22-25

 Death continued its rule over humanity “even over those who had not sinned in the

likeness of the offense of Adam” (verse thirteen).

o Adam was given a specific command from God and yet broke it.

o Humanity, even without a set of specific commands, did evil in the eyes of God.

o The Law of Moses, codified the command of God. It did not create the

commands of God nor did it create sin.

o Romans 5:12: sin and death existed because of Adam and the propensity to sin

was passed down to all humanity which continued to choose to sin.

 Adam’s action had profound influence on humanity. Adam is called “a type of Him who

was to come” (verse fourteen). Paul is talking about Jesus.

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o By “type”, Paul means “an anticipative figure”.49 Adam was a foreshadowing of

Jesus.

o Paul is not saying Adam and Jesus were the same (Adam was sinful; Jesus was

perfect). Instead, Paul is presenting a similarity in that both individuals made

choices that changed the course of humanity.

 Transition: Adam’s choice was sin. Humanity’s choice was to continue in sin. This

presents the final section: Jesus’ choice.

Verses 15 – 17: Jesus’ Choice

 The transgression of Adam gave sin and death to the human race. Humanity stood in

need of a methodology to return to a state in which God the Father could accept His

creation.

 “The grace of God and the gift by the grace of the one Man, Jesus Christ” (verse fifteen)

was the bridge between humanity and holiness.

 This gift of grace not only provided a method to undo the damage of sin (death) but

“much more” (verse fifteen).

 Verse sixteen

o From the single sin of Adam, a guilty verdict in God’s court was issued.

Humanity was lost and without hope because of the grip of sin.

o When all the sins of humanity were lumped together, God’s grace through Jesus

Christ issued “not guilty”.

 “Justification” [Greek: “dikaivwma” (dikaiwma)] means “an action that

meets expectations as to what is right or just” 50

49
Perschbacher, s.v. “tuvpoV”.
50
Arndt, Danker and Bauer, s.v. “dikaivwma”.
 22

 This “action” was not an action on the part of humanity but on the part of

Christ.

o Galatians 2:16

o 1 John 4:10

 Underscoring the comparison of Adam to Christ, Paul states again in verse seventeen that

“death reigned through the one”—that is, Adam—“much more those who receive the

abundance of grace and of the gift of righteousness will reign in life through the One,

Jesus Christ” (Romans 5:17)

o Not only did the grace of God through Jesus Christ restore ability to obtain

(eternal) life to humanity, it put believers in Christ in better standing than even

Adam enjoyed.

o Paul writes believers “will reign in life”.

 Christians live to the glory of God.

 Christians will rule and reign with Christ at the end of time.

 Transition: Adam’s choice was sin and it brought sin’s DNA and death to humanity.

Humanity in general did not do any better: they chose sin. Jesus, however, chose

obedience. He chose wisely.

Conclusion

 What is your choice?

o Deut. 30:19

 The choice humanity gravitates toward is sin and death.

 The choice the grace of God provides through Jesus Christ is freedom and life.

 Will you choose wisely?

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Appendix B
Diagram of Romans 5:12-17

5:12 Therefore,
just as through one man sin entered into the world,
and death through sin,
and so death spread to all men,
because all sinned—
5:13 for
until the Law sin was in the world,
but sin is not imputed
when there is no law.
5:14 Nevertheless
death reigned from Adam until Moses,
even over those who had not sinned
in the likeness of the offense of Adam,
who is a type of Him

who was to come.

5:15 But the free gift is not like the transgression.

For
if by the transgression
of the one the many died,
much more did the grace of God and the gift
by the grace
of the one Man, Jesus Christ,
abound to the many.
5:16 The gift is not like that
which came through the one
who sinned;
for on the one hand the judgment arose from one transgression
resulting in condemnation,
but on the other hand the free gift arose from many transgressions
resulting in justification.
5:17 For
if death reigned through the one
by the transgression of the one,
much more
those will reign in life
through the One, Jesus Christ
who receive the abundance
 24

of grace
and of the gift of righteousness

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