Հռոմէացիներ / Romans - 5 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: Оправдание дает нам двоякого характера блага - настоящее и будущее. Первое состоит в примирении с Богом, которое основано на прощении наших грехов, второе - в вечном блаженстве. Последнее, хотя теперь еще составляет только предмет нашей надежды, но, однако, надежда эта верная, потому что за это ручательством служит любовь Божия к человеку, искупленному и освященному во Христе Иисусе. Благодаря этой любви, совершилось самое трудное - мы стали чадами Божиими, а дальнейшее, чего мы должны ожидать, именно прославление наше, является уже естественным следствием этого нашего усыновления Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification, ver. 1-5. II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the rest of the chapter.
Adam Clarke: Commentary on the Bible - 1831
The effects of justification by faith, peace with God, Rom 5:1. The joyous hope of eternal glory, Rom 5:2. Glorying in tribulations, Rom 5:3. And gaining thereby patience, experience, and hope, Rom 5:4. And having the love of God shed abroad in the heart by the Holy Spirit, Rom 5:5. The state of the world when Christ died for it, Rom 5:6-10. Jesus Christ is an atonement, Rom 5:11. Sin and death entered into the world by Adam's transgression, and all became guilty before God, Rom 5:12-14. God's grace in sending Christ into the world to save fallen man, Rom 5:15-19. The law is brought in to show the exceeding sinfulness of sin, Rom 5:20. The grace of Christ is to be as extensive in its influences and reign, as sin has been in its enslaving and destructive nature, Rom 5:21.
Is the former chapter, the apostle, having proved that the believing Gentiles are justified in the same way with Abraham, and are, in fact, his seed, included with him in the promise and covenant; he judged this a proper place, as the Jews built all their glorying upon the Abrahamic covenant, to produce some of the chief of those privileges and blessings in which the Christian Gentile can glory, in consequence of his justification by faith. And he produces three particulars which, above all others, were adapted to this purpose.
1. The hope of eternal life, in which the law, wherein the Jew gloried, Rom 2:17, was defective, Rom 5:2.
2. The persecutions and sufferings to which Christians were exposed, Rom 5:3, Rom 5:4, and on account of which the Jews were greatly prejudiced against the Christian profession: but he shows that these had a happy tendency to establish the heart in the hope of the Gospel.
3. An interest in God, as our God and Father - a privilege upon which the Jews valued themselves highly above all nations, Rom 5:11.
These three are the singular privileges belonging to the Gospel state, wherein true Christians may glory, as really belonging to them, and greatly redounding, if duly understood and improved, to their honor and benefit.
Albert Barnes: Notes on the Bible - 1834
5:0: The design of Rom. 5, which has usually been considered as one of the most difficult portions of the New Testament, especially Rom 5:12-21, is evidently to show the results or benefits of the doctrine of justification by faith. That doctrine the apostle had now fully established. He had shown in the pRev_ious chapters,
(1) That people were under condemnation for sin;
(2) That this extended alike to the Jews and the Gentiles;
(3) That there was no way of escape now but by the doctrine of pardon, not by personal merit, but by grace;
(4) That this plan was fully made known by the gospel of Christ; and,
(5) That this was no new doctrine, but was in fact substantially the same by which Abraham and David had been accepted before God.
Having thus stated and vindicated the doctrine, it was natural to follow up the demonstration, by stating its bearing and its practical influence. This he does by showing that its immediate effect is to produce peace, Rom 5:1. It gives us the privilege of access to the favor of God, Rom 5:2. But not only this, we are in a world of affliction. Christians, like others, are surrounded with trials; and a very important question was, whether this doctrine would have an influence in supporting the soul in those trials. This question the apostle discusses in Rom 5:3-11. He shows that in fact Christians glory in tribulation, and that the reasons why they do so are,
(1) That the natural effect of tribulations under the gospel was to lead to hope, Rom 5:3-4.
(2) that the cause of this was, that the love of God was shed abroad in the heart by the Holy Spirit.
This doctrine he further confirms by showing the consolation which would be furnished by the fact that Christ had died for them. This involved a security that they would be sustained in their trials, and that a victory would be given them. For,
(1) It was the highest expression of love that he should die for enemies, Rom 5:6-8.
(2) It followed that if he was given for them when they were enemies, it was much more probable, it was certain, that all needful grace would be furnished to them now that they were reconciled, Rom 5:9-11.
But there was another very material inquiry. People were not only exposed to affliction, but they were in the midst of "a wreck of things - of a fallen world - of the proofs and memorials of sin everywhere." The first man had sinned, and the race was subject to sin and death. The monuments of death and sin were everywhere. It was to be expected that a remedy from God would have reference to this universal state of sin and woe; and that it would tend to meet and repair these painful and wide spread ruins. The apostle then proceeds to discuss the question, how the plan of salvation which involved justification by faith was adapted to meet these universal and distressing evils, Rom 5:12-21. The design of this part of the chapter is to show that the blessings procured by the redemption through Christ, and the plan of justification through him, greatly exceed all the evils which had come upon the world in consequence of the apostasy of Adam. And if this was the case, the scheme of justification by faith was complete. It was adapted to the condition of fallen and ruined man; and was worthy of his affection and confidence. A particular examination of this argument of the apostle will occur in the notes at Rom 5:12-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 5:1, Being justified by faith, we have peace with God; Rom 5:2, and joy in our hope; Rom 5:8, that since we were reconciled by his blood, when we were enemies; Rom 5:10, we shall much more be saved, being reconciled; Rom 5:12, As sin and death came by Adam; Rom 5:17, so much more righteousness and life by Jesus Christ; Rom 5:20, Where sin abounded, grace did superabound.
John Gill
INTRODUCTION TO ROMANS 5
The Apostle having clearly stated, and fully proved the doctrine of justification by the righteousness of faith, proceeds to observe the comfortable fruits and effects of this great blessing, known and enjoyed by the believer; as also the source and spring of it, the love of God, which appears in the death of Christ, in the room and stead of his people, which is the foundation on which it stands; and likewise gives an illustration of this benefit, by comparing the two heads, Adam and Christ, together. The first fruit and effect of justification, as a benefit perceived and enjoyed by faith, is peace with God through Christ, Rom 5:1. The next is access through the Mediator to the throne of grace, where justified ones stand with a holy boldness and confidence, and the third is a cheerful hope of eternal glory, Rom 5:2, yea, such not only have joy in the hope of what is to come, but glory even in present afflictions; which prevents an objection that might be made to the above mentioned fruits and effects of justification, taken from the tribulations which saints are exercised with: and what occasions glorying even in these, is the sanctified use, or happy produce of afflictions, these being the means of exercising and increasing patience; by means of which a larger experience of divine things is gained; and through that, hope is confirmed, and all influenced by a plenteous discovery of the love of God to the soul, by the Spirit, Rom 5:4, an instance of which love is given, Rom 5:6, in Christ's dying for men; which love is enhanced by the character and condition of the persons for whom Christ died, being ungodly, and without strength; and by the time of it, being due time: then follows a further illustration of this love, by comparing it with what instances of love are to be found among men, Rom 5:7, by which it appears to be unparalleled; since scarcely for a righteous man, peradventure for a good man, one would die, yet no man dies for the ungodly, as Christ did: hence as his, so his Father's love is highly commended, by giving him up to death for persons while in such a state and condition, and under such a character, Rom 5:8, and justification now springing from this love, and being founded on the death of Christ, hence follow a security from wrath to come, Rom 5:9, a certainty of salvation, Rom 5:10, which is strongly argued from the different characters those Christ died for bear, before and after reconciliation, and from the death to the life of Christ, Rom 5:10, and also a rejoicing and glorying: in God through Christ, full expiation being made by his blood for sin, and this received by faith, Rom 5:11, and then the apostle proceeds to compare the two heads, Adam and Christ, together; the design of which is to show the largeness and freeness of the love and grace of God; how righteousness for justification comes by Christ; and how the persons, before described as sinners and ungodly, came to be in such a condition; and that is through the sin of the first man, in whom they all were, and in whom they all sinned and died, Rom 5:12, wherefore there must be a law before the law of Moses, or there could have been no sin, Rom 5:13, but that sin was in being, and was reckoned and imputed to the posterity of Adam, is clear from this single instance, death's power even over infants, from the times of Adam to Moses, Rom 5:14 who therefore must be a public head, representing all his posterity; so that they were involved in the guilt of his sin, which brought death upon them; and in this he was a type of Christ, as is asserted in the same verse; that so as Adam was but one, and by one sin of his conveyed death to all his seed; so Christ, the Mediator, is but one, and by his one obedience conveys righteousness and, life to all his seed: and yet in some things there is a dissimilitude; sin and death, through the first man, are conveyed in a natural way to his offspring, but righteousness and life from Christ in a way of grace, Rom 5:15, It was one offence of Adam's, which brought condemnation and death upon all his posterity; but the righteousness of Christ is not only a justification of his seed from that one offence, but from all others, Rom 5:16, the one is unto death, the other unto life; and greater is the efficacy in the one to quicken, than in the other to kill, Rom 5:17, where a repetition is made of what is said in Rom 5:15, with an explanation, and the similitude between the two heads is clearly expressed, Rom 5:18, where condemnation on account of the sin of Adam, and justification through the righteousness of Christ, are opposed to each other; and both as extending to the whole of their several respective offspring, condemnation through Adam's offence to all his natural seed, and justification of life through Christ's righteousness to all his spiritual seed; which is still more fitly and clearly expressed in Rom 5:19, where the way and manner in which the one become sinners, and the other righteous, is plainly directed to; that it is, by the imputation of Adam's disobedience to the one, and by the imputation of Christ's righteousness to the other: in Rom 5:20, an objection is obviated, which might be formed thus; if justification is by the grace of God, and through the obedience and righteousness of Christ, then the law is of no use; what purpose does that serve? what occasion was there for its entrance? The apostle replies, that though justification is not by it, yet a good end is answered by its entrance; for hereby sin is more known to be what it is, both original and actual; and the grace of God appears more abundant in justification from it, and in the pardon of it; and this grace is further illustrated in Rom 5:21, by comparing sin and grace together, and the different effects of their empire over the sons of men; the one reigning unto death, the other reigning through righteousness to eternal life by Christ.
5:15:1: Այսուհետեւ արդարացեալք ՚ի հաւատոց անտի, խաղաղութի՛ւն կալցուք առ Աստուած ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի.
5 Ուրեմն, հաւատով արդարացուած, խաղաղութիւն ունենանք[7], Աստծու հետ մեր Տէր Յիսուս Քրիստոսով,[7] Յուն. լաւ բն. խաղաղութիւն ունենանք-ի փոխարէն ունեն խաղաղութիւն ունենք:
5 Արդ՝ մենք հաւատքով արդարացած ըլլալով՝ խաղաղութիւն ունինք Աստուծոյ հետ մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով.
Այսուհետեւ արդարացեալք ի հաւատոց անտի, խաղաղութիւն կալցուք առ Աստուած ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի:

5:1: Այսուհետեւ արդարացեալք ՚ի հաւատոց անտի, խաղաղութի՛ւն կալցուք առ Աստուած ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի.
5 Ուրեմն, հաւատով արդարացուած, խաղաղութիւն ունենանք[7], Աստծու հետ մեր Տէր Յիսուս Քրիստոսով,
[7] Յուն. լաւ բն. խաղաղութիւն ունենանք-ի փոխարէն ունեն խաղաղութիւն ունենք:
5 Արդ՝ մենք հաւատքով արդարացած ըլլալով՝ խաղաղութիւն ունինք Աստուծոյ հետ մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով.
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Итак, оправдавшись верою, мы имеем мир с Богом через Господа нашего Иисуса Христа,
5:1  δικαιωθέντες οὗν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ,
5:1. Δικαιωθέντες ( Having-been-en-course-belonged ) οὖν (accordingly) ἐκ (out) πίστεως (of-a-trust,"εἰρήνην (to-a-peace) ἔχωμεν (we-might-hold) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) διὰ (through) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"
5:1. iustificati igitur ex fide pacem habeamus ad Deum per Dominum nostrum Iesum ChristumBeing justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
1. Being therefore justified by faith, let us have peace with God through our Lord Jesus Christ;
5:1. Therefore, having been justified by faith, let us be at peace with God, through our Lord Jesus Christ.
5:1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

1: Итак, оправдавшись верою, мы имеем мир с Богом через Господа нашего Иисуса Христа,
5:1  δικαιωθέντες οὗν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν θεὸν διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ,
5:1. iustificati igitur ex fide pacem habeamus ad Deum per Dominum nostrum Iesum Christum
Being justified therefore by faith, let us have peace with God, through our Lord Jesus Christ:
5:1. Therefore, having been justified by faith, let us be at peace with God, through our Lord Jesus Christ.
5:1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: После оправдания отношения наши к Богу стали вполне мирные. Не гнева, а милостей всякого рода можем ожидать от Него! Но что это за мир (eirhnh) или, как Апостол выражается в 11-м стихе, примирение (katallagh)? Многие видят в этих терминах обозначение перемены, совершившейся в отношении Бога к человеку: Бог перестал враждебно относиться к человеку и стал милостив к нему (так, напр., толкует из новых комментаторов Richter). Но с этим мнением нельзя согласиться. Только у греков объектом примирения являлся Бог, а субъектом человек, т. е. человек умилостивлял Бога и в силу этого Бог примирял Себя самого с человеком. У Апостола же Павла, напротив, не человек примиряет Бога с собою, а Бог - человека, мир водворяется в душе человека, а не Бога, потому что Бог и не мог враждовать с человеком. "Бог не враждует против нас, но мы против Него. Бог никогда не враждует" (Златоуст к 2Кор. 5:20). В пользу такого толкования говорит и употребление выражения примирить (katallassein) во 2Кор. 5:20: "примиритесь с Богом". Если бы примирение (katallagh) было чисто объективным актом, совершающимся только в Боге, то это увещание Апостола не имело бы смысла (Мышцын во 2Кор. стр. 132).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Justification and Its Effects.A. D. 58.
1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 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.

The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.

I. We have peace with God, v. 1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God's arm and of his strength, and so are at peace, Isa. xxvii. 4, 5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (Jam. ii. 23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, John xv. 13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ--through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator. But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, Eph. ii. 14, not only the maker, but the matter and maintainer, of our peace, Col. i. 20.

II. We have access by faith into this grace wherein we stand, v. 2. This is a further privilege, not only peace, but grace, that is, this favour. Observe, 1. The saints' happy state. It is a state of grace, God's loving-kindness to us and our conformity to God; he that hath God's love and God's likeness is in a state of grace. Now into this grace we have access prosagogen--an introduction, which implies that we were not born in this state; we are by nature children of wrath, and the carnal mind is enmity against God; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties in the way, but we have a manuduction, a leading by the hand,--are led into it as blind, or lame, or weak people are led,--are introduced as pardoned offenders,--are introduced by some favourite at court to kiss the king's hand, as strangers, that are to have audience, are conducted. Prosagogen eschekamen--We have had access. He speaks of those that have been already brought out of a state of nature into a state of grace. Paul, in his conversion, had this access; then he was made nigh. Barnabas introduced him to the apostles (Acts ix. 27), and there were others that led him by the hand to Damascus (v. 8), but it was Christ that introduced and led him by the hand into this grace. By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him. 2. Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Ps. i. 5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in a humble confidence of this very thing that he who has begun the good work will perform it, Phil. i. 6.

III. We rejoice in hope of the glory of God. Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heaven, glory which will consist in the vision and fruition of God. 1. Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There is no good hope of glory but what is founded in grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Ps. lxxxiv. 11. 2. Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejoice in that hope.

IV. We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, 2 Cor. iv. 17. Observe, What a growing increasing happiness the happiness of the saints is: Not only so. One would think such peace, such grace, such glory, and such a joy in hope of it, were more than such poor undeserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness--we glory in tribulations also, especially tribulations for righteousness' sake, which seemed the greatest objection against the saints' happiness, whereas really their happiness did not only consist with, but take rise from, those tribulations. They rejoiced that they were counted worthy to suffer, Acts v. 41. This being the hardest point, he sets himself to show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope, which he shows in the method of its influence. 1. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience; but, as it is sanctified to the saints, it worketh patience. 2. Patience experience, v. 4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimen--an approbation, as he is approved that has passed the test. Thus Job's tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job ii. 3. 3. Experience hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity. 4. This hope maketh not ashamed; that is, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Prov. x. 28. See Ps. xxii. 5; lxxi. 1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love: (1.) Special grace; and, (2.) The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts; it is this which constrains us, 2 Cor. v. 14. Thus are we drawn and held by the bonds of love. Sense of God's love to us will make us not ashamed, either of our hope in him or our sufferings for him.
Adam Clarke: Commentary on the Bible - 1831
5:1: Therefore being justified by faith - The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified - have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.
We have peace with God - Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification.
Through our Lord Jesus Christ - His passion and death being the sole cause of our reconciliation to God.
Albert Barnes: Notes on the Bible - 1834
5:1: Therefore - οὖν oun Since we are thus justified, or as a consequence of being justified, we have peace.
Being justified by faith - See the notes at Rom 1:17; Rom 3:24; Rom 4:5.
We - That is, all who are justified. The apostle is evidently speaking of true Christians.
Have peace with God - see the note at Joh 14:27. True religion is often represented as peace with God; see Act 10:36; Rom 8:6; Rom 10:15; Rom 14:17; Gal 5:22; see also Isa 32:17.
"And the work of righteousness shall be peace,
And the effect of righteousness.
Quietness and assurance foRev_er:"
This is called peace, because,
(1) The sinner is represented as the enemy of God, Rom 8:7; Eph 2:16; Jam 4:4; Joh 15:18, Joh 15:24; Joh 17:14; Rom 1:30.
(2) the state of a sinner's mind is far from peace. He is often agitated, alarmed, trembling. He feels that he is alienated from God. For,
"The wicked are like the troubled sea.
For it never can be at rest;
Whose waters cast up mire and dirt."
Isa 57:20.
The sinner in this state regards God as his enemy. He trembles when he thinks of his Law; fears his judgments; is alarmed when he thinks of hell. His bosom is a stranger to peace. This has been felt in all lands, alike under the thunders of the Law of Sinai among the Jews; in the pagan world; and in lands where the gospel is preached. It is the effect of an alarmed and troubled conscience.
(3) the plan of salvation by Christ Rev_eals God as willing to be reconciled. He is ready to pardon, and to be at peace. If the sinner repents and believes, God can now consistently forgive him, and admit him to favor. It is therefore a plan by which the mind of God and of the sinner can become reconciled, or united in feeling and in purpose. The obstacles on the part of God to reconciliation, arising from his justice and Law, have been removed, and he is now willing to be at peace. The obstacles on the part of man, arising from his sin, his rebellion, and his conscious guilt, may be taken away, and he can now regard God as his friend.
(4) the effect of this plan, when the sinner embraces it, is to produce peace in his own mind. He experiences peace; a peace which the world gives not, and which the world cannot take away, Phi 4:7; Pe1 1:8; Joh 16:22. Usually in the work of conversion to God, this peace is the first evidence that is felt of the change of heart. Before, the sinner was agitated and troubled. But often suddenly, a peace and calmness is felt, which is before unknown. The alarm subsides; the heart is calm; the fears die away, like the waves of the ocean after a storm. A sweet tranquillity visits the heart - a pure shining light, like the sunbeams that break through the opening clouds after a tempest. The views, the feelings, the desires are changed; and the bosom that was just before filled with agitation and alarm, that regarded God as its enemy, is now at peace with him, and with all the world.
Through our Lord Jesus Christ - By means of the atonement of the Lord Jesus. It is his mediation that has procured it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: being: Rom 5:9, Rom 5:18, Rom 1:17, Rom 3:22, Rom 3:26-28, Rom 3:30, Rom 4:5, Rom 4:24, Rom 4:25, Rom 9:30, Rom 10:10; Hab 2:4; Joh 3:16-18, Joh 5:24; Act 13:38, Act 13:39; Gal 2:16, Gal 3:11-14, Gal 3:25, Gal 5:4-6; Phi 3:9; Jam 2:23-26
we have: Rom 5:10, Rom 1:7, Rom 10:15, Rom 14:17, Rom 15:13, Rom 15:33; Job 21:21; Psa 85:8-10, Psa 122:6; Isa 27:5, Isa 32:17, Isa 54:13, Isa 55:12, Isa 57:19-21; Zac 6:13; Luk 2:14, Luk 10:5, Luk 10:6; Luk 19:38, Luk 19:42; Joh 14:27, Joh 16:33; Act 10:36; Co2 5:18-20; Eph 2:14-17; Col 1:20, Col 3:15; Th1 5:23; Th2 3:16; Heb 13:20; Jam 2:23
through: Rom 6:23; Joh 20:31; Eph 2:7
Geneva 1599
5:1 Therefore being (1) justified by faith, we have peace with God through our Lord Jesus Christ:
(1) Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.
John Gill
5:1 Therefore being justified by faith,.... Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; see Rom 4:25; nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it; and so we come to
have peace with God through our Lord Jesus Christ. The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that "peace of God", that tranquillity and serenity of mind, the same with "peace with God" here, "which passes all understanding", Phil 4:7; and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.
John Wesley
5:1 Being justified by faith - This is the sum of the preceding chapters. We have peace with God - Being enemies to God no longer, Rom 5:10; neither fearing his wrath, Rom 5:9. We have peace, hope, love, and power over sin, the sum of the fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith: where these are not, that faith is not.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
Therefore being--"having been."
justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Cor 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Cor 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."
5:25:2: որով եւ զընծայութիւնն ընկալա՛ք հաւատովք ՚ի շնորհս յայսոսիկ. յորում կամք, եւ պարծի՛մք յուսով փառացն Աստուծոյ[3367]։ [3367] Ոմանք. Որով եւ զընծայութիւն իսկ ընկալաք։ Ուր օրինակ մի. Որով զհաշտութիւն իսկ ըն՛՛։
2 որի միջոցով էլ կարողացանք, հաւատով, մերձենալ այն շնորհին, որի մէջ եւ կանք ու պարծենում ենք Աստծու փառքի յոյսով:
2 Որով ընդունեցինք հաւատքով, այս շնորհքին մօտենալը, որուն մէջ կեցեր ենք եւ Աստուծոյ փառքին յոյսովը կը պարծինք։
որով եւ զընծայութիւնն իսկ ընկալաք հաւատովք ի շնորհս յայսոսիկ յորում կամք եւ պարծիմք յուսով փառացն Աստուծոյ:

5:2: որով եւ զընծայութիւնն ընկալա՛ք հաւատովք ՚ի շնորհս յայսոսիկ. յորում կամք, եւ պարծի՛մք յուսով փառացն Աստուծոյ[3367]։
[3367] Ոմանք. Որով եւ զընծայութիւն իսկ ընկալաք։ Ուր օրինակ մի. Որով զհաշտութիւն իսկ ըն՛՛։
2 որի միջոցով էլ կարողացանք, հաւատով, մերձենալ այն շնորհին, որի մէջ եւ կանք ու պարծենում ենք Աստծու փառքի յոյսով:
2 Որով ընդունեցինք հաւատքով, այս շնորհքին մօտենալը, որուն մէջ կեցեր ենք եւ Աստուծոյ փառքին յոյսովը կը պարծինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: через Которого верою и получили мы доступ к той благодати, в которой стоим и хвалимся надеждою славы Божией.
5:2  δι᾽ οὖ καὶ τὴν προσαγωγὴν ἐσχήκαμεν [τῇ πίστει] εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ θεοῦ.
5:2. δι' (through) οὗ (of-which) καὶ (and) τὴν (to-the-one) προσαγωγὴν (to-a-leading-toward) ἐσχήκαμεν (we-had-come-to-hold) [τῇ "[unto-the-one) πίστει] (unto-a-trust]"εἰς (into) τὴν (to-the-one) χάριν (to-a-granting) ταύτην (to-the-one-this) ἐν (in) ᾗ (unto-which) ἑστήκαμεν, (we-had-come-to-stand,"καὶ (and) καυχώμεθα ( we-boast-unto ) ἐπ' (upon) ἐλπίδι (unto-an-expectation) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
5:2. per quem et accessum habemus fide in gratiam istam in qua stamus et gloriamur in spe gloriae filiorum DeiBy whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
2. through whom also we have had our access by faith into this grace wherein we stand; and let us rejoice in hope of the glory of God.
5:2. For through him we also have access by faith to this grace, in which we stand firm, and to glory, in the hope of the glory of the sons of God.
5:2. By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God:

2: через Которого верою и получили мы доступ к той благодати, в которой стоим и хвалимся надеждою славы Божией.
5:2  δι᾽ οὖ καὶ τὴν προσαγωγὴν ἐσχήκαμεν [τῇ πίστει] εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ θεοῦ.
5:2. per quem et accessum habemus fide in gratiam istam in qua stamus et gloriamur in spe gloriae filiorum Dei
By whom also we have access through faith into this grace wherein we stand: and glory in the hope of the glory of the sons of God.
5:2. For through him we also have access by faith to this grace, in which we stand firm, and to glory, in the hope of the glory of the sons of God.
5:2. 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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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Доступ (prosagwgh). Апостол говорим не о том доступе, какой мы всегда имеем к Богу в молитве. Здесь указывается на однократный, закончившийся акт, т. е. наше обращение ко Христу - момент, когда открылась пред нами небесная дверь. - Благодать... - это состояние христиан, тот мир, о котором сказано в 1-м ст. - Слава Божия - это высшее благо, которого нам еще не достигает. Подробнее об этом благе Апостол говорит в VIII-й гл. и III-V-й гл.
Adam Clarke: Commentary on the Bible - 1831
5:2: By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God.
We have access - προσαγωγην εσχηκαμεν, We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance.
Into this grace - This state of favor and acceptance.
Wherein we stand - Having firm footing, and a just title through the blood of the Lamb to the full salvation of God.
And rejoice - Have solid happiness, from the evidence we have of our acceptance with Him.
In hope of the glory of God - Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, Gal 4:7; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges - that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, etc., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable glories of God in prospect.
Albert Barnes: Notes on the Bible - 1834
5:2: We have access - See the note at Joh 14:6, "I am the way," etc. Doddridge renders it, "by whom we have been introduced," etc. It means, "by whom we have the privilege of obtaining the favor of God which we enjoy when we are justified." The word rendered "access" occurs but in two other places in the New Testament, Eph 2:18; Eph 3:12. By Jesus Christ the way is opened for us to obtain the favor of God.
By faith - By means of faith, Rom 1:17.
Into this grace - Into this favor of reconciliation with God.
Wherein we stand - In which we now are in consequence of being justified.
And rejoice - Religion is often represented as producing joy, Isa 12:3; Isa 35:10; Isa 52:9; Isa 61:3, Isa 61:7; Isa 65:14, Isa 65:18; Joh 16:22, Joh 16:24; Act 13:52; Rom 14:17; Gal 5:22; Pe1 1:8. The sources or steps of this joy are these:
(1) We are justified, or regarded by God as righteous.
(2) we are admitted into his favor, and abide there.
(3) we have the prospect of still higher and richer blessings in the fulness of his glory when we are admitted to heaven.
In hope - In the earnest desire and expectation of obtaining that glory. Hope is a complex emotion made up of a desire for an object; and an expectation of obtaining it. Where either of these is lacking, there is not hope. Where they are mingled in improper proportions, there is not peace. But where the desire of obtaining an object is attended with an expectation of obtaining it, in proportion to that desire, there exists that peaceful, happy state of mind which we denominate hope And the apostle here implies that the Christian has an earnest desire for that glory; and that he has a confident expectation of obtaining it. The result of that he immediately states to be, that we are by it sustained in our afflictions.
The glory of God - The glory that God will bestow on us. The word "glory" usually means splendor, magnificence, honor; and the apostle here refers to that honor and dignity which will be conferred on the redeemed when they are raised up to the full honors of redemption; when they shall triumph in the completion of the work: and be freed from sin, and pain, and tears, and permitted to participate in the full splendors that shall encompass the throne of God in the heavens; see the note at Luk 2:9; compare Rev 21:22-24; Rev 22:5; Isa 60:19-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: By whom: Joh 10:7, Joh 10:9, Joh 14:6; Act 14:27; Eph 2:18, Eph 3:12; Heb 10:19, Heb 10:20; Pe1 3:18
wherein: Rom 5:9, Rom 5:10, Rom 8:1, Rom 8:30-39, Rom 14:4; Joh 5:24; Co1 15:1; Eph 6:13; Pe1 1:4
and rejoice: Rom 5:5, Rom 8:24, Rom 12:12, Rom 15:13; Job 19:25-27; Psa 16:9-11, Psa 17:15; Pro 14:32; Th2 2:16; Heb 3:6, Heb 6:18; Pe1 1:3-9; Jo1 3:1-3
the glory: Rom 2:7, Rom 3:23, Rom 8:17, Rom 8:18; Exo 33:18-20; Psa 73:24; Mat 25:21; Joh 5:24; Co2 3:18, Co2 4:17; Rev 3:21, Rev 21:3, Rev 21:11, Rev 21:23, Rev 22:4, Rev 22:5
Geneva 1599
5:2 (2) By whom also we (a) have access by faith into this grace (b) wherein we (c) stand, (3) and (d) rejoice in hope of the glory of God.
(2) Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.
(a) We must know by this, that we still receive the same effect from faith.
(b) By which grace, that is, by which gracious love and good will, or that state unto which we are graciously taken.
(c) We stand steadfast. (3) A preventing of an objection against those who, beholding the daily miseries and calamities of the Church, think that the Christians dream when they brag of their felicity: to whom the apostle answers, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they rejoice for that happiness just as if they presently enjoyed it.
(d) Our minds are not only quiet and settled, but we are also marvellously glad, and have great joy because of the heavenly inheritance which awaits us.
John Gill
5:2 By whom also we have access by faith,.... The access here spoken of is not to the blessing of justification; for though that is a grace which we have access to by Christ, and come at the knowledge of by faith, and enjoy the comfort of through it; and is a grace in which persons stand, and from which they shall never fall, and lays a solid foundation for rejoicing in hope of eternal glory; yet this sense would make the apostle guilty of a great tautology; and besides, he is not speaking of that blessing itself, but of its effects; and here of one distinct from "peace with God", before mentioned, as the word also manifestly shows: nor does it design any other blessing of grace, as pardon, adoption, sanctification, &c. and an access thereunto; not unto the free grace, favour, and good will of God, the source of all blessings; but to the throne of grace, which may be called
that grace, because of its name, for God, as the God of all grace, sits upon it; it is an high favour to be admitted to it; it is grace persons come thither for, and which they may expect to find there: and
in, or "at"
which we stand; which denotes boldness, courage, and intrepidity, and a freedom from a servile fear and bashful spirit, and a continued constant attendance at it; all which is consistent with reverence, humility, and submission to the will of God. Now access to the throne of grace, and standing at that, are "by" Christ. There is no access to God in our own name and righteousness, and upon the foot of our own works. Christ is the only way of access to God, and acceptance with him; he is the Mediator between God and us; he introduces into his Father's presence, gives audience at his throne, and renders both persons and services acceptable unto him: and this access is also "by faith"; and that both in God the Father, as our covenant God and Father; in faith of interest in his love and favour; believing his power and faithfulness, his fulness and sufficiency, and that he is a God hearing and answering prayer: and also in the Lord Jesus Christ; in his person for acceptance; in his righteousness for justification; in his blood for pardon; and in his fulness for every supply: and such as have access to the throne of grace by faith in Christ, being comfortably persuaded of their justification before God, through his righteousness imputed to them, can and do
rejoice in hope of the glory of God; which is another effect of justification by faith: by the "glory of God"; which is another effect of justification by faith: by the "glory of God", is not meant the essential glory of God; nor that which we ought to seek in all that we are concerned, and which we are to ascribe unto him on the account of his perfections and works; but that everlasting glory and happiness which he has prepared for his people, has promised to them, and has called them to by Christ, and will bestow upon them; of which he has given them a good hope through grace; and in the hope and believing views of which they can, and do rejoice, even amidst a variety of afflictions and tribulations in this world. The Vulgate Latin version reads, "in hope of the glory of the children of God"; eternal glory being proper to them.
John Wesley
5:2 Into this grace - This state of favour.
Robert Jamieson, A. R. Fausset and David Brown
5:2 By whom also we have--"have had"
access by faith into this grace--favor with God.
wherein we stand--that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [MEYER, PHILIPPI, MEHRING], rather than something new [BEZA, THOLUCK, HODGE].
and rejoice--"glory," "boast," "triumph"--"rejoice" is not strong enough.
in hope of the glory of God--On "hope," see on Rom 5:4.
5:35:3: Եւ ո՛չ այսչափ միայն, այլ եւ պարծի՛մք եւս ՚ի նեղութիւնս մեր. քանզի գիտեմք, եթէ նեղութիւնք զհամբերութի՛ւն գործեն.
3 Եւ ոչ միայն այսքանը. այլեւ պարծենում ենք մեր նեղութիւնների մէջ եւս, քանզի գիտենք, որ նեղութիւնները համբերութիւն են բերում,
3 Ո՛չ միայն այսքան՝ հապա նաեւ նեղութիւններու մէջ կը պարծինք. վասն զի գիտենք թէ նեղութիւնը համբերութիւն կը գործէ
Եւ ոչ այսչափ միայն, այլ եւ պարծիմք եւս ի նեղութիւնս մեր. քանզի գիտեմք եթէ նեղութիւնք զհամբերութիւն գործեն:

5:3: Եւ ո՛չ այսչափ միայն, այլ եւ պարծի՛մք եւս ՚ի նեղութիւնս մեր. քանզի գիտեմք, եթէ նեղութիւնք զհամբերութի՛ւն գործեն.
3 Եւ ոչ միայն այսքանը. այլեւ պարծենում ենք մեր նեղութիւնների մէջ եւս, քանզի գիտենք, որ նեղութիւնները համբերութիւն են բերում,
3 Ո՛չ միայն այսքան՝ հապա նաեւ նեղութիւններու մէջ կը պարծինք. վասն զի գիտենք թէ նեղութիւնը համբերութիւն կը գործէ
zohrab-1805▾ eastern-1994▾ western am▾
5:33: И не сим только, но хвалимся и скорбями, зная, что от скорби происходит терпение,
5:3  οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται,
5:3. οὐ (not) μόνον (to-alone) δέ, (moreover,"ἀλλὰ (other) καὶ (and) καυχώμεθα ( we-boast-unto ) ἐν (in) ταῖς (unto-the-ones) θλίψεσιν, (unto-pressings," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ἡ (the-one) θλίψις (a-pressing) ὑπομονὴν (to-a-staying-under) κατεργάζεται , ( it-down-worketh-to ,"
5:3. non solum autem sed et gloriamur in tribulationibus scientes quod tribulatio patientiam operaturAnd not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
3. And not only so, but let us also rejoice in our tribulations: knowing that tribulation worketh patience;
5:3. And not only that, but we also find glory in tribulation, knowing that tribulation exercises patience,
5:3. And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;
And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience:

3: И не сим только, но хвалимся и скорбями, зная, что от скорби происходит терпение,
5:3  οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατεργάζεται,
5:3. non solum autem sed et gloriamur in tribulationibus scientes quod tribulatio patientiam operatur
And not only so: but we glory also in tribulation, knowing that tribulation worketh patience;
5:3. And not only that, but we also find glory in tribulation, knowing that tribulation exercises patience,
5:3. And not only [so], but we glory in tribulations also: knowing that tribulation worketh patience;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Даже скорби, встречающие так часто в жизни, не могут понизить силы нашей веры и надежды на будущее прославление. Напротив, они служат даже к тому, чтобы питать и оживлять эту надежду, которая делается твердою у тех, кто имеет терпение и опытность. Объяснение последних двух выражений см. у Ап. Иакова (1:3) и у Ап. Петра (1: поcл. 1:7: и 2: посл. 1:6). Впрочем, у Ап. Иакова и Петра употребляется для обозначения опытности термин dokimion, а у Павла - dokimh, так что можно сказать, что Иаков говорит о скорби как о средстве испытания человека; Петр же точно так же, как и Павел, в слове dokimh понимает под dokimwn результат, какой получается у христианина из борьбы с искушениями, или состояние человека, испытанного скорбями, - состояние силы, мужества, которое победоносно вышло из борьбы с искушениями. Надежда христианина - непостыдная. И раньше, при самом обращении ко Христу, человек уже имел надежду, но та была надежда еще, можно сказать, в зачаточном состоянии. Только у человека, вынесшего много скорбей и не павшего в этой борьбе, надежда становится могучей силой. Но не только скорби укрепляют нашу надежду. Еще более утверждает ее любовь Божия, излившаяся в наши сердца. Излияние этой любви совершилось в известный определенный момент, и результаты этого факта мы продолжаем чувствовать, они - в нас! (вот почему в греч. тексте сказано: en kardiaiV hmwn - излилась в сердцах наших). - Духом Святым. Апостол указывает средство сообщения вам этой любви. Дух Св. уничтожает все преграды, стоящие на пути между сердцем Бога и сердцем человека, и в силу этого между Богом и человеком начинается живое общение (ср. Ин 14:19-20).
Adam Clarke: Commentary on the Bible - 1831
5:3: And not only so - We are not only happy from being in this state of communion with our God, and the prospect of being eternally with him;
But we glory in tribulations also - All the sufferings we endure for the testimony of our Lord are so sanctified to us by his grace, that they become powerful instruments of increasing our happiness.
Tribulation worketh patience - Ὑπομονην, Endurance under trials, without sustaining loss or deterioration. It is a metaphor taken from refining metals. We do not speak thus from any sudden raptures, or extraordinary sensations we may have of spiritual joy: for we find that the tribulations through which we pass are the means of exercising and increasing our patience, our meek forbearance of injuries received, or persecutions experienced, on account of the Gospel.
Albert Barnes: Notes on the Bible - 1834
5:3: And not only so - We not only rejoice in times of prosperity, and of health. Paul proceeds to show that this plan is not less adapted to produce support in trials.
But we glory - The word used here is the same that is in Rom 5:2, translated, "we rejoice" καυχώμεθα kauchō metha. It should have been so rendered here. The meaning is, that we rejoice not only in hope; not only in the direct results of justification, in the immediate effect which religion itself produces; but we carry our joy and triumph even into the midst of trials. In accordance with this, our Saviour directed his followers to rejoice in persecutions, Mat 5:11-12. Compare Jam 1:2, Jam 1:12.
In tribulations - In afflictions. The word used here refers to all kinds of trials which people are called to endure; though it is possible that Paul referred particularly to the various persecutions and trials which they were called to endure as Christians.
Knowing - Being assured of this. Paul's assurance might have arisen from reasoning on the nature of religion, and its tendency to produce comfort; or it is more probable that he was speaking here the language of his own experience. He had found it to be so. This was written near the close of his life, and it states the personal experience of a man who endured, perhaps, as much as anyone ever did, in attempting to spread the gospel; and far more than commonly falls to the lot of mankind. Yet he, like all other Christians, could leave his deliberate testimony to the fact that Christianity was sufficient to sustain the soul in its severest trials; see Co2 1:3-6; Co2 11:24-29; Co2 12:9-10.
Worketh - Produces; the effect of afflictions on the minds of Christians is to make them patient. Sinners are irritated and troubled by them; they complain, and become more and more obstinate and rebellious. They have no sources of consolation; they deem God a hard master; and they become fretful and rebellions just in proportion to the depth and continuance of their trials. But in the mind of a Christian, who regards his Father's hand in it; who sees that he deserves no mercy; who has confidence in the wisdom and goodness of God; who feels that it is necessary for his own good to be afflicted; and who experiences its happy, subduing, and mild effect in restraining his sinful passions, and in weaning him from the world the effect is to produce patience. Accordingly, it will usually be found that those Christians who are longest and most severely afflicted are the most patient. Year after year of suffering produces increased peace and calmness of soul; and at the end of his course the Christian is more willing to be afflicted, and bears his afflictions more calmly, than at the beginning. He who on earth was most afflicted was the most patient of all sufferers; and not less patient when he was "led as a lamb to the slaughter," than when he experienced the first trial in his great work.
Patience - "A calm temper, which suffers evils without murmuring or discontent" (Webster).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: but we: Rom 8:35-37; Mat 5:10-12; Luk 6:22, Luk 6:23; Act 5:41; Co2 11:23-30, Co2 12:9, Co2 12:10; Eph 3:13; Phi 1:29, Phi 2:17, Phi 2:18; Jam 1:2, Jam 1:3, Jam 1:12; Pe1 3:14, Pe1 4:16, Pe1 4:17
knowing: Co2 4:17; Heb 12:10, Heb 12:11
Geneva 1599
5:3 (4) And not only [so], but we glory in tribulations also: (5) knowing that tribulation worketh patience;
(4) Tribulation itself gives us different and various occasions to rejoice, and more than this it does not make us miserable. (5) Afflictions make us use to being patient, and patience assures us of the goodness of God, and this experience confirms and fosters our hope, which never deceives us.
John Gill
5:3 And not only so, but we glory in tribulations also,.... The tribulations of the saints are many and various, through the hatred of the world, the temptations of Satan, their own corruptions; and are the will of their heavenly Father; what Christ has foretold, and they expect; and here particularly design such as are for Christ's sake, which being supported under, and carried through, they glory in: not that these are desirable in themselves, and to the flesh; but they glory in them as they are for Christ's sake, and in a good cause; as they are trials of grace, and of use for the exercise of it: and as they are in the exercise of grace, amidst these tribulations, and are comforted under them, and are helped to have regard to the heavenly glory. The ground of which glorying is, that these afflictions are the means of promoting patience, experience, and hope:
knowing this, that tribulation worketh patience; patience is a grace, of which God is the author; it is one of the fruits of the Spirit; the word of God is the means of its being first implanted; and afflictions are the means of promoting it, when they are sanctified; otherwise they produce impatience, murmurings, and repinings; there is great need of patience under them; and, by divine grace, they are the matter and occasion of exercising, and so of increasing it.
John Wesley
5:3 We glory in tribulations also - Which we are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the persecuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing.
Robert Jamieson, A. R. Fausset and David Brown
5:3 we glory in tribulation also; knowing that tribulation worketh patience--Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Rom 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience--which is either the meek endurance of ill because it is of God (Job 1:21-22; Job 2:10), or the calm waiting for promised good till His time to dispense it come (Heb 10:36); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that
5:45:4: համբերութիւն՝ զհանդէ՛ս. հանդէս՝ զյո՛յս[3368]. [3368] Ոմանք. Հանդէսն զյոյս։
4 համբերութիւնը՝ փորձառութիւն, փորձառութիւնը՝ յոյս:
4 Եւ համբերութիւնը՝ փորձառութիւն ու փորձառութիւնը՝ յոյս.
համբերութիւն զհանդէս, հանդէս զյոյս:

5:4: համբերութիւն՝ զհանդէ՛ս. հանդէս՝ զյո՛յս[3368].
[3368] Ոմանք. Հանդէսն զյոյս։
4 համբերութիւնը՝ փորձառութիւն, փորձառութիւնը՝ յոյս:
4 Եւ համբերութիւնը՝ փորձառութիւն ու փորձառութիւնը՝ յոյս.
zohrab-1805▾ eastern-1994▾ western am▾
5:44: от терпения опытность, от опытности надежда,
5:4  ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα·
5:4. ἡ (the-one) δὲ (moreover) ὑπομονὴ (a-staying-under) δοκιμήν, (to-an-assessment,"ἡ (the-one) δὲ (moreover) δοκιμὴ (an-assessment) ἐλπίδα, (to-an-expectation,"
5:4. patientia autem probationem probatio vero spemAnd patience trial; and trial hope;
4. and patience, probation; and probation, hope:
5:4. and patience leads to proving, yet truly proving leads to hope,
5:4. And patience, experience; and experience, hope:
And patience, experience; and experience, hope:

4: от терпения опытность, от опытности надежда,
5:4  ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα·
5:4. patientia autem probationem probatio vero spem
And patience trial; and trial hope;
4. and patience, probation; and probation, hope:
5:4. and patience leads to proving, yet truly proving leads to hope,
5:4. And patience, experience; and experience, hope:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:4: And patience, experience - Δὀκιμεν, Full proof, by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God. In such cases we have the opportunity of putting our religion to the test; and, by every such test, it receives the deeper sterling stamp. The apostle uses here also a metaphor taken from the purifying, refining, and testing of silver and gold.
Experience, hope - For we thus calculate, that he who has supported us in the past will support us in those which may yet come; and as we have received so much spiritual profiting by means of the sufferings through which we have already passed, we may profit equally by those which are yet to come: and this hope prevents us from dreading coming trials; we receive them as means of grace, and find that all things work together for good to them that love God.
Albert Barnes: Notes on the Bible - 1834
5:4: And patience, experience - Patient endurance of trial produces experience. The word rendered "experience" (δοκιμήν dokimē n) means trial, testing, or that thorough examination by which we ascertain the quality or nature of a thing, as when we test a metal by fire, or in any other way, to ascertain that it is genuine. It also means approbations, or the result of such a trial; the being approved, and accepted as the effect of a trying process. The meaning is, that long afflictions borne patiently show a Christian what he is; they test his religion, and prove that it is genuine. Afflictions are often sent for this purpose, and patience in the midst of them shows that the religion which can sustain them is from God.
And experience, hope - The result of such long trial is to produce hope. They show that religion is genuine; that it is from God; and not only so, but they direct the mind onward to another world; and sustain the soul by the prospect of a glorious immortality there. The various steps and stages of the benefits of afflictions are thus beautifully delineated by the apostle in a manner which accords with the experience of all the children of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: patience: Rom 15:4; Co2 1:4-6, Co2 4:8-12, Co2 6:9, Co2 6:10; Jam 1:12; Pe1 1:6, Pe1 1:7, Pe1 5:10
and experience: Jos 10:24, Jos 10:25; Sa1 17:34-37; Psa 27:2, Psa 27:3, Psa 42:4, Psa 42:5, Psa 71:14, Psa 71:18-24; Co2 4:8-10; Ti2 4:16-18
John Gill
5:4 And patience experience,.... As tribulations tend to exercise and increase patience, so patience being exercised and increased, enlarges the saints' stock and fund of experience; of the love and grace of God communicated to them at such seasons; of his faithfulness in fulfilling his promises; of his power in supporting them; and of their own frailty and weakness; and so are taught humility, thankfulness, and resignation to the will of God:
and experience, hope; hope is a gift of God's grace, and is implanted in regeneration, but abounds, increases, and becomes more strong and lively by experience of the love, grace, mercy, power, and faithfulness of God.
John Wesley
5:4 And patience works more experience of the sincerity of our grace, and of God's power and faithfulness.
Robert Jamieson, A. R. Fausset and David Brown
5:4 patience worketh experience--rather, "proof," as the same word is rendered in 2Cor 2:9; 2Cor 13:3; Phil 2:22; that is, experimental evidence that we have "believed through grace."
and experience--"proof."
hope--"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two successive stages of the Christian life: first, immediately on believing, along with the sense of peace and abiding access to God (Rom 5:1); next, after the reality of this faith has been "proved," particularly by the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Lamb of God; next by looking into or upon ourselves as transformed by that "looking unto Jesus." In the one case, the mind acts (as they say) objectively; in the other, subjectively. The one is (as divines say) the assurance of faith; the other, the assurance of sense.
5:55:5: յոյս՝ ո՛չ երբէք ամաչեցուցանէ. զի սէ՛րն Աստուծոյ սփռեա՛լ է ՚ի սիրտս մեր, ՚ի ձեռն Հոգւո՛յն Սրբոյ՝ որ տուա՛ւ մեզ[3369]։ [3369] Ոմանք. Յոյսն ոչ երբէք։
5 Յոյսը երբեք չի ամաչեցնում, որովհետեւ Աստծու սէրը սփռուած է մեր սրտերում Սուրբ Հոգու միջոցով, որ տրուեց մեզ.
5 Եւ յոյսը ամօթով չի ձգեր. վասն զի Աստուծոյ սէրը մեր սրտերուն մէջ տարածուած է Սուրբ Հոգիին միջոցով, որ մեզի տրուեցաւ։
յոյս ոչ երբեք ամաչեցուցանէ. զի սէրն Աստուծոյ սփռեալ է ի սիրտս մեր ի ձեռն Հոգւոյն Սրբոյ որ տուաւ մեզ:

5:5: յոյս՝ ո՛չ երբէք ամաչեցուցանէ. զի սէ՛րն Աստուծոյ սփռեա՛լ է ՚ի սիրտս մեր, ՚ի ձեռն Հոգւո՛յն Սրբոյ՝ որ տուա՛ւ մեզ[3369]։
[3369] Ոմանք. Յոյսն ոչ երբէք։
5 Յոյսը երբեք չի ամաչեցնում, որովհետեւ Աստծու սէրը սփռուած է մեր սրտերում Սուրբ Հոգու միջոցով, որ տրուեց մեզ.
5 Եւ յոյսը ամօթով չի ձգեր. վասն զի Աստուծոյ սէրը մեր սրտերուն մէջ տարածուած է Սուրբ Հոգիին միջոցով, որ մեզի տրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: а надежда не постыжает, потому что любовь Божия излилась в сердца наши Духом Святым, данным нам.
5:5  ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν,
5:5. ἡ (the-one) δὲ (moreover) ἐλπὶς (an-expectation) οὐ (not) καταισχύνει. (it-beshameth-down) ὅτι (To-which-a-one) ἡ (the-one) ἀγάπη (an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐκκέχυται (it-had-come-to-be-poured-out) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) ἡμῶν (of-us) διὰ (through) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) τοῦ (of-the-one) δοθέντος (of-having-been-given) ἡμῖν: (unto-us)
5:5. spes autem non confundit quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobisAnd hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
5. and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Ghost which was given unto us.
5:5. but hope is not unfounded, because the love of God is poured forth in our hearts through the Holy Spirit, who has been given to us.
5:5. 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.
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:

5: а надежда не постыжает, потому что любовь Божия излилась в сердца наши Духом Святым, данным нам.
5:5  ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν,
5:5. spes autem non confundit quia caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis
And hope confoundeth not: because the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us.
5:5. but hope is not unfounded, because the love of God is poured forth in our hearts through the Holy Spirit, who has been given to us.
5:5. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: And hope maketh not ashamed - A hope that is not rationally founded will have its expectation cut off; and then shame and confusion will be the portion of its possessor. But our hope is of a different kind; it is founded on the goodness and truth of God; and our religious experience shows us that we have not misapplied it; nor exercised it on wrong or improper objects.
Because the love of God is shed abroad in our hearts - We have the most solid and convincing testimony of God's love to us, by that measure of it which he has communicated to our hearts. There, εκκεχυται, it is poured out, and diffused abroad; filling, quickening, and invigorating all our powers and faculties. This love is the spring of all our actions; it is the motive of our obedience; the principle through which we love God, we love him because he first loved us; and we love him with a love worthy of himself, because it springs from him: it is his own; and every flame that rises from this pure and vigorous fire must be pleasing in his sight: it consumes what is unholy; refines every passion and appetite; sublimes the whole, and assimilates all to itself. And we know that this is the love of God; it differs widely from all that is earthly and sensual. The Holy Ghost comes with it; by his energy it is diffused and pervades every part; and by his light we discover what it is, and know the state of grace in which we stand. Thus we are furnished to every good word and work; have produced in us the mind that was in Christ; are enabled to obey the pure law of our God in its spiritual sense, by loving him with all our heart, soul, mind, and strength; and our neighbor, any and every soul of man, as ourselves. This is, or ought to be, the common experience of every genuine believer; but, in addition to this, the primitive Christians had, sometimes, the miraculous gifts of the Holy Spirit. These were then needful; and were they needful now, they would be again communicated.
Albert Barnes: Notes on the Bible - 1834
5:5: And hope maketh not ashamed - That is, this hope will not disappoint, or deceive. When we hope for an object which we do not obtain, we are conscious of disappointment; perhaps sometimes of a feeling of shame. But the apostle says that the Christian hope is such that it will be fulfilled; it will not disappoint; what we hope for we shall certainly obtain; see Phi 1:20. The expression used here is probably taken from Psa 22:4-5;
Our fathers trusted in thee;
They trusted; and thou didst deliver them.
They cried unto thee,
And were delivered;
They trusted in thee,
And were not confounded (ashamed).
Because the love of God - Love toward God. There is produced an abundant, an overflowing love to God.
Is shed abroad - Is diffused; is poured out; is abundantly produced ἐκκέχυται ekkechutai. This word is properly applied to water, or to any other liquid that is poured out, or diffused. It is used also to denote imparting, or communicating freely or abundantly, and is thus expressive of the influence of the Holy Spirit poured down, or abundantly imparted to people; Act 10:45. Here it means that love toward God is copiously or abundantly given to a Christian; his heart is conscious of high and abundant love to God, and by this he is sustained in his afflictions.
By the Holy Ghost - It is produced by the influence of the Holy Spirit. All Christian graces are traced to his influence; Gal 5:22, "But the fruit of the Spirit is love, joy," etc.
Which is given unto us - Which Spirit is given or imparted to us. The Holy Spirit is thus represented as dwelling in the hearts of believers; Co1 6:19; Co1 3:16; Co2 6:16. In all these places it is meant that Christians are under his sanctifying influence; that he produces in their hearts the Christian graces; and fills their minds with peace, and love, and joy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: hope: Job 27:8; Psa 22:4, Psa 22:5; Isa 28:15-18, Isa 45:16, Isa 45:17, Isa 49:23; Jer 17:5-8; Phi 1:20; Th2 2:16; Ti2 1:12; Heb 6:18, Heb 6:19
because: Rom 8:14-17, Rom 8:28; Mat 22:36, Mat 22:37; Co1 8:3; Heb 8:10-12; Jo1 4:19
shed: Isa 44:3-5; Eze 36:25; Co2 1:22, Co2 3:18, Co2 4:6; Gal 4:6, Gal 5:22; Eph 1:13; Eph 3:16-19, Eph 4:30; Tit 3:5
Geneva 1599
5:5 (6) And hope maketh not ashamed; because the (e) love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
(6) The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.
(e) With which he loves us.
John Gill
5:5 And hope maketh not ashamed,.... As a vain hope does, things not answering to expectation, it deceives, and is lost; but the grace of hope is of such a nature, as that it never fails deceives, or disappoints: it neither makes ashamed, nor have persons that have any reason to be ashamed of it; neither of the grace itself, which is a good one; nor of the ground and foundation of it, the person and righteousness of Christ; nor of the object of it, eternal glory:
because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. By "the love of God" is meant, not that love by which we love God, for hope does not depend upon, nor is it supported by our love and obedience to God; but the love of God to us, of which some instances are given in the following verses: us is said "to be shed abroad in our hearts"; which denotes the plenty and abundance of it, and the full and comfortable sensation which believers have of it: "by the Holy Spirit": who leads into, and makes application of it: "and is given to us": for that purpose, as the applier of all grace, the Comforter, and the earnest of heaven. Now the love which the Spirit sheds abroad in the heart, is the source and spring, both of justification itself, which is owing to the free grace of God, and of all the effects of it, as peace with God, access to the throne of grace, rejoicing in hope of the glory of God, the usefulness of afflictions, and the stability of hope, and is here alleged as the reason of all.
John Wesley
5:5 Hope shameth us not - That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts - The divine conviction of God's love to us, and that love to God which is both the earnest and the beginning of heaven. By the Holy Ghost - The efficient cause of all these present blessings, and the earnest of those to come.
Robert Jamieson, A. R. Fausset and David Brown
5:5 And hope maketh not ashamed--putteth not to shame, as empty hopes do.
because the love of God--that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree.
is shed abroad--literally, "poured forth," that is, copiously diffused (compare Jn 7:38; Tit 3:6).
by the Holy Ghost which is--rather, "was."
given unto us--that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.
5:65:6: Զի մինչդեռ տկա՛րքն էաք, Քրիստոս վասն մեր ՚ի ժամանակի ՚ի վերայ ամպարշտա՛ց մեռաւ։
6 արդարեւ, մինչդեռ տկար էինք, Քրիստոս, ճիշտ ժամանակին, մեզ՝ մեղաւորներիս համար մեռաւ.
6 Վասն զի երբ մենք դեռ տկար էինք, յարմար ժամանակին Քրիստոս ամբարիշտներուն համար մեռաւ։
Զի մինչդեռ տկարքն էաք, Քրիստոս [9]վասն մեր`` ի ժամանակի ի վերայ ամպարշտաց մեռաւ:

5:6: Զի մինչդեռ տկա՛րքն էաք, Քրիստոս վասն մեր ՚ի ժամանակի ՚ի վերայ ամպարշտա՛ց մեռաւ։
6 արդարեւ, մինչդեռ տկար էինք, Քրիստոս, ճիշտ ժամանակին, մեզ՝ մեղաւորներիս համար մեռաւ.
6 Վասն զի երբ մենք դեռ տկար էինք, յարմար ժամանակին Քրիստոս ամբարիշտներուն համար մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Ибо Христос, когда еще мы были немощны, в определенное время умер за нечестивых.
5:6  ἔτι γὰρ χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.
5:6. εἴ (if) γε (too) Χριστὸς (Anointed) ὄντων ( of-being ) ἡμῶν (of-us) ἀσθενῶν ( of-un-vigored ) ἔτι (if-to-a-one) κατὰ (down) καιρὸν (to-a-time) ὑπὲρ (over) ἀσεβῶν ( of-un-reverent ) ἀπέθανεν. (it-had-died-off)
5:6. ut quid enim Christus cum adhuc infirmi essemus secundum tempus pro impiis mortuus estFor why did Christ, when as yet we were weak, according to the time, die for the ungodly?
6. For while we were yet weak, in due season Christ died for the ungodly.
5:6. Yet why did Christ, while we were still infirm, at the proper time, suffer death for the impious?
5:6. For when we were yet without strength, in due time Christ died for the ungodly.
For when we were yet without strength, in due time Christ died for the ungodly:

6: Ибо Христос, когда еще мы были немощны, в определенное время умер за нечестивых.
5:6  ἔτι γὰρ χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.
5:6. ut quid enim Christus cum adhuc infirmi essemus secundum tempus pro impiis mortuus est
For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
5:6. Yet why did Christ, while we were still infirm, at the proper time, suffer death for the impious?
5:6. For when we were yet without strength, in due time Christ died for the ungodly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ибо... Апостол здесь продолжает убеждать верующих в том, что их надежда на будущую славу (ст. 2-й) вполне основательна. До конца 11-го стиха Апостол доказывает, что надежда на будущее прославление имеет свою опору в оправдании, которое мы уже получили через жертву Сына Божия, и еще более в том, что Сын Божий теперь ходатайствует об этом нашем прославлении не смертью Своею, а жизнью. Так как жизнь выше смерти, то, значит, и прославление, какого мы ожидаем, еще тверже и вернее, чем уже совершившееся наше оправдание. - Немощны - то же, что дальше обозначено словами: нечестивые, грешные. Это было вовсе не такое состояние, чтобы привлечь к нам любовь Всесвятейшего Существа. - В определенное время - с греч. kata kairon) = сообразно с обстоятельствами времени. Слово это лучше относить, поэтому, к выражению немощны. Оно будет обозначать причину немощности: время было такое, что людей, здоровых духом, праведных, еще не могло быть!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The First and the Second Adam; The Influence of Grace.A. D. 58.
6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 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. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 12 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: 13 (For until the law sin was in the world: but sin is not imputed when there is no law. 14 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. 15 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. 16 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. 17 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.) 18 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. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine:-- 1. The persons he died for, v. 6-8. 2. The precious fruits of his death, v. 9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, v. 12, to the end.

I. The character we were under when Christ died for us.

1. We were without strength (v. 6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition--lost, and no visible way open for our recovery--our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deut. xxxii. 36. It is the manner of God to help at a dead lift,

2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (v. 7, 8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare John xv. 13, 14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsychoi--would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, ch. xvi. 4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (v. 8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into ndyqym--righteous, hsdym--merciful (compare Isa. xvii. 1), and rssym--wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (v. 10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, ch. viii. 7; Col. i. 21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zech. xi. 8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.

II. The precious fruits of his death.

1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (v. 9), reconciled by his death, v. 10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb. ix. 22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev. xvii. 11.

2. Hence results salvation from wrath: Saved from wrath (v. 9), saved by his life, v. 10. When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation.--We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thess. i. 10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace.--Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare ch. xiv. 9. He was dead, and is alive, Rev. i. 18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb. vii. 25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare ch. iv. 25 and viii. 34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.

3. All this produces, as a further privilege, our joy in God, v. 11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer. xvii. 17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes--not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, kauchomenoi--glorying in it. God hath received the atonement (Matt. iii. 17; xvii. 5; xxviii. 2): if we but receive it, the work is done.

III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam ( v. 12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,

1. A general truth laid down as the foundation of his discourse--that Adam was a type of Christ (v. 14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1 Cor. xv. 45. Compare v. 22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative--died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam typos tou mellontos--the figure of him that was to come, to come to repair that breach which Adam had made.

2. A more particular explication of the parallel, in which observe,

(1.) How Adam, as a public person, communicated sin and death to all his posterity (v. 12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen. i. 31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph ho--for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1 Cor. xv. 22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Acts xvii. 26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen. ii. 17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, dielthen--passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, v. 14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Cor. xv. 26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?

Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, v. 14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did--which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.

(2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,

[1.] Wherein the resemblance holds. This is laid down most fully, v. 18, 19.

First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathesan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.

Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,--his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous--many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathesontai--they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.

[2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, v. 15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend:--First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, v. 16, 17, Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col. ii. 13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, v. 17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests--not only pardoned, but preferred. See this observed, Rev. i. 5, 6; v. 9, 10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.

IV. In the last two verses the apostle seems to anticipate an objection which is expressed, Gal. iii. 19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to the cure. The offence, to paraptoma--that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound--that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, v. 21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.
Adam Clarke: Commentary on the Bible - 1831
5:6: For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general.
I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation.
II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts.
III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery.
IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here!
1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created.
2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence.
3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker.
4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same.
That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God.
In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: -
1. Christ was manifested in the flesh when the world needed him most.
2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness.
3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer.
4. When the fullness of the time came, foretold by the prophets.
5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact.
6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others.
Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.
Albert Barnes: Notes on the Bible - 1834
5:6: For when ... - This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the pRev_ious verse, that the Holy Spirit was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends; Rom 5:6-10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun.
We were yet without strength - The word used here ἀσθενῶν asthenō n is usually applied to those who are sick and feeble, deprived of strength by disease; Mat 25:38; Luk 10:9; Act 4:9; Act 5:15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength "in regard to the case which the apostle was considering;" that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of man's being saved by any plan of his own was thus taken away; while he was thus lying exposed to divine justice, and dependent on the mere mercy of God; God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry.
In due time - Margin "According to the time" κατὰ καιρὸν kata kairon. In a timely manner; at the proper time; Gal 4:4, "But when the fulness of time was come," etc. This may mean,
(1) That it was a fit or proper time. All experiments had failed to save people. For four thousand years the trial had been made under the Law among the Jews: and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save people from death. It was then time that a better plan should be presented to people.
(2) it was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets; Gen 49:10; Dan 9:24-27; see Joh 13:1; Joh 17:1.
(3) it was a most favorable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land; see the notes at Mat 2:1-2.
For the ungodly - Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated "without strength;" see the note at Rom 4:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: For: Eze 16:4-8; Eph 2:1-5; Col 2:13; Tit 3:3-5
without: Lam 1:6; Dan 11:15
in due time: or, according to the time, Gal 4:4; Heb 9:26; Pe1 1:20
Christ: Rom 5:8, Rom 4:25; Th1 5:9
ungodly: Rom 4:5, Rom 11:26; Psa 1:1; Ti1 1:9; Tit 2:12; Pe2 2:5, Pe2 2:6, Pe2 3:7; Jde 1:4, Jde 1:15, Jde 1:18
Geneva 1599
5:6 (7) For when we were yet without strength, in due (f) time Christ died for the ungodly.
(7) A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?
(f) At an appropriate and proper time which the Father had appointed.
John Gill
5:6 For when we were yet without strength,.... The apostle having mentioned the love of God proceeds to give an instance, and which is a full proof and demonstration of it, which is, that
in due time Christ died for the ungodly. That Christ died is certain; the death of Christ was foretold in prophecy, typified by the sacrifices of slain beasts, was spoken of by himself, both before and since his death; his enemies have never denied it; and this was the sum of the ministry of the apostles, and is the great article of faith: and that the death of Christ is a singular instance of the love of God, is evident by considering the person that died, the Son of God in human nature, his own, his only begotten Son, his beloved Son; the concern which God had in it, by willing, ordering, and appointing it, awaking the sword of justice against him, not sparing him, but delivering him up for us all; also the nature, kind, and manner of his death, and particularly the persons for whom he died, here described: he "died for the ungodly"; not for himself, he had no sins of his own to die for, nor did he want any happiness to procure; nor for angels, but for men; and these not holy, just, and good men, but ungodly; and not as a mere martyr, or only by way of example to them, and so for their good; but as the Syriac version reads it, , "in the room", or "stead of the ungodly", as their surety to make satisfaction for their sins. The Jews have a notion of the Messiah's being a substitute, and standing in the place and stead of sinners; and they say (x),
"that Aaron filled up the place of the first Adam, and was brought near in the room of him;''
which is true of Christ, the antitype of Aaron. On those words, "I will give a man for thee", Is 43:4; the doctors (y) say,
"do not read Adam, but Edom; for when God removes the decree (or punishment) from a particular man, he provides for the attribute of justice in the room of the man that sinned, , "another man that comes from Edom";''
referring, as I think, to Is 63:1. And this their character of ungodly shows, that not goodness in man, but love in God, was the moving cause of Christ's dying for them; and that the end of his dying was to atone for their ungodliness: and to illustrate the love of God the more towards them in this instance, they are said to be "without strength" at that time; being so enfeebled by sin, that they were not capable of fulfilling the law, of atoning for the transgressions of it, of redeeming themselves from slavery, of beginning and carrying on a work of holiness their hearts, nor indeed of doing one good thing. Add to all this, that Christ died for these persons in due time; in the most fit, proper, and convenient season to illustrate the love and grace of God; when man appeared both weak and wicked; when the weakness of the legal dispensation had been sufficiently evinced, and the wickedness of man, both among Jews and Gentiles, was at a very great height: or rather by "due time" is meant the "fulness of time", Gal 4:4; the time appointed in council by God, agreed to by Christ, and fixed in prophecy; before the departure of the sceptre from Judah, the destruction of the second temple, and at the close of Daniel's weeks.
(x) Tzeror Hammor, fol. 96. 1. & 97. 4. & 98. 3. (y) Tzeror Hammor, fol. 93. 4.
John Wesley
5:6 How can we now doubt of God's love? For when we were without strength - Either to think, will, or do anything good. In due time - Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other. Christ died for the ungodly - Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.
Robert Jamieson, A. R. Fausset and David Brown
5:6 For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish.
in due time--at the appointed season.
Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Gal 4:4), The two former of these properties the apostle now proceeds to illustrate.
5:75:7: Զի վասն արդարոյ հազի՛ւ ոք թէ մեռանիցի, այլ վասն բարւոյ թերեւ՛ս համարձակիցի՛ ոք մեռանել[3370]։ [3370] Բազումք. Հազիւ ոք մեռանիցի։ Ոմանք. Թերեւս համարձակեսցի։
7 որովհետեւ արդար մարդու համար հազիւ թէ մէկը մեռնի, բայց բարի մարդու համար թերեւս մէկը համարձակուի մեռնել:
7 Վասն զի արդարի մը համար հազիւ կրնայ մէկը մեռնիլ. բայց բարի մարդու մը համար՝ կարելի է որ մէկը համարձակի մեռնիլ.
Զի վասն արդարոյ հազիւ ոք թէ մեռանիցի, այլ վասն բարւոյ թերեւս համարձակիցի ոք մեռանել:

5:7: Զի վասն արդարոյ հազի՛ւ ոք թէ մեռանիցի, այլ վասն բարւոյ թերեւ՛ս համարձակիցի՛ ոք մեռանել[3370]։
[3370] Բազումք. Հազիւ ոք մեռանիցի։ Ոմանք. Թերեւս համարձակեսցի։
7 որովհետեւ արդար մարդու համար հազիւ թէ մէկը մեռնի, բայց բարի մարդու համար թերեւս մէկը համարձակուի մեռնել:
7 Վասն զի արդարի մը համար հազիւ կրնայ մէկը մեռնիլ. բայց բարի մարդու մը համար՝ կարելի է որ մէկը համարձակի մեռնիլ.
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Ибо едва ли кто умрет за праведника; разве за благодетеля, может быть, кто и решится умереть.
5:7  μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν·
5:7. μόλις (Arduously) γὰρ (therefore) ὑπὲρ (over) δικαίου (of-course-belonged) τις (a-one) ἀποθανεῖται : ( it-shall-die-off ) ὑπὲρ (over) γὰρ (therefore) τοῦ (of-the-one) ἀγαθοῦ (of-good) τάχα (quickly) τις (a-one) καὶ (and) τολμᾷ (it-ventureth-unto) ἀποθανεῖν: (to-have-had-died-off)
5:7. vix enim pro iusto quis moritur nam pro bono forsitan quis et audeat moriFor scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
7. For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die.
5:7. Now someone might barely be willing to die for the sake of justice, for example, perhaps someone might dare to die for the sake of a good man.
5:7. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die:

7: Ибо едва ли кто умрет за праведника; разве за благодетеля, может быть, кто и решится умереть.
5:7  μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν·
5:7. vix enim pro iusto quis moritur nam pro bono forsitan quis et audeat mori
For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
5:7. Now someone might barely be willing to die for the sake of justice, for example, perhaps someone might dare to die for the sake of a good man.
5:7. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Разъясняя важность смерти Христа за грешных людей, Апостол говорит, что Бог послал Сына Своего на смерть тогда еще, когда люди были грешны. Кто станет умирать для того, чтобы оказать услугу даже человеку праведному, добродетельному? Может быть, кто и вызовется положить жизнь за своего благодетеля (tou agaqou - муж. род, в соответствии выражению dikaioV - праведника, - o agaqoV есть тоже человек праведный, добродетельный, как и dikaioV, но, кроме того, особенно дорог другому человеку по своим личным свойствам ср. 1Цар. 1:8). Любовь же Свою к нам Бог в настоящее время, уже после смерти Христа, особенно выставляет на вид всех, дает, так сказать, возможность оценить (по русск. тексту неточно: доказывает - sinisthsin), посылая нам Св. Духа в наши сердца (Гал 4:6) - ту самую любовь, которая проявилась некогда в смерти Христа. Бог - хочет сказать Апостол в разъяснение слов 5-го ст. об возлиянии в наши сердца любви Божией - Бог не перестает постоянно напоминать самым милостивым образом о Своей любви к нам - говоря нам в нашем сердце (любовь к нам - правильнее: в нас - eiV hmaV).
Adam Clarke: Commentary on the Bible - 1831
5:7: For scarcely for a righteous man will one die - The Jews divide men, as to their moral character, into four classes:
First class, Those who say, "what is mine, is my own; and what is thine, is thy own." These may be considered the just, who render to every man his due; or rather, they who neither give nor take.
The second class is made up of those who say, "what is mine, is thine; and what is thine, is mine." These are they who accommodate each other, who borrow and lend.
The third class is composed of those who say, "What is mine, is thine; and what is thine, let it be thine." These are the pious, or good, who give up all for the benefit of their neighbor.
The fourth class are those who say, "What is mine, is mine; and what is thine, shall be mine." These are the impious, who take all, and give nothing. Now, for one of the first class, who would die? There is nothing amiable in his life or conduct that would so endear him to any man, as to induce him to risk his life to save such a person.
Peradventure for a good man some would even dare to die - This is for one of the third class, who gives all he has for the good of others. This is the truly benevolent man, whose life is devoted to the public good: for such a person, peradventure, some who have had their lives perhaps preserved by his bounty, would even dare to die: but such cases may be considered merely as possible: they exist, it is true, in romance; and we find a few rare instances of friends exposing themselves to death for their friends. See the case of Jonathan and David; Damon and Pythias, Val. Max. lib. iv. c, 7; Nisus and Euryalus, Virgil. And our Lord says, Joh 15:13 : Greater love hath no man than this, that a man lay down his life for his friends. This is the utmost we can expect among men.
Albert Barnes: Notes on the Bible - 1834
5:7: For scarcely ... - The design of this verse and the following is, to illustrate the great love of God by comparing it with what man was willing to do. "It is an unusual occurrence, an event which is all that we can hope for from the highest human benevolence and the purest friendship, that one would be willing to die for a good man. There are none who would be willing to die for a man who was seeking to do us injury, to calumniate our character, to destroy our happiness or our property. But Christ was willing to die for bitter foes."
Scarcely - With difficulty. It is an event which cannot be expected to occur often. There would scarcely be found an instance in which it would happen.
A righteous man - A just man; a man distinguished simply for integrity of conduct; one who has no remarkable claims for amiableness of character, for benevolence, or for personal friendship. Much as we may admire such a man, and applaud him, yet he has not the characteristics which would appeal to our hearts to induce us to lay down our lives for him. Accordingly, it is not known that any instance has occurred where for such a man one would be willing to die.
For a righteous man - That is, in his place, or in his stead. A man would scarcely lay down his own life to save that of a righteous man.
Will one die - Would one be will. ing to die.
Yet peradventure - Perhaps; implying that this was an event which might be expected to occur.
For a good man - That is, not merely a man who is coldly just; but a man whose characteristic is that of kindness, amiableness, tenderness. It is evident that the case of such a man would be much more likely to appeal to our feelings, than that of one who is merely a man of integrity. Such a man is susceptible of tender friendship; and probably the apostle intended to refer to such a case - a case where we would be willing to expose life for a kind, tender, faithful friend.
Some would even dare to die - Some would have courage to give his life. Instances of this kind, though not many, have occurred. The affecting case of Damon and Pythias is one. Damon had been condemned to death by the tyrant Dionysius of Sicily, and obtained leave to go and settle his domestic affairs on promise of returning at a stated hour to the place of execution. Pythias pledged himself to undergo the punishment if Damon should not return in time, and deliver himself into the hands of the tyrant. Damon returned at the appointed moment, just as the sentence was about to be executed on Pythias; and Dionysius was so struck with the fidelity of the two friends, that he remitted their punishment, and entreated them to permit him to share their friendship; (Val. Max. 4. 7.) This case stands almost alone. Our Saviour says that it is the highest expression of love among people. "Greater love hath no man than this, that a man lay down his life for his friends;" Joh 15:13. The friendship of David and Jonathan seems also to have been of this character, that one would have been willing to lay down his life for the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: scarcely: Joh 15:13; Jo1 3:16
a good: Sa2 18:27; Psa 112:5; Act 11:24
some: Rom 16:4; Sa2 18:3, Sa2 23:14-17
Geneva 1599
5:7 (8) For scarcely (g) for a righteous man will one die: yet peradventure for a good man some would even dare to die.
(8) An amplifying of the love of God towards us, so that we cannot doubt it, who delivered Christ to death for the unjust and for them from whom he could receive no useful thing, and, what is more, for his very enemies. How can it be then that Christ, being now alive, should not save them from destruction whom by his death he justifies and reconciles.
(g) In the place of a just man.
John Gill
5:7 For scarcely for a righteous man will one die,.... The design of this, and the following verse, is to show that Christ's dying for ungodly persons is an instance of kindness that is matchless and unparalleled. By "a righteous man", is not meant a truly gracious, holy man; nor one that is made righteous by the obedience of Christ; but one that is so in his own eyes, and in the esteem of others, being outwardly moral and righteous before men; who keeps to the letter of the law, and does, as he imagines, what that externally requires: such were the Pharisees among the Jews, who, though they were had in much outward esteem and veneration among the people, yet were rather feared than loved; and it would have been a difficult thing to have found a person that would cheerfully venture, and lay down his life for any of that complexion and cast:
yet peradventure for a good man some would even dare to die. By "a good man", is not meant a man made so by the grace of God, and who is indeed truly and properly the only good man; but a liberal and beneficent man, who was very bountiful in his charitable distributions to the poor, and very liberal in contributing towards the charge of sacrifices, repairs of the temple, &c. and did more this way than what the law obliged to. Now for such a man perhaps there might be some found so daring and hardy, as to venture and lay down their lives, when there was any danger of his, or any necessity for so doing; so great an interest such men had in the affections of the people. And so the Jews (z) distinguish between "a righteous man", and "a good man". They say (a),
"there is a righteous man that is good, and there is a righteous man that is not good; but he that is good for heaven, and the creatures, i.e. for God and men, this is , "a righteous good man"; but he that is good to God, and evil to men, this is , "a righteous man that is not good".''
The whole body of the people of the Jews were divided into three sorts: take a short sentence out of their Talmud (b), not to support the justness of the characters, but for the sake of this threefold division of the people:
"three things are said concerning the paring of the nails, "a righteous man" buries them, "a good man" burns them, "a wicked man" casts them away.''
Now to this division of the people the apostle alludes; and there is in the words a beautiful gradation, scarcely for one of the "righteous men", who does just what he is obliged to do by the law, and no more, will any die; perhaps it may be, that for one of "the good men", who are very liberal to the poor, and towards defraying all the expenses of the temple service, in which they exceed the strict demands of the law, some may be found willing to die; but who will die for the "the wicked and ungodly", the profligate and abandoned part of the people? not one, but Christ died for the ungodly: wherefore if instances could be produced of men's dying either for righteous men, or good men, these would not come up to the instance of Christ's dying for men, who were neither righteous nor good.
(z) Maimon in Misn Pirke Abot, c. 5. sect. 10, 13. Bartenora in Misn. Bava Metzia, c. 4. sect. 6. Juchasin, fol. 12. 2. Kimchi in Psal. iv. 3. (a) T. Bab. Kiddushin, fol. 40. 1. (b) T. Bab. Moed Katon, fol. 18. 1. & Niddah, fol. 17. 1.
John Wesley
5:7 A just man - One who gives to all what is strictly their due The good man - One who is eminently holy; full of love, of compassion, kindness, mildness, of every heavenly and amiable temper. Perhaps - one - would - even - dare to die - Every word increases the strangeness of the thing, and declares even this to be something great and unusual.
Robert Jamieson, A. R. Fausset and David Brown
5:7 For scarcely for a righteous man--a man of simply unexceptionable character.
will one--"any one"
die: yet peradventure for a good man--a man who, besides being unexceptionable, is distinguished for goodness, a benefactor to society.
some--"some one."
would--rather, "doth."
even dare to die--"Scarce an instance occurs of self-sacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life" (So BENGEL, OLSHAUSEN, THOLUCK, ALFORD, PHILIPPI). (To make the "righteous" and the "good" man here to mean the same person, and the whole sense to be that "though rare, the case may occur, of one making a sacrifice of life for a worthy character" [as CALVIN, BEZA, FRITZSCHE, JOWETT], is extremely flat.)
5:85:8: Յայտնեա՛ց Աստուած զսէ՛րն իւր ՚ի մեզ. զի մինչդեռ մեղաւո՛րքն էաք[3371], [3371] Ոմանք. Զի մինչ մեղաւորքն էաք։ Ուր Ոսկան. Տկարքն էաք։
8 Աստուած իր սէրը մեր հանդէպ յայտնեց նրանով, որ, մինչդեռ մեղաւոր էինք, Քրիստոս մեզ համար մեռաւ:
8 Սակայն Աստուած իր սէրը որ մեր վրայ ունէր՝ յայտնեց, երբ դեռ մեղաւոր էինք։
[10]Յայտնեաց Աստուած զսէրն իւր ի մեզ, զի մինչդեռ մեղաւորքն էաք:

5:8: Յայտնեա՛ց Աստուած զսէ՛րն իւր ՚ի մեզ. զի մինչդեռ մեղաւո՛րքն էաք[3371],
[3371] Ոմանք. Զի մինչ մեղաւորքն էաք։ Ուր Ոսկան. Տկարքն էաք։
8 Աստուած իր սէրը մեր հանդէպ յայտնեց նրանով, որ, մինչդեռ մեղաւոր էինք, Քրիստոս մեզ համար մեռաւ:
8 Սակայն Աստուած իր սէրը որ մեր վրայ ունէր՝ յայտնեց, երբ դեռ մեղաւոր էինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Но Бог Свою любовь к нам доказывает тем, что Христос умер за нас, когда мы были еще грешниками.
5:8  συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
5:8. συνίστησιν (it-standeth-together) δὲ (moreover) τὴν (to-the-one) ἑαυτοῦ (of-self) ἀγάπην (to-an-excessing-off) εἰς (into) ἡμᾶς (to-us,"ὁ (the-one) θεὸς (a-Deity,"ὅτι (to-which-a-one) ἔτι (if-to-a-one) ἁμαρτωλῶν ( of-un-adjusted-along ) ὄντων ( of-being ) ἡμῶν (of-us) Χριστὸς (Anointed) ὑπὲρ (over) ἡμῶν (of-us) ἀπέθανεν. (it-had-died-off)
5:8. commendat autem suam caritatem Deus in nos quoniam cum adhuc peccatores essemusBut God commendeth his charity towards us: because when as yet we were sinners according to the time.
8. But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us.
5:8. But God demonstrates his love for us in that, while we were yet sinners, at the proper time,
5:8. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us:

8: Но Бог Свою любовь к нам доказывает тем, что Христос умер за нас, когда мы были еще грешниками.
5:8  συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.
5:8. commendat autem suam caritatem Deus in nos quoniam cum adhuc peccatores essemus
But God commendeth his charity towards us: because when as yet we were sinners according to the time.
5:8. But God demonstrates his love for us in that, while we were yet sinners, at the proper time,
5:8. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: But God commendeth his love, etc. - συνιστησι· God hath set this act of infinite mercy in the most conspicuous light, so as to recommend it to the notice and admiration of all.
While we were yet sinners - We were neither righteous nor good; but impious and wicked. See the preceding verse, and see the note on Rom 5:6.
Albert Barnes: Notes on the Bible - 1834
5:8: But God commendeth ... - God has exhibited or showed his love in this unusual and remarkable manner.
His love - His kind feeling; his beneficence; his willingness to submit to sacrifice to do good to others.
While we were yet sinners - And of course his enemies. In this, his love surpasses all that has ever been manifested among people.
Christ died for us - In our stead; to save us from death. He took our place; and by dying himself on the cross, saved us from dying eternally in hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: commendeth: Rom 5:20, Rom 3:5; Joh 15:13; Eph 1:6-8, Eph 2:7; Ti1 1:16
in that: Isa 53:6; Pe1 3:18; Jo1 3:16, Jo1 4:9, Jo1 4:10
Geneva 1599
5:8 But God (h) commendeth his love toward us, in that, while we were yet (i) sinners, Christ died for us.
(h) He commends his love toward us, so that in the midst of our afflictions we may know assuredly that he will be present with us.
(i) While sin reigned in us.
John Gill
5:8 But God commendeth his love towards us,.... That is, he hath manifested it, which was before hid in his heart; he has given clear evidence of it, a full proof and demonstration of it; he has so confirmed it by this instance, that there is no room nor reason to doubt of it; he has illustrated and set it off with the greater lustre by this circumstance of it,
in that while we were yet sinners Christ died for us. God's elect were sinners in Adam, in whom they were naturally and federally, as all mankind were; hence polluted and guilty; and so they are in their own persons whilst unregenerate: they are dead in sin, and live in it, commit it, are slaves unto it, and are under the power and dominion of it; and many of them are the chief and vilest of sinners; and such they were considered when Christ died for them: but are not God's people sinners after conversion? yes; but sin has not the dominion over them; their life is not a course of sinning, as before; and besides, they are openly justified and pardoned, as well as renewed, and sanctified, and live in newness of life; so that their characters now are taken, not from their worse, but better part. And that before conversion is particularly mentioned here, to illustrate the love of God to them, notwithstanding this their character and condition; and to show that the love of God to them was very early; it anteceded their conversion; it was before the death of Christ for them; yea, it was from everlasting: and also to express the freeness of it, and to make it appear, that it did not arise from any loveliness in them; or from any love in them to him; nor from any works of righteousness done by them, but from his own sovereign will and pleasure.
John Wesley
5:8 But God recommendeth - A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from, us. While we were sinners - So far from being good, that we were not even just.
Robert Jamieson, A. R. Fausset and David Brown
5:8 But God commendeth--"setteth off," "displayeth"--in glorious contrast with all that men will do for each other.
his love toward us, in that, while we were yet sinners--that is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state which His soul hateth.
Christ died for us--Now comes the overpowering inference, emphatically redoubled.
5:95:9: Քրիստոս վասն մե՛ր մեռաւ. որչափ եւ՛ս առաւել յարդարանա՛լս մերում ա՛յժմիկ արեա՛մբն նորա, ապրեսցո՛ւք նովաւ ՚ի բարկութենէ՛ անտի[3372]։ [3372] Օրինակ մի. Այժմիկ ապրեսցուք արեամբն նորա. եւ նովաւ ՚ի բար՛՛։
9 Այժմ, որ մենք արդարացուած ենք նրա արեամբ, որչա՜փ եւս առաւել նրանով փրկուած պիտի լինենք այդ բարկութիւնից.
9 Քրիստոս մեզի համար մեռաւ. ուրեմն հիմա որ իր արիւնով արդարացանք, ո՜րչափ աւելի իրմով պիտի ազատինք բարկութենէն։
Քրիստոս վասն մեր մեռաւ. ո՛րչափ եւս առաւել յարդարանալս մերում այժմիկ արեամբն նորա` ապրեսցուք նովաւ ի բարկութենէ անտի:

5:9: Քրիստոս վասն մե՛ր մեռաւ. որչափ եւ՛ս առաւել յարդարանա՛լս մերում ա՛յժմիկ արեա՛մբն նորա, ապրեսցո՛ւք նովաւ ՚ի բարկութենէ՛ անտի[3372]։
[3372] Օրինակ մի. Այժմիկ ապրեսցուք արեամբն նորա. եւ նովաւ ՚ի բար՛՛։
9 Այժմ, որ մենք արդարացուած ենք նրա արեամբ, որչա՜փ եւս առաւել նրանով փրկուած պիտի լինենք այդ բարկութիւնից.
9 Քրիստոս մեզի համար մեռաւ. ուրեմն հիմա որ իր արիւնով արդարացանք, ո՜րչափ աւելի իրմով պիտի ազատինք բարկութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Посему тем более ныне, будучи оправданы Кровию Его, спасемся Им от гнева.
5:9  πολλῶ οὗν μᾶλλον δικαιωθέντες νῦν ἐν τῶ αἵματι αὐτοῦ σωθησόμεθα δι᾽ αὐτοῦ ἀπὸ τῆς ὀργῆς.
5:9. πολλῷ (Unto-much) οὖν (accordingly) μᾶλλον (more-such) δικαιωθέντες ( having-been-en-course-belonged ) νῦν (now) ἐν (in) τῷ (unto-the-one) αἵματι (unto-a-blood) αὐτοῦ (of-it) σωθησόμεθα (we-shall-be-saved) δι' (through) αὐτοῦ (of-it) ἀπὸ (off) τῆς (of-the-one) ὀργῆς. (of-a-stressing)
5:9. Christus pro nobis mortuus est multo igitur magis iustificati nunc in sanguine ipsius salvi erimus ab ira per ipsumChrist died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
9. Much more then, being now justified by his blood, shall we be saved from the wrath through him.
5:9. Christ died for us. Therefore, having been justified now by his blood, all the more so shall we be saved from wrath through him.
5:9. Much more then, being now justified by his blood, we shall be saved from wrath through him.
Much more then, being now justified by his blood, we shall be saved from wrath through him:

9: Посему тем более ныне, будучи оправданы Кровию Его, спасемся Им от гнева.
5:9  πολλῶ οὗν μᾶλλον δικαιωθέντες νῦν ἐν τῶ αἵματι αὐτοῦ σωθησόμεθα δι᾽ αὐτοῦ ἀπὸ τῆς ὀργῆς.
5:9. Christus pro nobis mortuus est multo igitur magis iustificati nunc in sanguine ipsius salvi erimus ab ira per ipsum
Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
5:9. Christ died for us. Therefore, having been justified now by his blood, all the more so shall we be saved from wrath through him.
5:9. Much more then, being now justified by his blood, we shall be saved from wrath through him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Мысль в этих обоих стихах одна и та же. Мы, будучи оправданы или примирены с Богом смертью Сына Его, можем быть уверенными в будущем спасении. Только в 10-м ст. прибавляется, что ручательство в этом спасении дает нам то обстоятельство, что теперь уже Христос ходатайствует за нас не смертью, а жизнью. Раз жизнь выше смерти, то, значит, и жизнь или прославление Христа - большее ручательство, чем Его уничижение или смерть. - Будучи врагами. Апостол, несомненно, вражду приписывает не Богу, а людям. Не Бог враг человеку, а человек - по своим делам - враг Богу, ниспровергающий Его законы (ср. Рим 8:7; Кол 1:21).
Adam Clarke: Commentary on the Bible - 1831
5:9: Much more then, being now justified - If Jesus Christ, in his endless comparison towards us gave his life for ours, while we were yet enemies; being now justified by his blood - by his death on the cross, and thus reconciled to God, we shall be saved from wrath - from punishment for past transgression, through him - by what he has thus suffered for us.
Albert Barnes: Notes on the Bible - 1834
5:9: Much more, then - It is much more reasonable to expect it. There are fewer obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salvation; much more have we reason to expect that he will afford us protection now that we are his friends. This is one ground of the hope expressed in Rom 5:5.
Being now justified - Pardoned; accepted as his friends.
By his blood - By his death; Note, Rom 3:25. The fact that we are purchased by his blood, and sanctified by it, renders us sacred in the eye of God; bestows a value on us proportionate to the worth of the price of our redemption; and is a pledge that he will keep what has been so dearly bought.
Saved from wrath - From hell; from the punishment due to sin; Note, Rom 2:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: being: Rom 5:1, Rom 3:24-26; Eph 2:13; Heb 9:14, Heb 9:22; Jo1 1:7
we shall: Rom 5:10, Rom 1:18, Rom 8:1, Rom 8:30; Joh 5:24; Th1 1:10
Geneva 1599
5:9 Much more then, being now justified by his blood, we shall be saved from (k) wrath through him.
(k) From affliction and destruction.
John Gill
5:9 Much more then being now justified by his blood,.... The apostle here argues from justification by Christ to salvation by him, there being a certain and inseparable connection between these two; whoever is justified shall be saved; and speaks of justification "as being now by his blood". Justification in God's mind from eternity proceeded upon the suretyship engagements of Christ to be performed in time; the Old Testament saints were justified of God with a view to the blood of the Lamb which was to be shed; this blood was "now" shed, and an application of justification by it was "now" made to the persons spoken of; which is the reason of this way of speaking. The blood of Christ intends his death, as appears from the context, and shows it to be a violent death; death by the effusion of blood. There is an emphasis upon it, "his blood"; not the blood of bulls and goats, nor of a mere innocent creature, but of Christ the Son of God; which is therefore efficacious to all the purposes for which it was shed, and particularly justification. This being ascribed to it, shows the concern Christ had in it, his blood is here put for the whole matter of justification; the shedding of that being the finishing part of it; and that our justification before God proceeds upon the foot of a satisfaction made to the law and justice of God: hence such as are interested in it,
shall be saved from wrath through him: not from wrath, as a corruption in their own hearts, which oftentimes breaks forth; nor as appearing among the people of God one towards another, which is sometimes very bitter; or as in their avowed enemies, the effects of which they often feel; nor from the wrath of devils, which is as the roaring of a lion; but from the wrath of God, from a sense and apprehension of it in their own consciences, which the law works; from which justification by the blood of Christ frees them; though under first awakenings they feel it, and sometimes, under afflictive dispensations of Providence, are ready to fear it: and also from the infliction of vindictive wrath or punishment for sin; for though they are as deserving of it as others, yet as they are not appointed to it, so they are entirely delivered from it, through Christ's sustaining it in their room and stead: wherefore they are secure from it both in this life, and in the world to come.
John Wesley
5:9 By his blood - By his bloodshedding. We shall be saved from wrath through him - That is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath a human passion? And how can this human passion be in God? We may answer this by another question: Is not love a human passion? And how can this human passion be in God? But to answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God only in an analogical sense.
Robert Jamieson, A. R. Fausset and David Brown
5:9 Much more then, being--"having been"
now justified by his blood, we shall be saved from wrath through him.
5:105:10: Զի եթէ մինչ թշնամի՛քն էաք, հաշտեցա՛ք ընդ Աստուծոյ մահուամբ Որդւո՛յ նորա. որչափ եւ՛ս առաւել ՚ի հաշտե՛լս մերում ապրեսցուք կենօքն նորա[3373]։ [3373] Ոմանք. Զի թէ մինչ թշնա՛՛։
10 որովհետեւ, եթէ, մինչ թշնամի էինք, հաշտուեցինք Աստծու հետ նրա Որդու մահուամբ, որչա՜փ եւս առաւել, երբ արդէն հաշտուած ենք, փրկուած պիտի լինենք նրա կեանքով:
10 Վասն զի եթէ մեր թշնամի եղած ատենը Աստուծոյ հետ հաշտուեցանք իր Որդիին մահովը, ո՜րչափ աւելի մեր հաշտուած ատենը պիտի ապրինք անոր կեանքովը։
Զի եթէ մինչ թշնամիքն էաք, հաշտեցաք ընդ Աստուծոյ մահուամբ Որդւոյ նորա, ո՛րչափ եւս առաւել ի հաշտելս մերում ապրեսցուք կենօքն նորա:

5:10: Զի եթէ մինչ թշնամի՛քն էաք, հաշտեցա՛ք ընդ Աստուծոյ մահուամբ Որդւո՛յ նորա. որչափ եւ՛ս առաւել ՚ի հաշտե՛լս մերում ապրեսցուք կենօքն նորա[3373]։
[3373] Ոմանք. Զի թէ մինչ թշնա՛՛։
10 որովհետեւ, եթէ, մինչ թշնամի էինք, հաշտուեցինք Աստծու հետ նրա Որդու մահուամբ, որչա՜փ եւս առաւել, երբ արդէն հաշտուած ենք, փրկուած պիտի լինենք նրա կեանքով:
10 Վասն զի եթէ մեր թշնամի եղած ատենը Աստուծոյ հետ հաշտուեցանք իր Որդիին մահովը, ո՜րչափ աւելի մեր հաշտուած ատենը պիտի ապրինք անոր կեանքովը։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: Ибо если, будучи врагами, мы примирились с Богом смертью Сына Его, то тем более, примирившись, спасемся жизнью Его.
5:10  εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῶ θεῶ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῶ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·
5:10. εἰ (If) γὰρ (therefore) ἐχθροὶ ( en-emnitied ) ὄντες ( being ) κατηλλάγημεν (we-had-been-othered-down) τῷ (unto-the-one) θεῷ (unto-a-Deity) διὰ (through) τοῦ (of-the-one) θανάτου (of-a-death) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ, (of-it,"πολλῷ (unto-much) μᾶλλον (more-such) καταλλαγέντες (having-had-been-othered-down) σωθησόμεθα (we-shall-be-saved) ἐν (in) τῇ (unto-the-one) ζωῇ (unto-a-lifing) αὐτοῦ: (of-it)
5:10. si enim cum inimici essemus reconciliati sumus Deo per mortem Filii eius multo magis reconciliati salvi erimus in vita ipsiusFor if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life;
5:10. For if we were reconciled to God through the death of his Son, while we were still enemies, all the more so, having been reconciled, shall we be saved by his life.
5:10. 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.
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:

10: Ибо если, будучи врагами, мы примирились с Богом смертью Сына Его, то тем более, примирившись, спасемся жизнью Его.
5:10  εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῶ θεῶ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολλῶ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ·
5:10. si enim cum inimici essemus reconciliati sumus Deo per mortem Filii eius multo magis reconciliati salvi erimus in vita ipsius
For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
5:10. For if we were reconciled to God through the death of his Son, while we were still enemies, all the more so, having been reconciled, shall we be saved by his life.
5:10. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: For if, when we were enemies - See under Rom 5:6 (note).
We were reconciled - The enmity existing before rendered the reconciliation necessary. In every human heart there is a measure of enmity to holiness, and, consequently to the author of it. Men seldom suspect this; for one property of sin is to blind the understanding, so that men do not know their own state.
We shall be saved by his life -
1. For, as he died for our sins, so he rose again for our justification; and his resurrection to life, is the grand proof that he has accomplished whatever he had purposed in reference to the salvation of man.
2. This may be also understood of his life of intercession: for it is written. He ever Liveth to make Intercession for us, Heb 7:25. Through this life of intercession at the right hand of God we are spared and blessed.
3. And it will not be amiss to consider that, as our salvation implies the renovation of our nature, and our being restored to the image of God, so, σωθησομεθα εν τη ζωνυτου, may be rendered: we shall be saved In his life; for, I suppose, it is pretty generally agreed, that the life of God in the soul of man is essential to its salvation.
4. The example also of the life of Christ is a means of salvation. He hath left us an example that we should follow his steps: and he that followeth him, shall not walk in darkness, but shall have the light of Life, Joh 8:12.
Albert Barnes: Notes on the Bible - 1834
5:10: For if - The idea in this verse is simply a repetition and enlargement of that in Rom 5:9. The apostle dwells on the thought, and places it in a new light, furnishing thus a strong confirmation of his position.
When we were enemies - The work was undertaken while we were enemies. From being enemies we were changed to friends by that work. Thus, it was commenced by God; its foundation was laid while we were still hostile to it; it evinced, therefore, a determined purpose on the part of God to perform it; and he has thus given a pledge that it shall be perfected.
We were reconciled - Note, Mat 5:24. We are brought to an agreement; to a state of friendship and union. We became his friends, laid aside our opposition, and embraced him as our friend and portion. To effect this is the great design of the plan of salvation; 2Co. 5:1-20; Col 1:21; Eph 2:16. It means that there were obstacles existing on both sides to a reconciliation; and that these have been removed by the death of Christ; and that a union has thus been effected. This has been done in removing the obstacles on the part of God - by maintaining the honor of his Law; showing his hatred of sin; upholding his justice, and maintaining his truth, at the same time that he pardons; Note, Rom 3:26. And on the part of man, by removing his unwillingness to be reconciled; by subduing, changing, and sanctifying his heart; by overcoming his hatred of God, and of his Law; and bringing him into submission to the government of God. So that the Christian is in fact reconciled to God; he is his friend; he is pleased with his Law, his character, and his plan of salvation. And all this has been accomplished by the sacrifice of the Lord Jesus as an offering in our place.
Much more - It is much more to be expected; there are still stronger and more striking considerations to show it.
By his life - We were reconciled by his death. Death may include possibly his low, humble, and suffering condition. Death has the appearance of great feebleness; the death of Christ had the appearance of the defeat of his plans. His enemies triumphed and rejoiced over him on the cross, and in the tomb. Yet the effect of this feeble, low, and humiliating state was to reconcile us to God. If in this state, when humble, despised, dying, dead, he had power to accomplish so great a work as to reconcile us to God, how much more may we expect that he will be able to keep us now that he is a living, exalted, and triumphant Redeemer. If his fainting powers in dying were such as to reconcile us, how much more shall his full, vigorous powers as an exalted Redeemer, be sufficient to keep and save us. This argument is but an expansion of what the Saviour himself said; Joh 14:19, "Because I live, ye shall live also."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: when: Rom 8:7; Co2 5:18, Co2 5:19, Co2 5:21; Col 1:20, Col 1:21
reconciled: Rom 5:11 *marg. Rom 8:32; Lev 6:30; Ch2 29:24; Eze 45:20; Dan 9:24; Eph 2:16; Heb 2:17
we shall: Joh 5:26, Joh 6:40, Joh 6:57, Joh 10:28, Joh 10:29, Joh 11:25, Joh 11:26, Joh 14:19; Co2 4:10, Co2 4:11; Col 3:3, Col 3:4; Heb 7:25; Rev 1:18
John Gill
5:10 For if when we were enemies,.... For the further illustration of the love of God expressed to sinners, by the death of his Son, the state and condition God's elect were in when Christ died for them is taken notice of; they "were enemies"; to God, to his being, perfections, purposes, and providences; to Christ, to his person, offices, grace, and righteousness; to the Spirit, the things of the Spirit, and his divine operations and influences; to the people of God, and to the Gospel and ordinances of Christ; which enmity is deeply rooted in their minds, is causeless, and undeserved, and is implacable, and irreconcileable without the power and grace of God; which grace of God is wonderfully displayed in the reconciliation of such persons,
by the death of his Son. Reconciliation implies a former state of friendship, a breach of that friendship, and a making of it up again; which no ways contradicts the everlasting and unchangeable love of God to his people; for this is not a reconciliation of God to them, but of them to God:
we were reconciled to God; not God to us; and this reconciliation is for their sins, an atonement for them, rather than of their persons; which being done, their persons are reconciled, not to the love, grace, and mercy of God, or to his affections, in which they always had a share, but to the justice of God injured and offended by their sins; and so both justice and holiness on one side, and love, grace, and mercy on the other, are reconciled together, in the business of their salvation; which is brought about by the sufferings and death of Christ: this expresses the wonderful love of God, since this reconciliation arises purely from himself; the scheme of it is of his own contriving; he, whose justice was affronted, and whose law was broken, took the first step towards it, and conducted the whole affair; and which was effected at the expense of the blood and life of his own Son, and that for persons who were enemies to them both. In consequence of this, another reconciliation of them is made by the Spirit of God in regenerations, of which notice is taken in this passage:
much more being reconciled: to God, as a sovereign God, in his decrees, in his providences, and in the method of salvation by his Son; to Christ, to the way of salvation by him, so as to submit both to his righteousness for justification, and to the sceptre of his kingdom, to be ruled and governed by it; to the Spirit, so as to be led by him, to walk after him, and to depend upon him for the carrying on, and finishing the good work of grace begun in them; to the people of God, so as to love them, and delight in their company; and to the Gospel and ordinances, so as highly to value them, long after them, and take pleasure in them. Now from both these reconciliations is inferred the sure and certain salvation of persons so reconciled:
we shall be saved by his life; by the life of Christ, and which designs not so much his life as God; or his living in the hearts of his people by faith; though neither of them are to be excluded; but his life, as man, and that not either his private or public life, as man here on earth, though this has an influence upon, and a concern in the business of salvation; but more especially here is meant the interceding life of Christ in heaven, where he lives, and ever lives to make intercession for his people, and to see the salvation he has obtained by his death applied unto them, and they put into the possession of it.
John Wesley
5:10 If - As sure as; so the word frequently signifies; particularly in this and the eighth chapter. We shalt be saved - Sanctified and glorified. Through his life - Who "ever liveth to make intercession for us."
Robert Jamieson, A. R. Fausset and David Brown
5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being now--"having now been"
reconciled, we shall be saved by his life--that is "If that part of the Saviour's work which cost Him His blood, and which had to be wrought for persons incapable of the least sympathy either with His love or His labors in their behalf--even our 'justification,' our 'reconciliation'--is already completed; how much more will He do all that remains to be done, since He has it to do, not by death agonies any more, but in untroubled 'life,' and no longer for enemies, but for friends--from whom, at every stage of it, He receives the grateful response of redeemed and adoring souls?" To be "saved from wrath through Him," denotes here the whole work of Christ towards believers, from the moment of justification, when the wrath of God is turned away from them, till the Judge on the great white throne shall discharge that wrath upon them that "obey not the Gospel of our Lord Jesus Christ"; and that work may all be summed up in "keeping them from falling, and presenting them faultless before the presence of His glory with exceeding joy" (Jude 1:24): thus are they "saved from wrath through Him."
5:115:11: Եւ ո՛չ այսչափ միայն, այլ եւ պարծի՛մք եւս յԱստուած ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի. որով եւ զհաշտութիւնն իսկ ընկալաք[3374]։[3374] Ոմանք. Եւ զհաշտութիւն իսկ ըն՛՛։
11 Եւ ոչ միայն այսքանը. այլ նաեւ պարծենում էլ ենք Աստուծով մեր Տէր Յիսուս Քրիստոսի միջոցով, որով եւ հաշտութիւնն իսկ ընդունեցինք:
11 Եւ ոչ միայն այս, հապա Աստուծմով կը պարծենանք ալ մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով որով հիմա հաշտութիւն ընդունեցինք։
Եւ ոչ այսչափ միայն, այլ եւ պարծիմք եւս յԱստուած ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի, որով եւ զհաշտութիւնն իսկ ընկալաք:

5:11: Եւ ո՛չ այսչափ միայն, այլ եւ պարծի՛մք եւս յԱստուած ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի. որով եւ զհաշտութիւնն իսկ ընկալաք[3374]։
[3374] Ոմանք. Եւ զհաշտութիւն իսկ ըն՛՛։
11 Եւ ոչ միայն այսքանը. այլ նաեւ պարծենում էլ ենք Աստուծով մեր Տէր Յիսուս Քրիստոսի միջոցով, որով եւ հաշտութիւնն իսկ ընդունեցինք:
11 Եւ ոչ միայն այս, հապա Աստուծմով կը պարծենանք ալ մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով որով հիմա հաշտութիւն ընդունեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: И не довольно сего, но и хвалимся Богом чрез Господа нашего Иисуса Христа, посредством Которого мы получили ныне примирение.
5:11  οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῶ θεῶ διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, δι᾽ οὖ νῦν τὴν καταλλαγὴν ἐλάβομεν.
5:11. οὐ (not) μόνον (to-alone) δέ, (moreover,"ἀλλὰ (other) καὶ (and) καυχώμενοι ( boasting-unto ) ἐν (in) τῷ (unto-the-one) θεῷ (unto-a-Deity) διὰ (through) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) [Χριστοῦ], "[of-Anointed],"δι' (through) οὗ (of-which) νῦν (now) τὴν (to-the-one) καταλλαγὴν (to-an-othering-down) ἐλάβομεν. (we-had-taken)
5:11. non solum autem sed et gloriamur in Deo per Dominum nostrum Iesum Christum per quem nunc reconciliationem accepimusAnd not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
11. and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
5:11. And not only that, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.
5:11. And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement:

11: И не довольно сего, но и хвалимся Богом чрез Господа нашего Иисуса Христа, посредством Которого мы получили ныне примирение.
5:11  οὐ μόνον δέ, ἀλλὰ καὶ καυχώμενοι ἐν τῶ θεῶ διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, δι᾽ οὖ νῦν τὴν καταλλαγὴν ἐλάβομεν.
5:11. non solum autem sed et gloriamur in Deo per Dominum nostrum Iesum Christum per quem nunc reconciliationem accepimus
And not only so: but also we glory in God, through our Lord Jesus Christ, by whom we have now received reconciliation.
5:11. And not only that, but we also glory in God through our Lord Jesus Christ, through whom we have now received reconciliation.
5:11. And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: И не довольно сего..., т. е. мало того, что мы примирились с Богом и можем не трепетать в ожидании наказания от Него, - мы даже Бога теперь считаем своим Богом. Может ли быть в нашем сердце какое-либо опасение при мысли о Его великом суде над миром? Нет, скорее мы должны радоваться наступлению времени этого суда - такова мысль Апостола. И всеми этими благами - оправданием, примирением, полным душевным спокойствием - мы, - прибавляет Апостол, - обязаны Господу нашему Иисусу Христу. Этим упоминанием Апостол хочет научить христиан смирению.
Adam Clarke: Commentary on the Bible - 1831
5:11: We also joy (καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ's sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory.
It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.
Albert Barnes: Notes on the Bible - 1834
5:11: And not only so - The apostle states another effect of justification.
We also joy in God - In Rom 5:2, he had said that we rejoice in tribulations, and in hope of the glory of God. But he here adds that we rejoice in God himself; in his existence; his attributes; his justice, holiness, mercy, truth, love. The Christian rejoices that God is such a being as he is; and glories that the universe is under his administration. The sinner is opposed to him; he finds no pleasure in him; he fears or hates him; and deems him unqualified for universal empire. But it is one characteristic of true piety, one evidence that we are truly reconciled to God, that we rejoice in him as he is; and find pleasure in the contemplation of his perfections as they are Rev_ealed in the Scriptures.
Through our Lord ... - By the mediation of our Lord Jesus, who has Rev_ealed the true character of God, and by whom we have been reconciled to him.
The atonement - Margin, or reconciliation. This is the only instance in which our translators have used the word "atonement" in the New Testament. The word frequently occurs in the Old, Exo 29:33, Exo 29:36-37; Exo 30:10, Exo 30:15-16, etc. As it is now used by us, it commonly means the ransom, or the sacrifice by means of which reconciliation is effected between God and man. But in this place it has a different sense. It means the reconciliation itself between God and man; not the means by which reconciliation is effected. It denotes not that. we have received a ransom, or an offering by which reconciliation might be effected; but that in fact we have become reconciled through him. This was the ancient meaning of the English word atonement - at one ment - being at one, or reconciled.
- He seeks to make atonement.
Between the duke of Glo'ster and your brothers.
- Shakespeare.
The Greek word which denotes the expiatory offering by which a reconciliation is effected, is different from the one here; see the note at Rom 3:25. The word used here καταλλαγὴ katallagē is never used to denote such an offering, but denotes the reconciliation itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: but we: Rom 2:17, Rom 3:29, Rom 3:30; Sa1 2:1; Psa 32:11, Psa 33:1, Psa 43:4, Psa 104:34, Psa 149:2; Isa 61:10; Hab 3:17, Hab 3:18; Luk 1:46; Gal 4:9, Gal 5:22; Phi 3:1, Phi 3:3, Phi 4:4; Pe1 1:8
by whom: Joh 1:12, Joh 6:50-58; Co1 10:16; Col 2:6
atonement: or, reconciliation, Rom 5:10; Co2 5:18, Co2 5:19
Geneva 1599
5:11 (9) And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
(9) He now passes over to the other part of justification, which consists in the free imputation of the obedience of Christ: so that to the remission of sins, there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swallows up that unrighteousness which flowed from Adam into us, and all the fruits of it: so that in Christ we do not only cease to be unjust, but we begin also to be just.
John Gill
5:11 And not only so, but we also joy in God,.... Something seems here to be understood, and which is to be supplied thus; not only we are saved by his life, and from wrath through him; not only are we reconciled to God by his Son, and Spirit; not only Christ has died for us while sinners and ungodly; not only do we glory in tribulations, and rejoice in hope of the glory of God: "but we also joy in God"; himself, as our covenant God and Father in Christ, as the God of all grace, peace, and salvation; in his perfections, as engaged on our side, and as glorified in our salvation; in the purposes of God, and his covenant transactions with his Son, as they are made known in the everlasting Gospel; in all his providential dispensations, which are mercy and truth; and in our being of him in Christ, and Christ's being made unto us wisdom, righteousness, sanctification, and redemption; in all the blessings of grace we receive from him, the glory of which is his due; and in his sight and presence, and in the enjoyment of him. The means by which saints come at this joying and glorying in God, is
through our Lord Jesus Christ; not the light of nature, nor the law of Moses, nor any works of righteousness done by men, nor through angels or saints, but Christ, and him only; for it is only in and through him that God is their covenant God and Father; by him only have they the agreeable view of his glorious perfections; in him only all his purposes and promises have their fulfilment; it is by his hands, and through his blood, that all the blessings of grace are conveyed to them; their access to God is only by him; and by him they give the praise and glory of every mercy to him. And the ground of this joy is the expiation of sin by Christ,
by whom we have now received the atonement; atonement is not made, but received by us; which denotes the application of the atoning blood and sacrifice of Christ to the conscience, the Spirit's witness of interest in it, and the office of faith, as a recipient of it: it is not faith, nor anything else of the creature's, that makes the atonement, only Christ; but faith receives it from him, and by him; which, as it is the ground of present joying in God, so it is the foundation of hope of future glory: the word "now" refers to the Gospel dispensation. The poor Jews are at the utmost loss about atonement: sometimes they tell (c) us it is by confession, repentance, and good works; sometimes by beneficence and hospitality (d); sometimes they say their captivity is their atonement (e); and, at other times, that death expiates all their sins (f). Blessed be God for the atoning sacrifice of Christ!
(c) T. Bab. Yoma, fol. 85. 2. & 86. 1. Misn. Sanhedrin, c. 6. sect. 2. Zohar in Gen. fol. 107. 1. (d) T. Bab. Chagiga, fol. 27. 1. & Roshhashana, fol. 18. 1, & Yebamot, fol. 105. 1. (e) T. Bab. Taanith, fol. 16. 1. & Sanhedrin, fol. 37. 2. Maimon. Hilch. Teshuba, c. 2. sect. 4. (f) T. Bab. Beracot, fol. 60. 1. Hieros. Yoma, fol. 38. 2. T. Bab. Moed Katon, fol. 28. 1. & Yoma, fol. 42. 1. Gloss in ib.
John Wesley
5:11 And not only so, but we also glory - The whole sentence, Rom 5:3-11, may be taken together thus: We not only "rejoice in hope of the glory of God," but also in the midst of tribulations we glory in God himself through our Lord Jesus Christ, by whom we have now received the reconciliation.
Robert Jamieson, A. R. Fausset and David Brown
5:11 And not only so, but we also joy--rather, "glory."
in God through our Lord Jesus Christ, by--"through"
whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Rom 5:10 and in 2Cor 5:18-19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!"
On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Rom 5:1-2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (Heb 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Rom 5:3-4; and see Jas 1:2-3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Rom 5:2 and Rom 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Rom 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Rom 5:9, our reconciliation to God by the "death of His Son," affirmed in Rom 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Rom 5:11).
5:125:12: Զի որպէս ՚ի միոջէ՛ մարդոյ մե՛ղք յաշխարհ մտին, եւ ՚ի մեղա՛ց անտի մահ. եւ այնպէս յամենայն մարդի՛կ տարածեցաւ մահ, որով ամենեքի՛ն մեղան։
12 Ինչպէս որ մէկ մարդով մեղքը աշխարհ մտաւ, եւ մեղքով էլ՝ մահը, այնպէս էլ բոլոր մարդկանց մէջ տարածուեց մահը, որովհետեւ բոլորն էլ մեղանչեցին.
12 Վասն զի ինչպէս մարդէ մը մեղքը աշխարհ մտաւ եւ այն մեղքէն՝ մահը, այնպէս բոլոր մարդոց վրայ տարածուեցաւ մահը, քանզի* ամէնքն ալ մեղանչեցին։
Զի որպէս ի միոջէ մարդոյ մեղք յաշխարհ մտին եւ ի մեղաց անտի` մահ, եւ այնպէս յամենայն մարդիկ տարածեցաւ մահ [11]որով ամենեքին մեղան:

5:12: Զի որպէս ՚ի միոջէ՛ մարդոյ մե՛ղք յաշխարհ մտին, եւ ՚ի մեղա՛ց անտի մահ. եւ այնպէս յամենայն մարդի՛կ տարածեցաւ մահ, որով ամենեքի՛ն մեղան։
12 Ինչպէս որ մէկ մարդով մեղքը աշխարհ մտաւ, եւ մեղքով էլ՝ մահը, այնպէս էլ բոլոր մարդկանց մէջ տարածուեց մահը, որովհետեւ բոլորն էլ մեղանչեցին.
12 Վասն զի ինչպէս մարդէ մը մեղքը աշխարհ մտաւ եւ այն մեղքէն՝ մահը, այնպէս բոլոր մարդոց վրայ տարածուեցաւ մահը, քանզի* ամէնքն ալ մեղանչեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Посему, как одним человеком грех вошел в мир, и грехом смерть, так и смерть перешла во всех человеков, [потому что] в нем все согрешили.
5:12  διὰ τοῦτο ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ᾽ ᾧ πάντες ἥμαρτον _
5:12. Διὰ (Through) τοῦτο (to-the-one-this) ὥσπερ (as-very) δι' (through) ἑνὸς (of-one) ἀνθρώπου (of-a-mankind) ἡ (the-one) ἁμαρτία (an-un-adjusting-along-unto) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) εἰσῆλθεν (it-had-came-into) καὶ (and) διὰ (through) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) ὁ (the-one) θάνατος, (a-death,"καὶ (and) οὕτως (unto-the-one-this) εἰς (into) πάντας ( to-all ) ἀνθρώπους (to-mankinds) ὁ (the-one) θάνατος (a-death) διῆλθεν (it-had-came-through) ἐφ' (upon) ᾧ (unto-which) πάντες ( all ) ἥμαρτον--. (they-had-un-adjusted-along)
5:12. propterea sicut per unum hominem in hunc mundum peccatum intravit et per peccatum mors et ita in omnes homines mors pertransiit in quo omnes peccaveruntWherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
12. Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:—
5:12. Therefore, just as through one man sin entered into this world, and through sin, death; so also death was transferred to all men, to all who have sinned.
5:12. 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:
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:

12: Посему, как одним человеком грех вошел в мир, и грехом смерть, так и смерть перешла во всех человеков, [потому что] в нем все согрешили.
5:12  διὰ τοῦτο ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφ᾽ ᾧ πάντες ἥμαρτον _
5:12. propterea sicut per unum hominem in hunc mundum peccatum intravit et per peccatum mors et ita in omnes homines mors pertransiit in quo omnes peccaverunt
Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned.
5:12. Therefore, just as through one man sin entered into this world, and through sin, death; so also death was transferred to all men, to all who have sinned.
5:12. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-21: Чтобы еще более утвердить верующих в мысли, что окончательное спасение будет им даровано, Апостол теперь сравнивает родоначальника древнего, дохристианского человечества - Адама, с родоначальником нового - Христом. Как Адам породил грешное потомство, которое жило под гневом Божиим и умирало без примирения с Богом, так от Христа, через веру в Него, рождается новое человечество, которое живет в общении с Богом и, по смерти, вступает в наследие вечной блаженной жизни. И притом благодать, принесенная людям Христом, гораздо больше, чем вред, причиненный людям Адамом, насколько Первый стоит выше второго.

