King James Version
Romans 5
21 verses with commentary
Peace with God Through Faith
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
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Therefore being justified by faith (δικαιωθέντες οὖν ἐκ πίστεως, dikaiōthentes oun ek pisteōs)—the aorist passive participle signals a completed divine act. Justification is God's forensic declaration, not a process but a definitive verdict pronouncing sinners righteous based on Christ's imputed righteousness. We have peace with God (εἰρήνην ἔχομεν πρὸς τὸν θεόν, eirēnēn echomen pros ton theon)—not merely subjective tranquility but objective reconciliation, the cessation of hostilities between the holy Judge and guilty rebels.
This triumphant 'therefore' concludes Paul's exposition of justification (3:21-4:25). The justified possess peace with God (not merely peace about God), through our Lord Jesus Christ—the exclusive mediator whose death satisfied divine wrath. The verse launches a crescendo of benefits flowing from justification: peace (v.1), access and hope (v.2), endurance through suffering (vv.3-4), assurance of God's love (v.5), and ultimately the demonstration of that love in Christ's substitutionary death (vv.6-11).
This triumphant 'therefore' concludes Paul's exposition of justification (3:21-4:25). The justified possess peace with God (not merely peace about God), through our Lord Jesus Christ—the exclusive mediator whose death satisfied divine wrath. The verse launches a crescendo of benefits flowing from justification: peace (v.1), access and hope (v.2), endurance through suffering (vv.3-4), assurance of God's love (v.5), and ultimately the demonstration of that love in Christ's substitutionary death (vv.6-11).
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
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By whom also we have access by faith into this grace wherein we stand—the perfect tense estēkamen (ἑστήκαμεν) emphasizes the believer's secure, established position in grace. Christ is both the door (access) and the realm (grace) of Christian standing. The metaphor recalls court language: believers have προσαγωγή (prosagōgē), the right of approach to the divine King, a privilege purchased by Christ's blood.
And rejoice in hope of the glory of God (καυχώμεθα ἐπ' ἐλπίδι τῆς δόξης τοῦ θεοῦ)—the glory humanity lost through sin (3:23) becomes the believer's confident expectation. This is no uncertain wish but assured hope grounded in God's promises and Christ's resurrection. Paul's 'boasting' vocabulary shifts from forbidden human boasting (3:27) to exulting in God's gracious provision, echoing Jeremiah 9:23-24.
And rejoice in hope of the glory of God (καυχώμεθα ἐπ' ἐλπίδι τῆς δόξης τοῦ θεοῦ)—the glory humanity lost through sin (3:23) becomes the believer's confident expectation. This is no uncertain wish but assured hope grounded in God's promises and Christ's resurrection. Paul's 'boasting' vocabulary shifts from forbidden human boasting (3:27) to exulting in God's gracious provision, echoing Jeremiah 9:23-24.
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
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And not only so, but we glory in tribulations also (ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν)—the same verb 'boast/rejoice' now takes the startling object of tribulations (θλίψεσιν, thlipsesin), a term denoting crushing pressure, affliction, persecution. This is neither masochism nor Stoic resignation but eschatological confidence: present sufferings are birth pangs of coming glory (8:18).
Knowing that tribulation worketh patience—the participle εἰδότες (eidotes, 'knowing') indicates settled conviction, not mere speculation. The divine pedagogy proceeds: θλῖψις (thlipsis, tribulation) produces ὑπομονή (hypomonē, patient endurance), not passive resignation but active perseverance. James 1:2-4 and 1 Peter 1:6-7 develop this same theology of sanctified suffering.
Knowing that tribulation worketh patience—the participle εἰδότες (eidotes, 'knowing') indicates settled conviction, not mere speculation. The divine pedagogy proceeds: θλῖψις (thlipsis, tribulation) produces ὑπομονή (hypomonē, patient endurance), not passive resignation but active perseverance. James 1:2-4 and 1 Peter 1:6-7 develop this same theology of sanctified suffering.
And patience, experience; and experience, hope:
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And patience, experience; and experience, hope—Paul traces a progressive chain: ὑπομονή (hypomonē, patient endurance) produces δοκιμή (dokimē, proven character/tested genuineness), which generates ἐλπίς (elpis, hope). The term dokimē derives from δοκιμάζω, to test metals for purity—trials refine believers, burning away dross and proving genuine faith (1 Peter 1:7).
