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Results of Justification

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, ²through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. ³And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, ⁴and endurance produces character, and character produces hope, ⁵and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

⁶ For while we were still weak, at the right time Christ died for the ungodly. ⁷Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. ⁸But God proves his love for us in that while we still were sinners Christ died for us. ⁹Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. ¹⁰For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. ¹¹But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Adam and Christ

¹² Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned— ¹³sin was indeed in the world before the law, but sin is not reckoned when there is no law. ¹⁴Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.

¹⁵ But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. ¹⁶And the free gift is not like the effect of the one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. ¹⁷If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.

¹⁸ Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. ¹⁹For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. ²⁰But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, ²¹so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

10. This is an explanation of the former verse, amplified by introducing a comparison between life and death. We were enemies, he says, when Christ interposed for the purpose of propitiating the Father: through this reconciliation we are now friends; since this was effected by his death; much more influential and efficacious will be his life. ¹⁶²¹⁶² “By his life,” the abstract for the concrete; it means, “through him being alive,” being at God’s right hand, having every power committed to him, and making intercession for us Romans 8:34. “Because I live, ye shall live also.” John 14:19. — Ed. We hence have ample proofs to strengthen our hearts with confidence respecting our salvation. By saying that we were reconciled to God by the death of Christ, he means, that it was the sacrifice of expiation, by which God was pacified towards the world, as I have showed in the fourth chapter.

But the Apostle seems here to be inconsistent with himself; for if the death of Christ was a pledge of the divine love towards us, it follows that we were already acceptable to him; but he says now, that we were enemies. To this answer, that as God hates sin, we are also hated by him his far as we are sinners; but as in his secret counsel he chooses us into the body of Christ, he ceases to hate us: but restoration to favor is unknown to us, until we attain it by faith. Hence with regard to us, we are always enemies, until the death of Christ interposes in order to propitiate God. And this twofold aspect of things ought to be noticed; for we do not know the gratuitous mercy of God otherwise than as it appears from this — that he spared not his only-begotten Son; for he loved us at a time when there was discord between him and us: nor can we sufficiently understand the benefit brought to us by the death of Christ, except this be the beginning of our reconciliation with God, that we are persuaded that it is by the expiation that has been made, that he, who was before justly angry with us, is now propitious to us. Since then our reception into favor is ascribed to the death of Christ, the meaning is, that guilt is thereby taken away, to which we should be otherwise exposed.

11. And not this only, etc. He now ascends into the highest strain of glorying; for when we glory that God is ours, whatever blessings can be imagined or wished, ensue and flow from this fountain; for God is not only the chief of all good things, but also possesses in himself the sum and substance of all blessings; and he becomes ours through Christ. We then attain this by faith, — that nothing is wanting to us as to happiness. Nor is it in vain that he so often mentions reconciliation: it is, first, that we may be taught to fix our eyes on the death of Christ, whenever we speak of our salvation; and, secondly, that we may know that our trust must be fixed on nothing else, but on the expiation made for our sins.

12 Wherefore as, etc. He now begins to enlarge on the same doctrine, by comparing with it what is of an opposite character. For since Christ came to redeem us from the calamity into which Adam had fallen, and had precipitated all his posterity with him, we cannot see with so much clearness what we have in Christ, as by having what we have lost in Adam set before us, though all things on both sides are not similar: hence Paul subjoins an exception, which we shall notice in its place; and we shall also point out any other difference that may occur. The incompleteness of the sentence sometimes renders it obscure, as when the second clause, which answers to the former, is not expressed. But we shall endeavor to make both plain when we come to those parts. ¹⁶³¹⁶³     The beginning of this verse has occasioned a vast number of conjectures, both as to the connection and as to the corresponding clause to the first sentence. Most agree in the main with Calvin on these two points. Hodge announces a similar view as to the connection in these words, — “The idea of men being regarded and treated, not according to their own merits, but the merit of another, is contrary to the common mode of thinking among men. The Apostle illustrates and enforces it by an appeal to the great analogous fact in the history of the world.”
   As to the corresponding clause, that it is found in the 18th verse, there is a common consent, — Pareus, Willet, Grotius, Doddridge, Scott, Stuart, Chalmers, etc.; the intervening verses are viewed as parenthetic.
   The phrase, διὰ τοῦτο, and also διὸ and οὖν, are sometimes used anticipatively as well as retrospectively, as their corresponding particles are often in Hebrew. See note on Romans 2:1. That Paul uses διὰ τοῦτο in this way appears evident from Romans 4:16; Romans 13:6; 1 Corinthians 11:10. It anticipates here, as I think, what is afterwards expressed by ἐφ ᾧ, as in Romans 4:16, by ἵνα, in Romans 13:6, by γὰρ, and in 1 Corinthians 11:10, by διὰ before angels. Then the meaning of the verse would be conveyed by the following rendering, —
   12. For this reason — as through one man sin entered into the world, and through sin death, even so death came on all men, because all have sinned.
   According to this view, the corresponding clause is in the verse itself. The sentiment of the passage is this, — through one man sin entered and death followed; and death followed as to all mankind, because all had sinned. Then, according to his usual manner, the Apostle takes up the last subject, “sin,” issuing in the death of all; and at the end of the Romans 5:14 he goes back to “the one man,” Adam, who he says was a type of another: and this sentence is made the text of what follows till the end of the Romans 5:19. Having before referred to the state of things before the “law,” in the two remaining verses he refers to the bearing of the law on his subject, and shows that there is in Christ an abundant provision for the increase of sin occasioned by the law.
   So abundant is grace that it is fully sufficient to remove original sin, actual sins — its fruits, and the sins discovered by the law, and by its means increased and enhanced. Hence superabundance is ascribed to it. — Ed.

Sin entered into the world, etc. Observe the order which he keeps here; for he says, that sin preceded, and that from sin death followed. There are indeed some who contend, that we are so lost through Adam’s sin, as though we perished through no fault of our own, but only, because he had sinned for us. But Paul distinctly affirms, that sin extends to all who suffer its punishment: and this he afterwards more fully declares, when subsequently he assigns a reason why all the posterity of Adam are subject to the dominion of death; and it is even this — because we have all, he says, sinned. But to sin in this case, is to become corrupt and vicious; for the natural depravity which we bring, from our mother’s womb, though it brings not forth immediately its own fruits, is yet sin before God, and deserves his vengeance: and this is that sin which they call original. For as Adam at his creation had received for us as well as for himself the gifts of God’s favor, so by falling away from the Lord, he in himself corrupted, vitiated, depraved, and ruined our nature; for having been divested of God’s likeness, he could not have generated seed but what was like himself. Hence we have all sinned; for we are all imbued with natural corruption, and so are become sinful and wicked. Frivolous then was the gloss, by which formerly the Pelagians endeavored to elude the words of Paul, and held, that sin descended by imitation from Adam to the whole human race; for Christ would in this case become only the exemplar and not the cause of righteousness. Besides, we may easily conclude, that he speaks not here of actual sin; for if everyone for himself contracted guilt, why did Paul form a comparison between Adam and Christ? It then follows that our innate and hereditary depravity is what is here referred to. ¹⁶⁴¹⁶⁴     The particles ἐφ ᾦ, at the end of this verse, have been variously rendered, without much change in the meaning. “In quo — in which,” i.e., sin, Augustine; “in quo — in whom,” i.e., man, Chrysostom and Beza; “per quem — by or through whom,” Grotius; “propterea quod,” vel, “quia,” vel, “quoniam — because,” Luther, Pareus, and Raphelius; which is the same with that of Calvin See Matthew 26:50; 2 Corinthians 5:4; Philippians 3:12
   Wolfius quotes a singular passage from a Jewish Rabbi, Moses Tranensis, “In the sin which the first man sinned, the whole world through him (or in him, בו) sinned: for he was every man, or all mankind — כי זה כל אדם.” The idea is exactly the same with that of the Apostle.
   “There are three things,” says Pareus, “which are to be considered in Adam’s sin, — the sinful act, the penalty of the law, and the depravity of nature; or in other words, the transgression of the command, the punishment of death, and natural corruption, which was the loss of God’s image, and in its stead came deformity and disorder. From none of these his posterity are free, but all these have descended to them; there is a participation of the transgression, an imputation of guilt, and the propagation of natural depravity. There is a participation of the sin; for all his posterity were seminally in his loins, so that all sinned in his sin, as Levi paid tithes in the loins of Abraham; and as children are a part of their parents, so children are in a manner partakers of their parents’ sin. There is also an imputation of guilt, for the first man so stood in favor, that when he sinned, not only he, but also all his posterity fell with him, and became with him subject to eternal death. And lastly, there is the propagation or the generation of a dreadful deformity of nature; for such as Adam became after the fall, such were the children he begat, being after his own image, and not after the image of God. Genesis 5:1. All these things, as to the first sin, apply to the parent and also to the children, with only this difference — that Adam sinning first transgressed, first contracted guilt, and first depraved his nature, — and that all these things belong to his posterity by participation, imputation, and propagation.”
   Both Stuart and Barnes stumble here; and though they denounce theorizing, and advocate adherence to the language of Scripture, they do yet theorize and attempt to evade the plain and obvious meaning of this passage. But in trying to avoid one difficulty, they make for themselves another still greater. The penalty, or the imputation of guilt, they admit; which is indeed undeniable, as facts, as well as Scripture, most clearly prove: but the participation they deny, though words could hardly be framed to express it more distinctly than the words of this verse; and thus, according to their view, a punishment is inflicted without a previous implication in an offense; while the Scriptural account of the matter is, according to what Calvin states, that “sin extends to all who suffer its punishment,” though he afterwards explains this in a way that is not altogether consistent. — Ed.