The progression is not automatic but reflects God's sanctifying work through affliction. Each link strengthens the next: trials test faith, testing proves genuineness, proven character deepens eschatological hope. This is the opposite of worldly disappointment, where unmet hopes produce cynicism. Christian suffering paradoxically intensifies hope by demonstrating God's sustaining grace and conforming believers to Christ's sufferings (Philippians 3:10).
The progression is not automatic but reflects God's sanctifying work through affliction. Each link strengthens the next: trials test faith, testing proves genuineness, proven character deepens eschatological hope. This is the opposite of worldly disappointment, where unmet hopes produce cynicism. Christian suffering paradoxically intensifies hope by demonstrating God's sustaining grace and conforming believers to Christ's sufferings (Philippians 3:10).
And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
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And hope maketh not ashamed (ἡ δὲ ἐλπὶς οὐ καταισχύνει)—this hope doesn't disappoint or put to shame because it rests on God's character, not human effort. The verb καταισχύνω echoes LXX texts where those trusting in false gods are shamed when their hopes prove empty (Psalm 25:3, Isaiah 28:16).
Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us—the perfect tense ekechytai (ἐκκέχυται, 'has been poured out') depicts a completed lavish outpouring, likely alluding to Joel 2:28-29's promise of the Spirit. The genitive 'love of God' likely indicates God's love for us (objective genitive), poured into our consciousness through the indwelling Spirit who bears witness to our adoption (8:15-16). This inner testimony provides assurance that our hope won't fail—we experience the very love that sent Christ to die (v.8).
Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us—the perfect tense ekechytai (ἐκκέχυται, 'has been poured out') depicts a completed lavish outpouring, likely alluding to Joel 2:28-29's promise of the Spirit. The genitive 'love of God' likely indicates God's love for us (objective genitive), poured into our consciousness through the indwelling Spirit who bears witness to our adoption (8:15-16). This inner testimony provides assurance that our hope won't fail—we experience the very love that sent Christ to die (v.8).
For when we were yet without strength, in due time Christ died for the ungodly. in due time: or, according to the time
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For when we were yet without strength (ἔτι γὰρ Χριστὸς ὄντων ἡμῶν ἀσθενῶν)—the adjective ἀσθενής (asthenēs) denotes complete powerlessness, moral inability to save oneself. Paul demolishes any notion of human contribution to salvation: Christ died not for the striving but for the helpless, not for the improving but for those utterly incapable.
In due time Christ died for the ungodly (κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν)—God's salvation operates on His timetable (kata kairon, 'at the appointed time'), fulfilling prophetic promises (Galatians 4:4). The preposition ὑπέρ (hyper, 'on behalf of/in place of') signals substitution: Christ died for the ungodly, bearing their penalty. Paul's descriptor ἀσεβῶν (asebōn, 'ungodly') intensifies the scandal—not merely weak but actively impious, enemies of God.
In due time Christ died for the ungodly (κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν)—God's salvation operates on His timetable (kata kairon, 'at the appointed time'), fulfilling prophetic promises (Galatians 4:4). The preposition ὑπέρ (hyper, 'on behalf of/in place of') signals substitution: Christ died for the ungodly, bearing their penalty. Paul's descriptor ἀσεβῶν (asebōn, 'ungodly') intensifies the scandal—not merely weak but actively impious, enemies of God.
For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
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For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die—Paul contrasts human and divine love. Even extraordinary human sacrifice requires some worthiness in the object: one might die for a δίκαιος (dikaios, 'righteous/just' person, one who gives you your due) or ἀγαθός (agathos, 'good' person, one who goes beyond duty to show kindness). The distinction is subtle—the righteous are strictly just, the good are benevolent—but both possess qualities making them worthy of ultimate sacrifice.
Paul sets up the stunning contrast of verse 8: human love at its zenith might die for the worthy; divine love died for enemies. The word μόλις (molis, 'scarcely/with difficulty') emphasizes the extreme rarity even of dying for someone admirable. The apostle marshals human moral intuition to highlight the shocking superiority of God's love.
Paul sets up the stunning contrast of verse 8: human love at its zenith might die for the worthy; divine love died for enemies. The word μόλις (molis, 'scarcely/with difficulty') emphasizes the extreme rarity even of dying for someone admirable. The apostle marshals human moral intuition to highlight the shocking superiority of God's love.
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
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But God commendeth his love toward us (συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεός)—the verb συνίστημι (synistēmi) means to demonstrate, prove, establish. God doesn't merely declare His love but demonstrates it historically in Christ's death. This is ἀγάπη (agapē), the distinctive Christian term for self-giving love that seeks the good of the undeserving.