¹⁶² “By his life,” the abstract for the concrete; it means, “through him being alive,” being at God’s right hand, having every power committed to him, and making intercession for us Romans 8:34. “Because I live, ye shall live also.” John 14:19. — Ed.

¹⁶³ The beginning of this verse has occasioned a vast number of conjectures, both as to the connection and as to the corresponding clause to the first sentence. Most agree in the main with Calvin on these two points. Hodge announces a similar view as to the connection in these words, — “The idea of men being regarded and treated, not according to their own merits, but the merit of another, is contrary to the common mode of thinking among men. The Apostle illustrates and enforces it by an appeal to the great analogous fact in the history of the world.” As to the corresponding clause, that it is found in the 18th verse, there is a common consent, — Pareus, Willet, Grotius, Doddridge, Scott, Stuart, Chalmers, etc.; the intervening verses are viewed as parenthetic. The phrase, διὰ τοῦτο, and also διὸ and οὖν, are sometimes used anticipatively as well as retrospectively, as their corresponding particles are often in Hebrew. See note on Romans 2:1. That Paul uses διὰ τοῦτο in this way appears evident from Romans 4:16; Romans 13:6; 1 Corinthians 11:10. It anticipates here, as I think, what is afterwards expressed by ἐφ ᾧ, as in Romans 4:16, by ἵνα, in Romans 13:6, by γὰρ, and in 1 Corinthians 11:10, by διὰ before angels. Then the meaning of the verse would be conveyed by the following rendering, — 12. For this reason — as through one man sin entered into the world, and through sin death, even so death came on all men, because all have sinned. According to this view, the corresponding clause is in the verse itself. The sentiment of the passage is this, — through one man sin entered and death followed; and death followed as to all mankind, because all had sinned. Then, according to his usual manner, the Apostle takes up the last subject, “sin,” issuing in the death of all; and at the end of the Romans 5:14 he goes back to “the one man,” Adam, who he says was a type of another: and this sentence is made the text of what follows till the end of the Romans 5:19. Having before referred to the state of things before the “law,” in the two remaining verses he refers to the bearing of the law on his subject, and shows that there is in Christ an abundant provision for the increase of sin occasioned by the law. So abundant is grace that it is fully sufficient to remove original sin, actual sins — its fruits, and the sins discovered by the law, and by its means increased and enhanced. Hence superabundance is ascribed to it. — Ed.

¹⁶⁴ The particles ἐφ ᾦ, at the end of this verse, have been variously rendered, without much change in the meaning. “In quo — in which,” i.e., sin, Augustine; “in quo — in whom,” i.e., man, Chrysostom and Beza; “per quem — by or through whom,” Grotius; “propterea quod,” vel, “quia,” vel, “quoniam — because,” Luther, Pareus, and Raphelius; which is the same with that of Calvin See Matthew 26:50; 2 Corinthians 5:4; Philippians 3:12 Wolfius quotes a singular passage from a Jewish Rabbi, Moses Tranensis, “In the sin which the first man sinned, the whole world through him (or in him, בו) sinned: for he was every man, or all mankind — כי זה כל אדם.” The idea is exactly the same with that of the Apostle. “There are three things,” says Pareus, “which are to be considered in Adam’s sin, — the sinful act, the penalty of the law, and the depravity of nature; or in other words, the transgression of the command, the punishment of death, and natural corruption, which was the loss of God’s image, and in its stead came deformity and disorder. From none of these his posterity are free, but all these have descended to them; there is a participation of the transgression, an imputation of guilt, and the propagation of natural depravity. There is a participation of the sin; for all his posterity were seminally in his loins, so that all sinned in his sin, as Levi paid tithes in the loins of Abraham; and as children are a part of their parents, so children are in a manner partakers of their parents’ sin. There is also an imputation of guilt, for the first man so stood in favor, that when he sinned, not only he, but also all his posterity fell with him, and became with him subject to eternal death. And lastly, there is the propagation or the generation of a dreadful deformity of nature; for such as Adam became after the fall, such were the children he begat, being after his own image, and not after the image of God. Genesis 5:1. All these things, as to the first sin, apply to the parent and also to the children, with only this difference — that Adam sinning first transgressed, first contracted guilt, and first depraved his nature, — and that all these things belong to his posterity by participation, imputation, and propagation.” Both Stuart and Barnes stumble here; and though they denounce theorizing, and advocate adherence to the language of Scripture, they do yet theorize and attempt to evade the plain and obvious meaning of this passage. But in trying to avoid one difficulty, they make for themselves another still greater. The penalty, or the imputation of guilt, they admit; which is indeed undeniable, as facts, as well as Scripture, most clearly prove: but the participation they deny, though words could hardly be framed to express it more distinctly than the words of this verse; and thus, according to their view, a punishment is inflicted without a previous implication in an offense; while the Scriptural account of the matter is, according to what Calvin states, that “sin extends to all who suffer its punishment,” though he afterwards explains this in a way that is not altogether consistent. — Ed.