In that, while we were yet sinners, Christ died for us (ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν)—the temporal clause stresses simultaneity: not after we improved, not because we showed potential, but while still actively sinning. The term ἁμαρτωλῶν (hamartōlōn, 'sinners') encompasses moral rebellion. This verse has arrested countless hearts: the demonstration of love is not Christ's teaching or example but His substitutionary death for enemies. Here is the gospel in miniature.
In that, while we were yet sinners, Christ died for us (ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν)—the temporal clause stresses simultaneity: not after we improved, not because we showed potential, but while still actively sinning. The term ἁμαρτωλῶν (hamartōlōn, 'sinners') encompasses moral rebellion. This verse has arrested countless hearts: the demonstration of love is not Christ's teaching or example but His substitutionary death for enemies. Here is the gospel in miniature.
Much more then, being now justified by his blood, we shall be saved from wrath through him.
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Much more then, being now justified by his blood—Paul employs a fortiori (how much more) reasoning: if God loved enemies enough to justify them through Christ's sacrificial death, He will certainly preserve the justified from final wrath. The aorist participle δικαιωθέντες (dikaiōthentes, 'having been justified') emphasizes completed action; en tō haimati autou (ἐν τῷ αἵματι αὐτοῦ, 'by/in his blood') specifies the means—Christ's blood as atoning sacrifice (3:25).
We shall be saved from wrath through him (σωθησόμεθα δι' αὐτοῦ ἀπὸ τῆς ὀργῆς)—the future passive σωθησόμεθα looks to final eschatological deliverance. God's ὀργή (orgē, wrath) is His settled opposition to sin (1:18), not capricious anger but holy justice. The logic is compelling: if God gave His Son for enemies, He will surely complete salvation for those now reconciled. This assurance answers potential doubts about perseverance.
We shall be saved from wrath through him (σωθησόμεθα δι' αὐτοῦ ἀπὸ τῆς ὀργῆς)—the future passive σωθησόμεθα looks to final eschatological deliverance. God's ὀργή (orgē, wrath) is His settled opposition to sin (1:18), not capricious anger but holy justice. The logic is compelling: if God gave His Son for enemies, He will surely complete salvation for those now reconciled. This assurance answers potential doubts about perseverance.
For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
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For if, when we were enemies, we were reconciled to God by the death of his Son—Paul introduces καταλλαγή (katallagē, 'reconciliation'), the removal of enmity and restoration of relationship. The term implies previous hostility: we weren't neutral parties but ἐχθροί (echthroi, 'enemies'), actively opposed to God (8:7). God effects reconciliation through His Son's death—the offended party pays the cost to reconcile the offenders.
Much more, being reconciled, we shall be saved by his life—another a fortiori argument. If Christ's death secured reconciliation when we were enemies, His resurrection life guarantees completed salvation now that we're reconciled. En tē zōē autou (ἐν τῇ ζωῇ αὐτοῦ, 'by/in his life') likely refers to Christ's resurrection life, His ongoing intercession (8:34, Hebrews 7:25), and believers' union with His life.
Much more, being reconciled, we shall be saved by his life—another a fortiori argument. If Christ's death secured reconciliation when we were enemies, His resurrection life guarantees completed salvation now that we're reconciled. En tē zōē autou (ἐν τῇ ζωῇ αὐτοῦ, 'by/in his life') likely refers to Christ's resurrection life, His ongoing intercession (8:34, Hebrews 7:25), and believers' union with His life.
And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. atonement: or, reconciliation
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And not only so, but we also joy in God through our Lord Jesus Christ—Paul returns to καυχώμεθα (kauchōmetha, 'we boast/rejoice/exult'), now with God Himself as the object. The progression is striking: we boast in hope of glory (v.2), in tribulations (v.3), and supremely in God. This is the ultimate reversal of human pride: our boasting is not in ourselves but in the God who justifies the ungodly (4:5).
By whom we have now received the atonement (δι' οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν)—the aorist ἐλάβομεν indicates definite past reception. KJV's 'atonement' translates καταλλαγή (katallagē), better rendered 'reconciliation' (as in v.10). The word doesn't appear in Greek OT sacrificial texts; Paul uses it for the restored relationship, not merely ritual covering. The temporal νῦν (nyn, 'now') emphasizes present possession—reconciliation is current reality, not future hope.
By whom we have now received the atonement (δι' οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν)—the aorist ἐλάβομεν indicates definite past reception. KJV's 'atonement' translates καταλλαγή (katallagē), better rendered 'reconciliation' (as in v.10). The word doesn't appear in Greek OT sacrificial texts; Paul uses it for the restored relationship, not merely ritual covering. The temporal νῦν (nyn, 'now') emphasizes present possession—reconciliation is current reality, not future hope.
Death Through Adam, Life Through Christ
Wherefore , as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: for that: or, in whom
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Wherefore, as by one man sin entered into the world, and death by sin—Paul begins the crucial Adam-Christ typology extending through verse 21. The διὰ τοῦτο (dia touto, 'wherefore/therefore') connects to preceding arguments about justification and introduces comparison: as one man (Adam) brought condemnation, one Man (Christ) brings justification. The historical entrance of ἁμαρτία (hamartia, 'sin') through Adam establishes universal human guilt; death (θάνατος, thanatos) follows as sin's penalty (Genesis 2:17, 3:19).
And so death passed upon all men, for that all have sinned (καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ' ᾧ πάντες ἥμαρτον)—the phrase ἐφ' ᾧ (eph' hō) is debated: 'because/in that/in whom all sinned.' Whether in Adam (federal headship) or by personal sin ratifying Adamic guilt, Paul's point stands: death's universality proves sin's universality. This verse grounds the doctrine of original sin—humanity's solidarity in Adam's transgression and consequent corruption.
And so death passed upon all men, for that all have sinned (καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ' ᾧ πάντες ἥμαρτον)—the phrase ἐφ' ᾧ (eph' hō) is debated: 'because/in that/in whom all sinned.' Whether in Adam (federal headship) or by personal sin ratifying Adamic guilt, Paul's point stands: death's universality proves sin's universality. This verse grounds the doctrine of original sin—humanity's solidarity in Adam's transgression and consequent corruption.
(For until the law sin was in the world: but sin is not imputed when there is no law.
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For until the law sin was in the world: but sin is not imputed when there is no law—Paul addresses potential objections: if law reveals transgression (4:15), was sin not sin before Sinai? He affirms sin existed from Adam to Moses, but without law's explicit commands, sin wasn't 'charged to account' (λογέομαι, logeomai, the same verb used for imputing righteousness in 4:3-8) in the same way. This doesn't mean pre-law humans were guiltless but that transgression becomes explicit rebellion when divine commands are known.
The parenthesis explains verse 12's claim that 'all sinned': death reigned even over those who had no explicit law to break, proving sin's reality and power apart from Mosaic legislation. Paul distinguishes between sin's existence (always present), its identification as transgression (requires law), and its condemnatory power (operative from Adam onward). This prepares for verse 14's statement that death reigned universally, not merely over law-breakers.
The parenthesis explains verse 12's claim that 'all sinned': death reigned even over those who had no explicit law to break, proving sin's reality and power apart from Mosaic legislation. Paul distinguishes between sin's existence (always present), its identification as transgression (requires law), and its condemnatory power (operative from Adam onward). This prepares for verse 14's statement that death reigned universally, not merely over law-breakers.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
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Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression—death's universal reign proves universal guilt. Even those who didn't commit explicit transgression παράβασις (parabasis, 'violation of known command') like Adam (Genesis 2:17) still died, demonstrating inherited Adamic guilt and corruption. The verb ἐβασίλευσεν (ebasileusen, 'reigned') personifies death as a tyrant exercising dominion.
Who is the figure of him that was to come—Adam is τύπος (typos, 'type/pattern/foreshadowing') of Christ. Federal headship unites the two: Adam's one act affects all his descendants, Christ's one act affects all His people. But the analogy is one of contrast (verses 15-19 emphasize 'not as... so also...'): Adam brought condemnation, Christ brings justification; Adam's act resulted in death's reign, Christ's in grace reigning through righteousness.
Who is the figure of him that was to come—Adam is τύπος (typos, 'type/pattern/foreshadowing') of Christ. Federal headship unites the two: Adam's one act affects all his descendants, Christ's one act affects all His people. But the analogy is one of contrast (verses 15-19 emphasize 'not as... so also...'): Adam brought condemnation, Christ brings justification; Adam's act resulted in death's reign, Christ's in grace reigning through righteousness.
But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
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But not as the offence, so also is the free gift—Paul begins five verses (15-19) elaborating how Christ's work surpasses Adam's ruin. The sharp οὐχ ὡς... οὕτως καί (ouch hōs... houtōs kai, 'not as... so also...') signals dissimilarity within similarity. Both heads affect their people, but the quality and extent differ enormously.
For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many—the παράπτωμα (paraptōma, 'trespass/fall') of Adam brought death to πολλοί (polloi, 'the many'), but God's χάρις (charis, 'grace') through Christ superabounded (ἐπερίσσευσεν, eperisseusen). The contrast isn't numerical (many vs. few) but qualitative: death vs. abundant grace. The double emphasis 'grace of God, and the gift by grace' stresses salvation's utterly gratuitous nature—nothing earned, all given.
For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many—the παράπτωμα (paraptōma, 'trespass/fall') of Adam brought death to πολλοί (polloi, 'the many'), but God's χάρις (charis, 'grace') through Christ superabounded (ἐπερίσσευσεν, eperisseusen). The contrast isn't numerical (many vs. few) but qualitative: death vs. abundant grace. The double emphasis 'grace of God, and the gift by grace' stresses salvation's utterly gratuitous nature—nothing earned, all given.
And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
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And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification—Paul contrasts scope: Adam's one sin brought κρίμα (krima, 'judgment/condemnation'), but Christ's gift addresses πολλῶν παραπτωμάτων (pollōn paraptōmatōn, 'many trespasses'). The free gift (χάρισμα, charisma) doesn't merely reverse one sin but conquers the accumulated transgressions of all God's people across all time.
The δικαίωμα (dikaiōma, 'justification/righteous verdict') resulting from grace surpasses the condemnation resulting from Adam's fall. The contrast emphasizes grace's triumph: one trespass brought universal condemnation, but grace overcomes not one but multitudinous sins, resulting not in mere pardon but in positive justification—a righteous verdict declaring sinners righteous in Christ.
The δικαίωμα (dikaiōma, 'justification/righteous verdict') resulting from grace surpasses the condemnation resulting from Adam's fall. The contrast emphasizes grace's triumph: one trespass brought universal condemnation, but grace overcomes not one but multitudinous sins, resulting not in mere pardon but in positive justification—a righteous verdict declaring sinners righteous in Christ.
For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) by one man's: or, by one offence
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For if by one man's offence death reigned by one—the first clause summarizes humanity's tragedy: death βασιλεύω (basileuō, 'to reign as king') over Adam's descendants. The aorist ἐβασίλευσεν emphasizes death's established dominion; humanity exists under a tyrant's rule.
Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ—the triumphant reversal: instead of death reigning over believers, believers βασιλεύσουσιν (basileusousin, 'shall reign') in life through Christ. The future tense likely emphasizes both present reality and eschatological consummation. Those receiving (οἱ λαμβάνοντες, hoi lambanontes, present participle—continuous action) grace's περισσεία (perisseia, 'abundance/overflow') don't merely escape death's tyranny but exercise royal dominion in resurrection life.
Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ—the triumphant reversal: instead of death reigning over believers, believers βασιλεύσουσιν (basileusousin, 'shall reign') in life through Christ. The future tense likely emphasizes both present reality and eschatological consummation. Those receiving (οἱ λαμβάνοντες, hoi lambanontes, present participle—continuous action) grace's περισσεία (perisseia, 'abundance/overflow') don't merely escape death's tyranny but exercise royal dominion in resurrection life.
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. by the offence: or, by one offence by the righteousness: or, by one righteousness
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Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life—Paul summarizes the Adam-Christ parallel with striking symmetry. The structure is chiastic: (A) one man's trespass → (B) condemnation to all → (B') righteousness of one → (A') justification to all. Adam's παράπτωμα brought κατάκριμα (katakrima, 'condemnation/guilty verdict'), Christ's δικαίωμα (dikaiōma, 'righteous act/acquittal') brings δικαίωσις ζωῆς (dikaiōsis zōēs, 'justification of life')—not merely legal pardon but life-giving righteousness.
The 'all men' requires careful interpretation: does Paul teach universalism? Context suggests 'all who are in Adam' face condemnation, 'all who are in Christ' receive justification. The parallel is solidarity with representative heads, not automatic inclusion. The phrase emphasizes the symmetry of federal representation and the sufficiency of Christ's work for all who believe.
The 'all men' requires careful interpretation: does Paul teach universalism? Context suggests 'all who are in Adam' face condemnation, 'all who are in Christ' receive justification. The parallel is solidarity with representative heads, not automatic inclusion. The phrase emphasizes the symmetry of federal representation and the sufficiency of Christ's work for all who believe.
For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
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For as by one man's disobedience many were made sinners—the διὰ τῆς παρακοῆς (dia tēs parakoēs, 'through the disobedience') of Adam, οἱ πολλοί (hoi polloi, 'the many') were καθίστημι (kathistēmi, 'constituted/appointed/made') sinners. This isn't merely that Adam's example led others to sin (Pelagianism) but that his act legally constituted his descendants as sinners before God. The passive voice indicates something done to them, not merely their imitation of Adam.
So by the obedience of one shall many be made righteous—through Christ's ὑπακοή (hypakoē, 'obedience'), πολλοί are constituted δίκαιοι (dikaioi, 'righteous'). This obedience encompasses Christ's entire life of perfect law-keeping (active obedience) and His death as penal substitute (passive obedience). The future καταστάθησονται likely emphasizes eschatological completion while not denying present reality (believers are already justified). Christ's obedience doesn't merely enable justification—it constitutes it, being imputed to believers.
So by the obedience of one shall many be made righteous—through Christ's ὑπακοή (hypakoē, 'obedience'), πολλοί are constituted δίκαιοι (dikaioi, 'righteous'). This obedience encompasses Christ's entire life of perfect law-keeping (active obedience) and His death as penal substitute (passive obedience). The future καταστάθησονται likely emphasizes eschatological completion while not denying present reality (believers are already justified). Christ's obedience doesn't merely enable justification—it constitutes it, being imputed to believers.
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
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Moreover the law entered, that the offence might abound—the νόμος (nomos, 'law') παρεισῆλθεν (pareisēlthen, 'came in alongside/entered additionally'), a subordinate clause suggesting law's supplementary purpose. The ἵνα (hina, 'in order that') clause states God's purpose: that τὸ παράπτωμα πλεονάσῃ (to paraptōma pleonasē, 'the trespass might increase/abound'). This doesn't mean law causes sin but that it reveals sin's true character and extent, transforming vague wrongdoing into explicit transgression against known divine commands (7:7-13).
But where sin abounded, grace did much more abound (οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις)—the triumphant declaration: grace ὑπερπερισσεύω (hyperperisseuō, 'super-abound/overflow beyond measure'). The intensified compound verb stresses grace's overwhelming victory. Sin's increase under law serves to magnify grace's triumph—where sin reaches maximum expression, grace surpasses it infinitely. This isn't license (6:1-2) but assurance that no sin exhausts God's grace.
But where sin abounded, grace did much more abound (οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις)—the triumphant declaration: grace ὑπερπερισσεύω (hyperperisseuō, 'super-abound/overflow beyond measure'). The intensified compound verb stresses grace's overwhelming victory. Sin's increase under law serves to magnify grace's triumph—where sin reaches maximum expression, grace surpasses it infinitely. This isn't license (6:1-2) but assurance that no sin exhausts God's grace.
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
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That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord—Paul concludes the Adam-Christ typology with paired reigns. Sin ἐβασίλευσεν (ebasileusen, 'reigned') ἐν τῷ θανάτῳ (en tō thanatō, 'in/through death'), exercising tyrannical dominion through humanity's mortality and condemnation.
But grace βασιλεύσῃ (basileusē, aorist subjunctive, 'might reign') διὰ δικαιοσύνης (dia dikaiosynēs, 'through righteousness') unto ζωὴν αἰώνιον (zōēn aiōnion, 'eternal life'). Grace doesn't reign through overlooking sin but through providing righteousness—Christ's imputed righteousness securing justification. The goal is not temporary reprieve but eternal life, διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν (through Jesus Christ our Lord)—the full title emphasizing His person (Jesus—Savior), work (Christ—Messiah), and authority (Lord—κύριος). All salvation is through Him, from first to last.
But grace βασιλεύσῃ (basileusē, aorist subjunctive, 'might reign') διὰ δικαιοσύνης (dia dikaiosynēs, 'through righteousness') unto ζωὴν αἰώνιον (zōēn aiōnion, 'eternal life'). Grace doesn't reign through overlooking sin but through providing righteousness—Christ's imputed righteousness securing justification. The goal is not temporary reprieve but eternal life, διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν (through Jesus Christ our Lord)—the full title emphasizing His person (Jesus—Savior), work (Christ—Messiah), and authority (Lord—κύριος). All salvation is through Him, from first to last.