12: Посему, т. е. ввиду того, что сказано выше об оправдании людей через Христа. Так как - хочет сказать Апостол - мы все нашли себе оправдание во Христе, то между нашим отношением ко Христу и отношением к нашему телесному родоначальнику есть сходство. От Адама для всего человечества пришла погибель, от Христа - спасение! - Как одним человеком. Изображая вступление смерти в мир, Апостол приписывает вину этого одному человеку, Адаму. О Еве он не упоминает, потому что, собственно, Адам в момент грехопадения был представителем всего, происшедшего от него, человечества. - Грех (amartia). Это слово всегда означает у Ап. Павла противобожественную настроенность воли, как деятельное начало, как силу, которая обнаруживается во всех отдельных грехах (ср. ст. 21; 3:9; 6:12; 7:8, 9, 17). - Вошел (eishlqe) - вошел в мир, как нечто новое, и вошел моментально, сразу (аорист). - В мир. Под миром (kosmoV) здесь, как и в других местах (напр., Ин 3:16), нужно разуметь мир человеческий, все человечество. Вне человечества грех существовал, очевидно, по учению Апостола, и ранее, - конечно, среди злых духов. Но как согласить с Божественным совершенством появление целого ряда поколений, отягощенных человеческим грехом? Конечно, Бог бы мог уничтожить испорченный грехом род и создать новый. Но это было бы признанием победы сатаны, и Бог оставил человечество существовать во грехе, уже заранее избрав средство для его излечения. - И грехом смерть. Как видно из 13-го и 14-го стихов, смерть Апостол понимает, как телесное разрушение. Это говорит Апостол, конечно, вспоминая повествование книги Бытия о даровании заповеди Адаму. Последний должен был умереть, если он вкусит от запрещенного плода (Быт 2:17). Конечно, тело человека было создано из тех же элементов, как и тело животного, и, след., по существу было разрушимо. Но оно могло бы постепенно дойти до такого прославления, какого удостоены будут люди, имеющие дожить до второго пришествия Господня (1Кор.15:51, 52). Для этого первому человеку нужно было возвышаться над теми стремлениями, какие общи были ему с животным миром: если бы он, действием свободной воли, возвысился над животным, то он не разделил бы неизбежного жребия животных - смерти. - Так и смерть перешла во всех человеков. Русский перевод здесь является неточным. В греч. тексте выражению так и соответствует выражение: kai outoV, которое совершенно правильно в славянском переводе передано словами: и тако - и таким образом, таким путем. Перешла - точнее: разошлась, распространилась (dihlqen). Подобно тому, как небольшой прием яда постепенно отравляет кровь во всем организме, так смерть разлилась по всем отдельным членам человеческого рода: каждый человек рождался уже отравленным ядом греха Адамова и смерти. Адам открыл дверь для смерти, и смерть с этого момента прочно утвердилась в семье человеческой. - Потому что в нем все согрешили. Здесь Апостол разъясняет то обстоятельство, почему грех и смерть, вошедшие через одного, стали причиною смерти всех. Но начинающее эту фразу в греческом тексте выражение ef y не всеми толкователями одинаково понимается, откуда происходит разногласие и в передаче мысли Апостола. Одни видят здесь мужеский род относит. местоимения, другие - средний. В первом случае это ef y будет относиться к слову anqrwpou (человеком) и должно быть переведено так: "в котором все". Во втором случае выражение ef y принимает значение союза причины и получает такой смысл: "потому что все..." Хотя филологические соображения говорят против первого и в пользу второго толкования, тем не менее, несомненно, что и во втором случае к выражению: "потому что все согрешили" необходимо прибавить выражение: "в нем" (в Адаме). В самом деле, если бы здесь шла речь не о грехе Адамовом, а о грехах личных, сознательных, в которых виноваты все потомки Адама, то это противоречило бы следующему утверждению Апостола, что грех не вменяется, когда нет закона, и, след., люди за свои грехи не могли умирать: им они не вменялись как смертные. Притом Апостол в слове согрешили употребил аорист (hmarton), что обозначает грехопадение, совершившееся в один известный исторический момент - именно в момент грехопадения Адама. - Какое же было участие потомков Адама в его грехе? Оно не было сознательным и свободным - потомки Адама в то время еще не существовали, как личности. Но так как, по представлению Апостола, все человечество является неразрывным и единым организмом и каждый отдельный человек имеет предшествующее бытие в своих предках и последующее - в потомках, то, очевидно, все люди, по представлению Апостола, уже существовали в Адаме в форме общечеловеческой природы. Человек самою природою своею участвовал в преступлении Адама. Вступивший в природу первого человека грех поселил в ней начало смерти, и она уже с этим началом так и осталась и перешла к потомкам Адама (Мышцын, стр. 140-144). Но если участие всех людей в грехе Адама было безвольным и бессознательным, то возможно ли допустить, чтобы вечная судьба свободного и разумного индивидуума зависела от этого акта? Конечно, нет - это было бы несправедливо. Однако Апостол говорит здесь не о вечной участи индивидуумов, а только о телесной смерти. Что касается духовного, вечного существования личности, то оно зависит от самого индивидуума, от его личного отношения ко греху. Заметить нужно, что 12-ый стих, весь представляющий собою одни придаточные предложения, не имеет соответствующего ему окончания (этот образ выражения называется анантоподотон). Апостол, отвлекшись от сравнения, начатого в 12-м ст., к разъяснениям, содержащимся в 13-14: ст., уже не счел возможным возвратиться к первому члену сравнения. Он возобновляет мысль 12-го ст. уже в стихе 18-ом.
Adam Clarke: Commentary on the Bible - 1831
5:12: Wherefore, as by one man sin entered into the world - From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove that, as all mankind stood in need of the grace of God in Christ to redeem them from their sins, so this grace has been afforded equally to all, both Jews and Gentiles.
Dr. Taylor has given the following analysis of the apostle's mode of argumentation. The argument stands thus: - "The consequences of Christ's obedience extend as far as the consequences of Adam's disobedience. The consequences of Adam's disobedience extend to all mankind; and therefore, so do the consequences of Christ's obedience. Now, if the Jews will not allow the Gentiles any interest in Abraham, as not being naturally descended from him, yet they must own that the Gentiles are the descendants of Adam, as well as themselves; and being all equally involved in the consequences of his sin, from which" (as far as the death of the body is concerned) "they shall all equally be released at the resurrection, through the free gift of God, therefore they could not deny the Gentiles a share in all the other blessings included in the same gift."
This argument, besides proving the main point, goes to show:
1. That the grace of God in the Gospel abounds beyond, or very far exceeds, the mere reversing of the sufferings brought upon mankind by Adam's one offense; as it bestows a vast surplusage of blessings which have no relation to that offense, but to the many offenses which mankind have committed, and to the exuberance of the Divine grace.
2. To show how justly the Divine grace is founded on the obedience of Christ, in correspondence to the dispensation Adam was under, and to the consequences of his disobedience: if this disobedience involved all mankind in death, it is proper that the obedience of Christ should be the cause not only of reversing that death to all mankind, but also of other blessings which God should see fit (through him) to bestow on the world.
3. It serves to explain, and set in a clear view, the difference between the law and grace. It was the law which, for Adam's one transgression, subjected him and his posterity, as included in him when he transgressed, to death, without hopes of a revival. It is grace which restores all men to life at the resurrection; and, over and above that, has provided a gracious dispensation for the pardon of their sins; for reducing them to obedience; for guarding them against temptations; supplying them with strength and comfort; and for advancing them to eternal life. This would give the attentive Jew a just notion of the law which himself was under, and under which he was desirous of bringing the Gentiles.
The order in which the apostle handles this argument is this: -
1. He affirms that death passed upon all men by Adam's one transgression, Rom 5:12.
2. He proves this, Rom 5:13, Rom 5:14 :
3. He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offense, and the χαρισμα, free gift, Rom 5:14.
4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed, Rom 5:18, Rom 5:19; and there we have the main or fundamental position of the apostle's argument, in relation to the point which he has been arguing from the beginning of the epistle, namely, the extensiveness of the grace of the Gospel, that it actually reaches to All Men, and is not confined to the Jews.
5. But, before he laid down this position, it was necessary that he should show that the correspondence between Adam and Christ, or between the offense and the gift, is not to be confined strictly to the bounds specified in the position, as if the gift reached no farther than the consequences of the offense; when in reality it extends vastly beyond them, Rom 5:15-17.
6. Having settled these points, as previously necessary to clear his fundamental position, and fit to his argument, he then lays down that position in a diversified manner of speech, Rom 5:18, Rom 5:19, just as in Co1 15:20, Co1 15:21, and leaves us to conclude, from the premises laid down, Rom 5:15-17, that the gift and the grace in its utmost extent, is as free to all mankind who are willing to accept of it, as this particular instance, the resurrection from the dead. They shall all be raised from the dead hereafter; they may all be quickened by the Spirit here.
7. Having thus shown the extensiveness of the Divine grace, in opposition to the dire effects of the law under which Adam was; that the Jews might not overlook what he intended they should particularly observe, he puts them in mind that the law given to Adam, transgress and die, was introduced into the Jewish constitution by the ministry of Moses; and for this end, that the offense, with the penalty of death annexed to it, might abound, Rom 5:20. But, to illustrate the Divine grace by setting it in contrast to the law, he immediately adds: where sin, subjecting to death, hath abounded, grace hath much more abounded; that is, in blessings bestowed; it has stretched far beyond both Adam's transgression, and the transgressions under the law of Moses, Rom 5:20, Rom 5:21, and see the note on Rom 5:20.
Upon this argument the learned doctor makes the following general remarks: -
"I. As to the order of time: the apostle carries his arguments backwards from the time when Christ came into the world (Rom 1:17; to Romans 4.) to the time when the covenant was made with Abraham, (Romans 4.), to the time when the judgment to condemnation, pronounced upon Adam, came upon all men, Rom 5:12, to the end. And thus he gives us a view of the principal dispensations from the beginning of the world.
"II. In this last case, as well as in the two former, he uses law or forensic terms; judgment to condemnation, justification, justify, made sinners, made righteous. And therefore, as he considers both Jews and Gentiles at the coming of Christ, and Abraham when the covenant was made with him, so he considers Adam, and all men, as standing in the court before the tribunal of God. And this was the clearest and concisest way of representing his arguments." Notes, p. 283.
Sin entered into the world - There was neither sin nor death before the offense of Adam; after that there were both. Adam's transgression was therefore the cause of both.
And death by sin - Natural evil is evidently the effect of moral evil; if man had never sinned, he had never suffered. Dust thou art, and unto dust shalt thou return, was never spoken till after Adam had eaten the forbidden fruit.
Death passed upon all men - Hence we see that all human beings partook in the consequences of Adam's sin. He propagated his like; and, with the rudiments of his own nature, propagated those of his moral likeness.
For that all have sinned - All are born with a sinful nature; and the seeds of this evil soon vegetate, and bring forth corresponding fruits. There has never been one instance of an immaculate human soul since the fall of Adam. Every man sins, and sins too after the similitude of Adam's transgression. Adam endeavored to be independent of God; all his offspring act in the same way: hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every emotion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. What hast thou done? - The woman whom Thou gavest me, to be with me; She gave me, and I did eat. What hast Thou done? The Serpent beguiled me, and I did eat. Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgressions.
See the notes on Gen 3:6, etc., where the doctrine of original sin is particularly considered.
Albert Barnes: Notes on the Bible - 1834
5:12
Wherefore, - διὰ τοῦτο dia touto. On this account. This is not an inference from what has gone before, but I a continuance of the design of the apostle to show the advantages of the plan of justification by faith; as if he had said, "The advantages of that plan have been seen in our comfort and peace, and in its sustaining power in afflictions. Further, the advantages of the plan are seen in regard to this, that it is applicable to the condition of man in a world where the sin of one man has produced so much wo and death. "On this account" also it is a matter of joy. It meets the ills of a fallen race; and it is therefore a plan adapted to man." Thus understood, the connection and design of the passage is easily explained. In respect to the state of things into which man is fallen, the benefits of this plan may be seen, as adapted to heal the maladies, and to be commensurate with the evils which the apostasy of one man brought upon the world. This explanation is not what is usually given to this place, but it is what seems to me to be demanded by the strain of the apostle's reasoning. The passage is elliptical, and there is a necessity of supplying something to make out the sense.
As - ὥσπερ hō sper. This is the form of a comparison. But the other part of the comparison's deferred to Rom 5:18. The connection evidently requires us to understand the other part of the comparison of the work of Christ. In the rapid train of ideas in the mind of the apostle, this was deferred to make room for explanations Rom 5:13-17. "As by one man sin entered into the world, etc., so by the work of Christ a remedy has been provided, commensurate with the evils. As the sin of one man had such an influence, so the work of the Redeemer has an influence to meet and to counteract those evils." The passage in Rom 5:13-17 is therefore to be regarded as a parenthesis thrown in for the purpose of making explanations, and to show how the cases of Adam and of Christ differed from each other.
By one man ... - By means of one man; by the crime of one man. His act was the occasion of the introduction of all sin into all the world. The apostle here refers to the well known historical fact Gen 3:6-7, without any explanation of the mode or cause, of this. He adduced it as a fact that was well known; and evidently meant to speak of it not for the purpose of explaining the mode, or even of making this the leading or prominent topic in the discussion. His main design is not to speak of the manner of the introduction of sin, but to show that the work of Christ meets and removes well-known and extensive evils. His explanations, therefore, are chiefly confined to the work of Christ. He speaks of the introduction, the spread, and the effects of sin, not as having any theory to defend on that subject, not as designing to enter into a minute description of the case, but as it was manifest on the face of things, as it stood on the historical record, and as it was understood and admitted by mankind.
Great perplexity has been introduced by forgetting the scope of the apostle's argument here, and by supposing that he was defending a special theory on the subject of the introduction of sin; whereas, nothing is more foreign to his design. He is showing how the plan of justification "meets well understood and acknowledged universal evils." Those evils he refers to just as they were seen, and admitted to exist. All people see them, and feel them, and practically understand them. The truth is, that the doctrine of the fall of man, and the pRev_alence of sin and death, do not belong especially to Christianity any more than the introduction and spread of disease does to the science of the healing art. Christianity did not introduce sin; nor is it responsible for it The existence of sin and we belongs to the race; appertains equally to all systems of religion, and is a part of the melancholy history of man, whether Christianity be true or false.
The existence and extent of sin and death are not affected if the infidel could show that Christianity was an imposition. They would still remain. The Christian religion is just "one mode of proposing a remedy for well-known and desolating evils;" just as the science of medicine proposes a remedy for diseases 'which it did not introduce, and which could not be stayed in their desolations, or modified, if it could be shown that the whole science of healing was pretension and quackery. Keeping this design of the apostle in view, therefore, and remembering that he is not defending or stating a theory about the introduction of sin, but that he is explaining the way in which the work of Christ delivers from a deep-felt universal evil, we shall find the explanation of this passage disencumbered of many of the difficulties with which it has been thought usually to be invested.
By one man - By Adam; see Rom 5:14. It is true that sin was literally introduced by Eve, who was first in the transgression; Gen 3:6; Ti1 2:14. But the apostle evidently is not explaining the precise mode in which sin was introduced, or making this his leading point. He therefore speaks of the introduction of sin in a popular sense, as it was generally understood. The following reasons may be suggested why the man is mentioned rather than the woman as the cause of the introduction of sin:
(1) It was the natural and usual way of expressing such an event. We say that man sinned, that man is redeemed, man dies, etc. We do not pause to indicate the sex in such expressions. So in this, he undoubtedly meant to say that it was introduced by the parentage of the human race.
(2) the name Adam in Scripture was given to the created pair, the parents of the human family, a name designating their earthly origin; Gen 5:1-2, "In the day that God created man, in the likeness of God made he him; male and female created he them, and blessed them, and called their name Adam." The name Adam, therefore, used in this connection Rom 5:14, would suggest the united parentage of the human family.
(3) in transactions where man and woman are mutually concerned, it is usual to speak of the man first, on account of his being constituted superior in rank and authority.
(4) the comparison on the one side, in the apostle's argument, is of the man Christ Jesus; and to secure the fitness, the congruity (Stuart) of the comparison, he speaks of the man only in the pRev_ious transaction.
(5) the sin of the woman was not complete in its effects without the concurrence of the man. It was their uniting in it which was the cause of the evil. Hence, the man is especially mentioned as having reordered the offence what it was; as having completed it, and entailed its curses on the race. From these remarks it is clear that the apostle does not refer to the man here from any idea that there was any particular covenant transaction with him, but that he means to speak of it in the usual, popular sense; referring to him as being the fountain of all the woes that sin has introduced into the world.
"In the day thou eatest thereof thou shalt surely die," Gen 2:17. This is an account of the first great covenant transaction between God and man. It carries us back to the origin of mankind, and discloses the source of evil, about which so much has been written and spoken in vain. That God entered into covenant with Adam in innocence, is a doctrine, with which the Shorter Catechism has made us familiar from our infant years. Nor is it without higher authority. It would be improper, indeed, to apply to this transaction everything that may be supposed essential to a human compact or bargain. Whenever divine things are represented by things analogous among men, care must be taken to exclude every idea that is inconsistent with the dignity of the subject. If the analogy be pressed beyond due bounds, the subject is not illustrated, but degraded. For example, in the present case, we must not suppose that because in human covenants, the consent of parties is essential, and both are at full liberty to receive or reject the proposed terms as they shall see fit; the same thing holds true in the case of Adam. He indeed freely gave his consent to the terms of the covenant, as a holy being could not fail to do, but he was not at liberty to withhold that consent. He was a creature entirely at the divine disposal, whose duty from the moment of his being was implicit obedience. He had no power either to dictate or reject terms, The relation of parties in this covenant, renders the idea of power to withhold consent, inadmissible.
But, because the analogy cannot be pressed beyond certain limits, must we therefore entirely abandon it? Proceeding on this principle, we should speedily find it impossible to retain any term or figure, that had ever been employed about religious subjects. The leading essentials of a covenant are found in this great transaction, and no more is necessary to justify the appellation which orthodox divines have applied to it. "A covenant is a contract, or agreement, between two or more parties, on certain terms." It is commonly supposed to imply the existence of parties, a promise, and a condition. All these constituent parts of a covenant meet in the case under Rev_iew. The parties are God and man, God and the first parent of the human race; the promise is life, which though not expressly stated, is yet distinctly implied in the penalty; and the condition is obedience to the supreme will of God. In human covenants no greater penalty is incurred than the forfeiture of the promised blessing, and therefore the idea of penalty is not supposed essential to a covenant. In every case of forfeited promise, however, there is the infliction of penalty, to the exact amount of the value of the blessing lost. We cannot think of Adam losing life without the corresponding idea of suffering death. So that, in fact, the loss of the promise, and the infliction of the penalty, are nearly the same thing.
It is no valid objection to this view, that the word "covenant," as our author tells us, (p. 137,) "is not applied in the transaction in the Bible," for there are many terms, the accuracy of which is never disputed, that are no more to be found in the Scriptures than this. Where do we find such terms as "the fall," and "the Trinity," and many others that might be mentioned? The mere name, in, deed, is not a matter of very great importance, and if we allow that in the transaction itself, there were parties, and a promise, and a condition, (which cannot easily he denied,) it is of less moment whether we call it a covenant, or with our author and others, "a divine constitution." It is obvious to remark, however, that this latter title is just as little to be found "applied in the transaction in the Bible," as the former, and besides is more "liable to be misunderstood;" being vague and indefinite, intimating only, that Adam was under a divine law, or constitution; whereas the word "covenant" distinctly expresses the kind or form of law, and gives definite character to the whole transaction.
But although the doctrine of the covenant of works is independent of the occurrence of the name in the Scriptures, even this narrow ground of objection is not so easily maintained as some imagine. In Hos 6:7, it is said (according to the marginal reading, which is in strict accordance with the original Hebrew,) they like Adam: כאדם k'-'Aadam have transgressed the covenant. And in that celebrated passage in the Epistle to the Galatians, Gal 4:24, when Paul speaks of "the two covenants," he alludes, in the opinion of some of the highest authorities, to the covenant of works and the covenant of grace. This opinion is espoused, and defended with great ability by the late Mr. Bell of Glasgow, one of the most distinguished theologians of his times, in a learned dissertation on the subject: Bell on the Covenants p. 85. Scripture authority, then, would seem not to be entirely lacking, even for the name.
This doctrine of the covenant is intimately connected with that of imputed sin, for if there were no covenant, there could be no covenant or representative head; and if there were no covenant head, there could be no imputation of sin. Hence, the dislike to the name.)
Sin entered into the world - He was the first sinner of the race. The word "sin" here evidently means the violation of the Law of God He was the first sinner among people, and in consequence all others became sinners. The apostle does not here refer to Satan, the tempter, though he was the suggester of evil; for his design was to discuss the effect of the plan of salvation in meeting the sins and calamities of our race. This design, therefore, did not require him to introduce the sin of another order of beings. He says, therefore, that Adam was the first sinner of the race, and that death was the consequence.
Into the world - Among mankind; Joh 1:10; Joh 3:16-17. The term "world" is often thus used to denote human beings, the race, the human family. The apostle here evidently is not discussing the doctrine of original sin, but he is stating a simple fact, intelligible to all: "The first man violated the Law of God, and, in this way, sin was introduced among human beings." In this fact - this general, simple declaration - there is no mystery.
And death by sin - Death was the consequence of sin; or was introduced because man sinned. This is a simple statement of an obvious and well-known fact. It is repeating simply what is said in Gen 3:19, "In the sweat of thy face shalt thou eat bread, till thou return into the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." The threatening was Gen 2:17, "Of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt surely die." If an inquiry be made here, how Adam would understand this; I reply, that we have no reason to think he would understand it as referring to anything more than the loss of life as an expression of the displeasure of God. Moses does not intimate that he was learned in the nature of laws and penalties; and his narrative would lead us to suppose that this was all that would occur to Adam. And indeed, there is the highest evidence that the case admits of, that this was his understanding of it.
For in the account of the infliction of the penalty after the Law was violated; in God's own interpretation of it, in Gen 3:19, there is still no reference to anything further. "Dust thou art, and unto dust shalt thou return." Now it is incredible that Adam should have understood this as referring to what has been called "spiritual death," and to" eternal death," when neither in the threatening, nor in the account of the infliction of the sentence, is there the slightest recorded reference to it. People have done great injury in the cause of correct interpretation by carrying their notions of doctrinal subjects to the explanation of words and phrases in the Old Testament. They have usually described Adam as endowed with all the refinement, and possessed of all the knowledge, and adorned with all the metaphysical acumen and subtility of a modern theologian. They have deemed him qualified in the very infancy of the world, to understand and discuss questions, which, under all the light of the Christian Revelation, still perplex and embarrass the human mind. After these accounts of the endowments of Adam, which occupy so large a space in books of theology, one is surprised, on opening the Bible, to find how unlike all this, is the simple statement in Genesis. And the wonder cannot be suppressed that people should describe the obvious infancy of the race as superior to its highest advancement; or that the first man, just looking upon a world of wonders, imperfectly acquainted with law, and moral relations, and the effects of transgression, should be represented as endowed with knowledge which four thousand years afterward it required the advent of the Son of God to communicate!
The account in Moses is simple. Created man was told not to violate a simple law, on pain of death. He did it; and God announced to him that the sentence would be inflicted, and that he should return to the dust whence he was taken. What else this might involve, what other consequences sin might introduce, might be the subject of future developments and Revelations. It is absurd to suppose that all the consequences of the violation of a law can be foreseen, or must necessarily be foreseen, in order to make the law and the penalty just. It is sufficient that the law be known; that its violation be forbidden; and what the consequences of that violation will be, must be left in great part to future developments. Even we, yet know not half the results of violating the Law of God. The murderer knows not the results fully of taking a man's life. He breaks a just law, and exposes himself to the numberless unseen woes which may flow from it.
We may ask, therefore, what light subsequent Revelations have east on the character and result of the first sin? and whether the apostle here meant to state that the consequences of sin were in fact as limited as they must have appeared to the mind of Adam? or had subsequent developments and Revelations, through four thousand years, greatly extended the right understanding of the penalty of the law? This can be answered only by inquiring in what sense the apostle Paul here uses the word "death." The passage before us shows in what sense he intended here to use the word. In his argument it stands opposed to "the grace of God, and the gift by grace," Rom 5:15; to "justification," by the forgiveness of "many offences," Rom 5:16; to the reign of the redeemed in eternal life, Rom 5:17; and to" justification of life," Rom 5:18. To all these, the words "death' Rom 5:12, Rom 5:17 and "judgment" Rom 5:16, Rom 5:18 stand opposed.
These are the benefits which result from the work of Christ; and these benefits stand opposed to the evils which sin has introduced; and as it cannot be supposed that these benefits relate to temporal life, or solely to the resurrection of the body, so it cannot be that the evils involved in the words "death," "judgment," etc., relate simply to temporal death. The evident meaning is, that the word "death," as used here by the apostle, refers to the train of evils which have been introduced by sin. It does not mean simply temporal death; but that group and collection of woes, including temporal death, condemnation, and exposure to eternal death, which is the consequence of transgression. The apostle often uses the word "death," and "to die," in this wide sense, Rom 1:32; Rom 6:16, Rom 6:23; Rom 7:5, Rom 7:10, Rom 7:13, Rom 7:24; Rom 8:2, Rom 8:6, Rom 8:13; Co2 2:16; Co2 7:10; Heb 2:14. In the same sense the word is often used elsewhere, Joh 8:51; Joh 11:26; Jo1 5:16-17; Rev 2:11; Rev 20:6, etc. etc.
In contrasting with this the results of the work of Christ, he describes not the resurrection merely, nor deliverance from temporal death, but eternal life in heaven; and it therefore follows that he here intends by death that gloomy and sad train of woes which sin has introduced into the world. The consequences of sin are, besides, elsewhere specified to be far more than temporal death, Eze 18:4; Rom 2:8-9, Rom 2:12. Though therefore Adam might not have foreseen all the evils which were to come upon the race as the consequence of his sin, yet these evils might nevertheless follow. And the apostle, four thousand years after the reign of sin had commenced, and under the guidance of inspiration, had full opportunity to see and describe that train of woes which he comprehends under the name of death. That train included evidently temporal death, condemnation for sin, remorse of conscience, and exposure to eternal death, as the penalty of transgression.
And so - Thus. In this way it is to be accounted for that death has passed upon all people, to wit, because all people have sinned. As death followed sin in the first transgression, so it has in all; for all have sinned. There is a connection between death and sin which existed in the case of Adam, and which subsists in regard to all who sin. And as all have sinned, so death has passed upon all people.
Death passed upon - διῆλθεν diē lthen. Passed through; pervaded; spread over the whole race, as pestilence passes through, or pervades a nation. Thus, death, with its train of woes, with its withering and blighting influence, has passed through the world, laying prostrate all before it.
Upon all men - Upon the race; all die.
For that - ἐφ ̓ ᾧ eph' hō. This expression has been greatly controverted; and has been very variously translated. Elsner renders it, "on account of whom." Doddridge, "unto which all have sinned." The Latin Vulgate renders it, "in whom (Adam) all have sinned." The same rendering has been given by Augustine, Beza, etc. But it has never yet been shown that our translators have rendered the expression improperly. The old Syriac and the Arabic agree with the English translation in this interpretation. With this agree Calvin, Vatablus, Erasmus, etc. And this rendering is sustained also by many other considerations.
(1) if ῳ ō be a relative pronoun here, it would refer naturally to death, as its antecedent, and not to man. But this would not make sense.
(2) if this had been its meaning, the preposition ἐν en would have been used; see the note of Erasmus on the place.
(3) it comports with the apostle's argument to state a cause why all died, and not to state that people sinned in Adam. He was inquiring into the cause why death was in the world; and it would not account or that to say that all sinned in Adam. It would require an additional statement to see how that could be a cause.
(4) as his posterity had not then an existence, they could not commit actual transgression. Sin is the transgression of the Law by a moral agent; and as the interpretation "because all have sinned" meets the argument of the apostle, and as the Greek favors that certainly as much as it does the other, it is to be preferred.
All have sinned - To sin is to transgress the Law of God; to do wrong. The apostle in this expression does not say that all have sinned in Adam, or that their nature has become corrupt, which is true, but which is not affirmed here; nor that the sin of Adam is imputed to them; but simply affirms that all people have sinned. He speaks evidently of the great universal fact that all people are sinners, He is not settling a metaphysical difficulty; nor does he speak of the condition of man as he comes into the world. He speaks as other men would; he addresses himself to the common sense of the world; and is discoursing of universal, well-known facts. Here is the fact - that all people experience calamity, condemnation, death. How is this to be accounted for? The answer is, "All have sinned." This is a sufficient answer; it meets the case. And as his design cannot be shown to be to discuss a metaphysical question about the nature of man, or about the character of infants, the passage should be interpreted according to his design, and should not be pressed to bear on that of which he says nothing, and to which the passage evidently has no reference. I understand it, therefore, as referring to the fact that people sin in their own persons, sin themselves - as, indeed, how can they sin in an other way? - and that therefore they die. If people maintain that it refers to any metaphysical properties of the nature of man, or to infants, they should not infer or suppose this, but should show distinctly that it is in the text. Where is there evidence of any such reference?
(The following note on Rom 5:12, is intended to exhibit its just connection and force. It is the first member of a comparison between Adam and Christ, which is completed in Rom 5:18-19. "As by one man," etc. The first point which demands our attention, is the meaning of the words, "By one man sin entered into the world." Our author has rendered them, "He was the first sinner;" and in this he follows Prof. Stewart and Dr. Taylor; the former of whom gives this explanation of the clause; that Adam "began transgression," and the latter interprrets it by the word "commence." It is, however, no great discovery, that sin commenced with one man, or that Adam was the first sinner. If sin commenced at all, it must have commenced with some one. And If Adam sinned at all, while yet he stood alone in the world, he must have been the first sinner of the race! President Edwards, in his reply to Dr. Taylor of Norwich, has the following animadversions on this view: "That the world was full of sin, and full of death, were too great and notorious, deeply affecting the interests of mankind; and they seemed very wonderful facts, drawing the attention of the more thinking part of mankind everywhere, who often asked this question, 'whence comes this evil,' moral and natural evil? (the latter chiefly visible in death.) It is manifest the apostle here means to tell us how these came into the world, and pRev_ail in it as they do. But all that is meant, according to Dr Tay or's interpretation, is 'he began transgression,' as if all the apostle meant, was to tell us who happened to sin first, not how such a malady came upon the world, or how anyone in the world, besides Adam himself, came by such a distemper." - Orig. Sin, p. 270.
The next thing that calls for remark in this verse, is the force of the connecting words "and so" καὶ οὕτως kai houtō s. They are justly rendered "in this way,."" in this manner," "in consequence of which." And therefore, the meaning of the first three clauses of the first verse is, that by one man sin entered into the world. and death by sin, in consequence of which sin of this one man, death passed upon all people.
It will not do to render "and so" by "in like manner," as Prof. Stewart does, and then explain with our author, "there is a connection between death and sin. which existed in the case of Adam, and which subsists in regard to all who sin." This is quite contrary to the acknowledged force of καὶ οὕτως kai houtō s, and besides, entirely destroys the connection which the apostle wishes to establish between the sin of the one man, and the penal evil, or death, that is in the world. It, in effect, says there is no connection whatever between those things although the language may seem to imply it and so large a portion of Christian readers in every age have understood it in this way. Adam sinned and he died, other people have sinned and they died! And yet this verse is allowed to be the first member of a comparison between Adam and Christ! Shall we supply then the other branch of the comparison, thus: Christ was righteous and lived, other people are righteous and they live? If we destroy the connection in the one case, how do we maintain it in the other? See the supplementary note.
The last clause "for that all have sinned," is to be regarded as explanatory of the sentiment, that death passed on all, in consequence of the sin of the one man. Some have translated ἐφ ̓ ᾧ eph' hō, in whom; and this, indeed, would assign the only just reason, why all are visited with penal evil on account of Adam's sin. All die through him, because in him all have sinned. But the translation is objectionable, on account of the distance of the antecedent. However, the common rendering gives precisely the same sense, "for that," or "because that" all have sinned, that is, according to an explanation in Bloomfield's Greek Testament, "are considered guilty in the sight of God on account of Adam's fall. Thus, the expression may be considered equivalent to ἁμαρτωλοὶ κατεστάθησαν hamartō loi katestathē san at Rom 5:19." There can be no doubt that ἡμαρτον hē marton does bear this sense, Gen 44:32; Gen 43:9. Moreover, the other rendering "because all have sinned personally," is inconsistent with fact. Infants have not sinned in this way, therefore, according to this view, their death is left unaccounted for, and so is all that evil comprehended in the term "death," that comes upon us antecedent to actual sin. See the supplementary note.
Lastly, this interpretation would render the reasoning of the apostle inconclusive. "If," observes Witsius, "we must understand this of some personal sin of each, the reasoning would not have been just, or worthy of the apostle. For his argument would be thus: that by the one sin of one, all were become guilty of death, because each in particular had besides this one and first sin, his own personal sin, which is inconsequential." That people are punished for personal or actual transgression is true. But it is not the particular truth Paul seeks here to establish, any more than he seeks to prove in the pRev_ious part of his epistle, that people are justified on account of personal holiness, which is clearly no part of his design.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: as by: Rom 5:19; Gen 3:6
and death: Rom 6:23; Gen 2:17, Gen 3:19, Gen 3:22-24; Eze 18:4; Co1 15:21; Jam 1:15; Rev 20:14, Rev 20:15
for that: or, in whom
all: Rom 3:23; Jam 3:2; Jo1 1:8-10
Geneva 1599
5:12 (10) Wherefore, as by (l) one man (m) sin entered into the world, and death by sin; and so death passed upon all men, (n) for that all have sinned:
(10) From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.
(l) By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.
(m) By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.
(n) That is, in Adam.
John Gill
5:12 Wherefore as by one man sin entered into the world,.... The design of these words, and of the following, is to show how men came to be in the condition before described, as "ungodly", Rom 5:6, "sinners", Rom 5:8, and "enemies", Rom 5:10; and to express the love of Christ in the redemption of them; and the largeness of God's grace to all sorts of men: the connection of them is with Rom 5:11, by which it appears that the saints have not only an expiation of sin by the blood of Christ, but a perfect righteousness, by which they are justified in the sight of God; and the manner how they came at it, or this becomes theirs, together with the necessity of their having such an one, are here declared: by the "one man" is meant Adam the first man, and parent of mankind, who is mentioned by name in Rom 5:14; sin which came by him designs a single sin, and not many, even the first sin of Adam, which goes by different names, as "sin" here, "transgression", Rom 5:14, the "offence" or "fall", Rom 5:15, "disobedience", Rom 5:19, and whatever was the first step or motive to it, which led to it, whether pride, unbelief, or concupiscence, it was finished by eating the forbidden fruit; and is called sin emphatically, because it contained all sin in it, was attended with aggravating circumstances, and followed with dismal consequences. Hence may be learnt the origin of moral evil among men, which comes not from God, but man; of this it is said, that it "entered into the world"; not the world above, there sin entered by the devil; but the world below, and it first entered into paradise, and then passed through the whole world; it entered into men by the snares of Satan, and by him it enters into all the inhabitants of the world; into all men that descend from him by ordinary generation, and that so powerfully that there is no stopping of it. It has entered by him, not by imitation, for it has entered into such as never sinned after the similitude of his transgression, infants, or otherwise death could not have entered into them, and into such who never heard of it, as the Heathens; besides, sin entered as death did, which was not by imitation but imputation, for all men are reckoned dead in Adam, being accounted sinners in him; add to this, that in the same way Christ's righteousness comes upon us, which is by imputation, Adam's sin enters into us, or becomes ours; upon which death follows,
and death by sin; that is, death has entered into the world of men by sin, by the first sin of the first man; not only corporeal death, but a spiritual or moral one, man, in consequence of this, becoming "dead in sin", deprived of righteousness, and averse, and impotent to all that is good; and also an eternal death, to which he is liable; for "the wages of sin is death", Rom 6:23; even eternal death: all mankind are in a legal sense dead, the sentence of condemnation and death immediately passed on Adam as soon as he had sinned, and upon all his posterity;
and so death passed upon all men; the reason of which was,
for that, or because "in him"
all have sinned: all men were naturally and seminally in him; as he was the common parent of mankind, he had all human nature in him, and was also the covenant head, and representative of all his posterity; so that they were in him both naturally and federally, and so "sinned in him"; and fell with him by his first transgression into condemnation and death. The ancient Jews, and some of the modern ones, have said many things agreeably to the apostle's doctrine of original sin; they own the imputation of the guilt of Adam's sin to his posterity to condemnation and death;
"through the sin of the first man (say they (g)) , "thou art dead"; for he brought death into the world:''
nothing is more frequently said by them than that Adam and Eve, through the evil counsel of the serpent, , "were the cause of death to themselves and to all the world" (h); and that through the eating of the fruit of the tree, , "all the inhabitants of the earth became guilty of death" (i): and that this was not merely a corporeal death, they gather from the doubling of the word in the threatening, "in dying thou shalt die", Gen 2:17 (margin);
"this doubled death, say they (k), without doubt is the punishment of their body by itself, , and also of the "soul by itself".''
They speak of some righteous persons who died, not for any sin of their own, but purely on the account of Adam's sin; as Benjamin the son of Jacob, Amram the father of Moses, and Jesse the father of David, and Chileab the son of David (l), to these may be added Joshua the son of Nun, and Zelophehad and Levi: the corruption and pollution of human nature through the sin of Adam is clearly expressed by them;
"when Adam sinned, (say they (m),) he "drew upon him a defiled power, , "and defiled himself and all the people of the "world".''
Again (n),
"this vitiosity which comes from the sin and infection of our first parents, has invaded both faculties of the rational soul, the understanding by which we apprehend, and the will by which we desire.''
This corruption of nature they call , "the evil imagination", which, they say (o), is planted in a man's heart at the time of his birth; and others say (p) that it is in him before he is born: hence Philo the Jew says (q), that , "to sin is connatural", to every man that is born, even though a good man; and talks (r) of , "evil that is born with us", and of (s) , "spots that are of necessity born with" every mortal man. And so his countrymen (t) often speak of it as natural and inseparable to men; yea, they represent Adam as the root and head of mankind, in whom the whole world and all human nature sinned: descanting on those words, "as one that lieth upon the top of a mast", Prov 23:34;
"this (say they (u)) is the first man who was "an head to all the children of men": for by means of wine death was inflicted on him, and he was the cause of bringing the sorrows of death into the world.''
And in another place, speaking of Adam, they say (w), that
"he was , "the root of the creation", or "of the men of the world"; and death was inflicted upon him and on his seed, because he sinned one sin in eating of the tree.''
And it is observed,
"that , the "He" demonstrative is not prefixed in Scripture to proper names, which yet is to the word "Adam"; the reason is, (say they (x),) because in Adam all his posterity are pointed at, and the whole human species designed.''
Again, they observe (y), that
"the end of man is to die, of which this is the reason, because , "mankind" has sinned; that is, the nature of which he is composed, or in other words, Adam and Eve have sinned.''
Once more (z).
"when he (Adam) sinned, , "all the whole world sinned", and his sin we bear;''
and (a) that
"the whole congregation of Israel have need of atonement for the sin of the first Adam, for he was , reckoned as the whole congregation;''
which exactly tallies with the apostle's assertion in this text.
(When this commentary was written, it was generally accepted that all the fossils in the rocks were laid down by Noah's world wide flood and that the universe was about 6000 years old. Since that time, science has postualated that life evolved over billions of years and that the fossils are a result of this evolutionary process. If you accept the Bible as your authority you cannot accept the theory of evolution in any form. Firstly, the biblical chronology restricts the age of the universe to about 6000 years. Secondly, in order to get fossils, animals must die. This verse tells us that sin, not evolution, is the cause of death. Death and suffering did not exist until after Adam sinned. Hence before Adam sinned, no animal died and it would be impossible for any fossils to form. Before the fall, all animals ate plants, not other animals Gen 1:30. Paul tells us in Rom 8:20 that Adam's sin subjected all of creation to the curse, not just mankind. See Gill on Rom 6:23. See Gill (Editor's note) on "Ex 20:11". Editor)
(g) Debarim Rabba, sect. 9. fol. 244. 2. (h) Zohar in Gen. fol. 27. 1, 2, 3, 4. & 36. 3. 4. & 37. 2. & 46. 4. & 54. 3. & 67. 3. & 86. 1. & 98. 1. in Exod. fol. 106. 1. & 127. 2. in Lev. fol. 46. 2. 3. Bemidbar Rabba, fol. 225. 3. Caphtor, fol. 37. 2. (i) Targum in Ruth iv. 22. & in Eccles. vii. 29. (k) R. Joseph Albo in Sepher lkkarim, l. 4. c. 41. (l) T. Bab. Sabbat, fol. 55. 2. Bava Bathra, fol. 17. 1. Zohar in Gen. fol. 36. 4. & Imre Binah in ib. & 44. 4. & lmre Binah in ib. & Numb. fol. 83. 2. (m) Zohar in Gen. fol. 37. 1. (n) Menasseh ben Israel Praefat. ad lib. de Fragilitate Humana. (o) Aben Ezra in Psal. li. 5. Abraham Seba in Tzeror Hammor, fol. 14, 3. 4. (p) T. Bab. Sanhedrin, fol. 91. 2. Bereshit Rabba, fol. 30. 1. (q) De Vita Mosis, p. 675. (r) De Praemiis, p. 920. (s) De Nomin. Mutat. p. 1051. (t) Kimchi in Psal. li. 5. Menah ben Israel de Fragilitate, par. 1. p. 2. (u) Bemidhar Rabba, fol. 198. 3. (w) Caphtor, fol. 102. 1. (x) Menasseh ben Israel de cermino Vitae, c. 3. sect. 8. p. 198. (y) En Jaacob, par. 1. fol. 19. 4. (z) Zohar in Lev fol. 46. 2. R. Menachem Rakanati apud Voisin. Obs. in Pugionem Fidei, p. 590. (a) Zohar in Gen. fol. 76. 3. & 36. 3.
John Wesley
5:12 Therefore - This refers to all the preceding discourse; from which the apostle infers what follows. He does not therefore properly make a digression, but returns to speak again of sin and of righteousness. As by one man - Adam; who is mentioned, and not Eve, as being the representative of mankind. Sin entered into the world - Actual sin, and its consequence, a sinful nature. And death - With all its attendants. It entered into the world when it entered into being; for till then it did not exist. By sin - Therefore it could not enter before sin. Even so - Namely, by one man. In that - So the word is used also, 2Cor 5:4. All sinned - In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned.
Robert Jamieson, A. R. Fausset and David Brown
5:12 COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
Wherefore--that is, Things being so; referring back to the whole preceding argument.
as by one man--Adam.
sin--considered here in its guilt, criminality, penal desert.
entered into the world, and death by sin--as the penalty of sin.
and so death passed upon all men, for that all have sinned--rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, BENGEL, HODGE, PHILIPPI). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Rom 5:12; and it is only at Rom 5:18 that the comparison is resumed and finished.
5:135:13: Քանզի մինչեւ յօրէնսն մեղք է՛ին յաշխարհի, բայց մեղք ո՛չ համարին ուր օրէնք ո՛չ իցեն[3375]։ [3375] Ոմանք. Մինչեւ յօրէնքն մեղք էին յաշխարհ... Մեղք ոչ համարէին, ուր օրէնք ոչ են։
13 քանզի մինչեւ օրէնքը մեղքը աշխարհում կար. բայց մեղքը մեղք չի համարւում, ուր չկայ օրէնք.
13 Վասն զի մինչեւ օրէնքին ատենը աշխարհի մէջ մեղք կար, բայց մեղք չէր սեպուեր՝ քանի որ օրէնք չկար։
Քանզի մինչեւ յօրէնսն մեղք էին յաշխարհի, բայց մեղք ոչ համարին, ուր օրէնք ոչ իցեն:

5:13: Քանզի մինչեւ յօրէնսն մեղք է՛ին յաշխարհի, բայց մեղք ո՛չ համարին ուր օրէնք ո՛չ իցեն[3375]։
[3375] Ոմանք. Մինչեւ յօրէնքն մեղք էին յաշխարհ... Մեղք ոչ համարէին, ուր օրէնք ոչ են։
13 քանզի մինչեւ օրէնքը մեղքը աշխարհում կար. բայց մեղքը մեղք չի համարւում, ուր չկայ օրէնք.
13 Վասն զի մինչեւ օրէնքին ատենը աշխարհի մէջ մեղք կար, բայց մեղք չէր սեպուեր՝ քանի որ օրէնք չկար։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Ибо [и] до закона грех был в мире; но грех не вменяется, когда нет закона.
5:13  ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου·
5:13. ἄχρι (Unto-whilst) γὰρ (therefore) νόμου (of-a-parcelee) ἁμαρτία (an-un-adjusting-along-unto) ἦν (it-was) ἐν (in) κόσμῳ, (unto-a-configuration,"ἁμαρτία (an-un-adjusting-along-unto) δε (moreover) οὐκ (not) ἐλλογᾶται (it-be-in-fortheed-unto) μὴ (lest) ὄντος (of-being) νόμου, (of-a-parcelee,"
5:13. usque ad legem enim peccatum erat in mundo peccatum autem non inputatur cum lex non estFor until the law sin was in the world: but sin was not imputed, when the law was not.
13. for until the law sin was in the world: but sin is not imputed when there is no law.
5:13. For even before the law, sin was in the world, but sin was not imputed while the law did not exist.
5:13. (For until the law sin was in the world: but sin is not imputed when there is no law.
For until the law sin was in the world: but sin is not imputed when there is no law:

13: Ибо [и] до закона грех был в мире; но грех не вменяется, когда нет закона.
5:13  ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου·
5:13. usque ad legem enim peccatum erat in mundo peccatum autem non inputatur cum lex non est
For until the law sin was in the world: but sin was not imputed, when the law was not.
5:13. For even before the law, sin was in the world, but sin was not imputed while the law did not exist.
5:13. (For until the law sin was in the world: but sin is not imputed when there is no law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Апостолу на его учение о происхождении смерти от одного человека могли возразить, что потомки Адама и сами грешили и что это и было причиною того, что они умирали. Апостол на это предполагаемое возражение отвечает: грех вменяется, как преступление, влекущее за собою смерть, только законом, устанавливающим смертную казнь. Таков был закон Моисеев. Но этот закон дан сравнительно в позднее время - при Моисее, спустя три тысячи лет после грехопадения. Тем не менее, все люди умирали, как преступники, заслужившие смерть. Они не нарушали какой-либо определенной заповеди, подобной той, какая была дана Адаму, и, однако, смерть поражала всех (даже и младенцев). Отсюда ясно, что причина смерти людей лежит не в их собственных грехах, а в грехе Адама, в котором они участвовали безвольно и бессознательно. Против такого доказательства противники Павла могли, конечно, указать на то, что у людей, и до закона Моисеева, был закон совести, за нарушение которого Бог и карал человечество (потоп, сожжение Содома и Гоморры). Но закон совести не угрожал определенно смертью за его нарушение, а потом и те наказания, какие обрушивал иногда Бог на головы людей, не были собственно юридическими, состоявшимися по известному юридическому масштабу. Это были скорее особые педагогические мероприятия, вызванные развитием беззаконий между людьми, перешедшим всякие пределы. - Образ будущего (tupoV tou mellontoV). Из всего сказанного об Адаме Апостол выводит заключение, что Адам есть образ будущего Адама, т. е. Христа. Вместо слова "образ", впрочем, правильнее было бы поставить выражение "прообраз", потому что слово tupoV всегда означает что-либо историческое (лицо или вещь), которое, по божественному плану, имеет своим назначением прообразовывать или предуказывать на что-либо, соответствующее древнему, ветхозаветному, будущее, новозаветное. Прошедшее Апостол рассматривает, как подготовительный момент развития, в зачатке содержащий в себе то, что должно явиться в Новом Завете. Но если сравнить обоих Адамов - ветхозаветного и новозаветного - в отношении их достоинства, то нужно сказать, что Христос (второй Адам) есть прототип, оригинал, а Адам (первый Адам) - это отражение, это образ Его [ "Будущим" Апостол, по Цану, называет Христа не по отношению к настоящему времени, когда Апостол писал свое послание, но с точки зрения человека, жившего до пришествия Христа].
Adam Clarke: Commentary on the Bible - 1831
5:13: For until the law sin was in the world - As death reigned from Adam to Moses, so also did sin. Now, as there was no written law from Adam to that given to Moses, the death that prevailed could not be the breach of that law; for sin, so as to be punished with temporal death, is not imputed where there is no law, which shows the penalty of sin to be death. Therefore, men are not subjected to death for their own personal transgressions, but for the sin of Adam; as, through his transgression, all come into the world with the seeds of death and corruption in their own nature, superadded to their moral depravity. All are sinful - all are mortal - and all must die.
Albert Barnes: Notes on the Bible - 1834
5:13
For until the law ... - This verse, with the following verses to the 17th, is usually regarded as a parenthesis. The Law here evidently means the Law given by Moses. "Until the commencement of that administration, or state of things under the law." To see the reason why he referred to this period between Adam and the Law, we should recall the design of the apostle, which is, to show the exceeding grace of God in the gospel, abounding, and superabounding, as a complete remedy for all the evils introduced by sin. For this purpose he introduces three leading conditions, or states, where people sinned, and where the effects of sin were seen; in regard to each and all of which the grace of the gospel superabounded. The first was that of Adam, with its attendant train of ills Rom 5:12, which ills were all met by the death of Christ, Rom 5:15-18. The second period or condition was that long interval in which men had only the light of nature, that period occurring between Adam and Moses. This was a fair representation of the condition of the world without Revelation, and without law, Rom 5:13-14. Sin then reigned - reigned everywhere where there was no law. But the grace of the gospel abounded over the evils of this state of man. The third was under the Law, Rom 5:20. The Law entered, and sin was increased, and its evils abounded. But the gospel of Christ abounded even over this, and grace triumphantly reigned. So that the plan of justification met all the evils of sin, and was adapted to remove them; sin and its consequences as flowing from Adam; sin and its consequences when there was no written Revelation; and sin and its consequences under the light and terrors of the Law.
Sin was in the world - People sinned. They did what was evil.
But sin is not imputed - Is not charged against people, or they are not held guilty of it where there is no law. This is a self-evident proposition, for sin is a violation of law; and if there is no law, there can be no wrong. Assuming this as a self-evident proposition, the connection is, that there must have been a law of some kind; a "law written on their hearts," since sin was in the world, and people could not be charged with sin, or treated as sinners, unless there was some law. The passage here states a great and important principle, that people will not be held to be guilty unless there is a law which binds them of which they are apprized, and which they voluntarily transgress; see the note at Rom 4:15. This verse, therefore, meets an objection that might be started from what had been said in Rom 4:15. The apostle had affirmed that "where no law is there is no transgression." He here stated that all were sinners. It might be objected, that as during this long period of time they had no law, they could not be stoners. To meet this, he says that people were then in fact sinners, and were treated as such, which showed that there must have been a law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: until: Gen 4:7-11, Gen 6:5, Gen 6:6, Gen 6:11, Gen 8:21, Gen 13:13, Gen 18:20, Gen 19:4, Gen 19:32, Gen 19:36, Gen 38:7, Gen 38:10
but sin: Rom 4:15; Co1 15:56; Jo1 3:4, Jo1 3:14
Geneva 1599
5:13 (11) (For until (o) the law sin was in the world: but sin is not (p) imputed when there is no law.
(11) That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.
(o) Even from Adam to Moses.
(p) Where there is no law made, no man is punished as faulty and guilty.
John Gill
5:13 For until the law, sin was in the world,.... This is a proof of sin's having entered into the world, by one man's transgression of the positive law of God, which forbid him the eating of the fruit of the tree of knowledge of good and evil; since it was in the world before the law of Moses was given: the sin of Adam and the guilt of that were in the world before, and came upon all men to condemnation; the general corruption of nature appeared before; and actual sins, and transgressions of all sorts were committed before; as by the immediate posterity of Adam, by the men of the old world, by the inhabitants of Sodom and Gomorrah, by the patriarchs and their posterity, by the Egyptians, Canaanites, and others. They were all guilty of sin, corrupted by it, and under the dominion of it, except such as were released from it by the grace of God: now when sin is said to be until this time, the meaning is not that it existed and continued until the law of Moses took place, and then ceased; for that law did not, and could not take away sin, it rather increased it, at least it became more known by it; but that it was in being before it, and had influence and power over the sons of men, so as to subject them to death:
but sin is not imputed when there is no law. This looks like an objection, that if there was no law before Moses's time, then there was no sin, nor could any action of man be known or accounted by them as sinful, or be imputed to them to condemnation; or rather it is a concession, allowing that where there is no law, sin is not imputed; but there was a law before that law of Moses, which law was transgressed, and the sin or transgression of it was imputed to men to condemnation and death, as appears from what follows.
John Wesley
5:13 For until the law sin was in the world - All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned, even then, appears in that all died.
Robert Jamieson, A. R. Fausset and David Brown
5:13 For until the law sin was in the world--that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.
but sin is not imputed where there is no law--"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.
5:145:14: Այլ թագաւորեա՛ց մահ յԱդամայ մինչեւ ՚ի Մովսէս, եւ ՚ի վերայ չյանցուցելոցն, ըստ նմանութեան յանցուածոցն Ադամայ, որ է օրինակ հանդերձելոցն[3376]։ [3376] Ոսկան. Մինչեւ ցՄօսէս։ Ոմանք. Ըստ նմանութեանն... օրինակ հանդերձելոյն։
14 սակայն մահը թագաւորեց Ադամից մինչեւ Մովսէս նոյնիսկ նրանց վրայ, որոնք Ադամի յանցանքի նման յանցանք չգործեցին, Ադամի, որը օրինակն է նրա, որ գալու էր:
14 Սակայն մահը Ադամէն մինչեւ Մովսէս թագաւորեց, նաեւ Ադամին յանցանքին նման չմեղանչողներուն վրայ ալ, որ օրինակ էր անոր որ ետքը պիտի գար։
Այլ թագաւորեաց մահ յԱդամայ մինչեւ ի Մովսէս եւ ի վերայ չյանցուցելոցն ըստ նմանութեան յանցուածոցն Ադամայ, որ է օրինակ հանդերձելոցն:

5:14: Այլ թագաւորեա՛ց մահ յԱդամայ մինչեւ ՚ի Մովսէս, եւ ՚ի վերայ չյանցուցելոցն, ըստ նմանութեան յանցուածոցն Ադամայ, որ է օրինակ հանդերձելոցն[3376]։
[3376] Ոսկան. Մինչեւ ցՄօսէս։ Ոմանք. Ըստ նմանութեանն... օրինակ հանդերձելոյն։
14 սակայն մահը թագաւորեց Ադամից մինչեւ Մովսէս նոյնիսկ նրանց վրայ, որոնք Ադամի յանցանքի նման յանցանք չգործեցին, Ադամի, որը օրինակն է նրա, որ գալու էր:
14 Սակայն մահը Ադամէն մինչեւ Մովսէս թագաւորեց, նաեւ Ադամին յանցանքին նման չմեղանչողներուն վրայ ալ, որ օրինակ էր անոր որ ետքը պիտի գար։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Однако же смерть царствовала от Адама до Моисея и над несогрешившими подобно преступлению Адама, который есть образ будущего.
5:14  ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ ἀδὰμ μέχρι μωϊσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῶ ὁμοιώματι τῆς παραβάσεως ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
5:14. ἀλλὰ (other) ἐβασίλευσεν (it-ruled-of,"ὁ (the-one) θάνατος (a-death,"ἀπὸ (off) Ἀδὰμ (of-an-Adam) μέχρι (unto-lest-whilst) Μωυσέως (of-a-Mouseus) καὶ (and) ἐπὶ (upon) τοὺς (to-the-ones) μὴ (lest) ἁμαρτήσαντας ( to-having-un-adjusted-along ) ἐπὶ (upon) τῷ (unto-the-one) ὁμοιώματι (unto-an-en-along-belonging-to) τῆς (of-the-one) παραβάσεως (of-a-stepping-beside) Ἀδάμ, (of-an-Adam,"ὅς (which) ἐστιν (it-be) τύπος (an-impression) τοῦ (of-the-one) μέλλοντος. (of-impending)
5:14. sed regnavit mors ab Adam usque ad Mosen etiam in eos qui non peccaverunt in similitudinem praevaricationis Adae qui est forma futuriBut death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
14. Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come.
5:14. Yet death reigned from Adam until Moses, even in those who have not sinned, in the likeness of the transgression of Adam, who is a figure of him who was to come.
5:14. 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.
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:

14: Однако же смерть царствовала от Адама до Моисея и над несогрешившими подобно преступлению Адама, который есть образ будущего.
5:14  ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ ἀδὰμ μέχρι μωϊσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῶ ὁμοιώματι τῆς παραβάσεως ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος.
5:14. sed regnavit mors ab Adam usque ad Mosen etiam in eos qui non peccaverunt in similitudinem praevaricationis Adae qui est forma futuri
But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come.
5:14. Yet death reigned from Adam until Moses, even in those who have not sinned, in the likeness of the transgression of Adam, who is a figure of him who was to come.
5:14. 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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Adam Clarke: Commentary on the Bible - 1831
5:14: Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: -
1. That sin was in the world from Adam to Moses.
2. That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam's transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham.
3. That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet -
4. Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam's one transgression.
Who is the figure of him that was to come - Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars: -
1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, Rom 5:12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, Joh 1:9.
2. As in Adam all die; so in Christ shall all be made alive, Co1 15:22. For, since by man came death, by man came also the resurrection of the dead, Co1 15:21.
3. As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, Rom 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.
Albert Barnes: Notes on the Bible - 1834
5:14: Nevertheless - Notwithstanding that sin is not imputed where there is no law, yet death reigned.
Death reigned - People died; they were under the dominion of death in its various melancholy influences. The expression "death reigned" is one that is very striking. It is a representation of death as a monarch; having dominion over all that period, and overall those generations. Under his dark and withering reign people sank down to the grave. We have a similar expression when we represent death as "the king of terrors." It is a striking and affecting personification, for.
(1) His reign is absolute. He strikes down whom he pleases, and when he pleases.
(2) there is no escape. All must bow to his sceptre, and be humbled beneath his hand,
(3) it is universal. Old and young alike are the subjects of his gloomy empire.
(4) It would be an eternal reign if itwere not for the gospel.
It would shed unmitigated woes upon the earth; and the silent tread of this terrific king would produce only desolation and tears foRev_er.
From Adam to Moses - From the time when God gave one Rev_ealed law to Adam, to the time when another Rev_ealed Law was given to Moses. This was a period of 2500 years; no inconsiderable portion of the history of the world. Whether people were regarded and treated as sinners then, was a very material inquiry in the argument of the apostle. The fact that they died is alleged by him as full proof that they were sinners; and that sin had therefore scattered extensive and appalling woes among people.
Even over them - Over all those generations. The point or emphasis of the remark here is, that it reigned over those that had sinned under a different economy from that of Adam. This was what rendered it so remarkable; and which showed that the withering curse of sin had been felt in all dispensations, and in all times.
After the similitude ... - In the same way; in like manner. The expression "after the similitude" is an Hebraism, denoting in like manner, or as. The difference between their case and that of Adam was plainly that Adam had a Rev_ealed and positive law. They had not. They had only the law of nature, or of tradition. The giving of a law to Adam, and again to the world by Moses, were two great epochs between which no such event had occurred. The race wandered without Revelation. The difference contemplated is not that Adam was an actual sinner, and that they had sinned only by imputation. For,
(1) The expression "to sin by imputation" is unintelligible, and conveys no idea.
(2) The apostle makes no such distinction, and conveys no such idea.
(3) His very object is different. It is to show that they were actual sinners; that they transgressed law; and the proof of this is that they died.
(4) It is utterly absurd to suppose that people from the time of Adam to Moses were sinners only by imputation. All history is against it; nor is there the slightest ground of plausibility in such a supposition.
Of Adam's transgression - When he broke a plain, positive Rev_ealed law. This transgression was the open violation of a positive precept; theirs the violation of the laws communicated in a different way; by tradition, reason, conscience, etc. Many commentators have supposed that infants are particularly referred to here. Augustine first suggested this, and he has been followed by many others. But probably in the whole compass of the expositions of the Bible, there is not to be found a more unnatural and forced construction than this. For,
(1) The apostle makes no mention of infants. He does not in the remotest form allude to them by name, or give any intimation that he had reference to them.
(2) the scope of his argument is against it. Did infants only die? Were they the only persons that lived in this long period? His argument is complete without supposing that he referred to them. The question in regard to this long interval was, whether people were sinners? Yes, says the apostle. They died. Death reigned; and this proves that they were sinners. If it should be said that the death of infants would prove that they were sinners also, I answer,
(a) That this was an inference which the apostle does not draw, and for which he is not responsible. It is not affirmed by him.
(b) If it did refer to infants, what would it prove? Not that the sin of Adam was imputed, but that they were personally guilty, and transgressors. For this is the only point to which the argument tends.
The apostle here says not one word about imputation. He does not even refer to infants by name; nor does he here introduce at all the doctrine of imputation. All this is mere philosophy introduced to explain difficulties; but whether true or false, whether the theory explains or embarrasses the subject, it is not needful here to inquire.
(3) the very expression here is against the supposition that infants are intended. One form of the doctrine of imputation as held by Edwards, Starter, etc. has been that there was a constituted oneness or personal identity between Adam and his posterity; and that his sin was regarded as truly and properly theirs; and they as personally blameworthy or ill-deserving for it, in the same manner as a man at 40 is answerable for his crime committed at 20. If this doctrine be true, then it is certain that they not only had "sinned after the similitude of Adam's transgression," but had committed the very identical sin, and that they were answerable for it as their own. But this doctrine is now abandoned by all or nearly all who profess to be Calvinists; and as the apostle expressly says that they had not sinned after the similitude of Adam's transgression, it cannot be intended here.
(4) the same explanation of the passage is given by interpreters who nevertheless held to the doctrine of imputation. Thus, Calvin says on this passage, "Although this passage is understood commonly of infants, who, being guilty of no actual sin, perish by original depravity, yet I prefer that it should be interpreted generally of those who have not the Law. For this sentiment is connected with the preceding words, where it is said that sin is not imputed where there is no law. For they had not sinned according to the similitude of Adam's transgression, because they had not as he had the will of God Rev_ealed. For the Lord forbid Adam to touch the fruit (of the tree) of the knowledge of good and evil; but to them he gave no command but the testimony of conscience." Calvin, however, supposes that infants are included in the "universal catalogue" here referred to. Turretine also remarks that the discussion here pertains to all the adults between Adam and Moses. Indeed, it is perfectly manifest that the apostle here has no particular reference to infants; nor would it have ever been supposed, but for the purpose of giving support to the mere philosophy of a theological system.
(According to our author, the disputed clause in Rom 5:14, "even over them," etc., is to be understood of those who had not sinned against "a Rev_ealed or positive law." Many eminent critics have explained the phrase in the same way, and yet arrived at a very different conclusion from that stated in the commentary, namely, that people die simply on account of actual or personal sin. - Bloomfield Crit. Dig. vol. v. p. 520. There are, however, very strong objections against this interpretation.
1. It is not consistent with the scope of the passage. The apostle had asserted in Rom 5:12, that all die in consequence of the sin of the one man (see the supplementary note). And in Rom 5:13-14 proceeds to prove his position thus: People universally die; they must, therefore, have transgressed some law; not the Law of Moses, for people died before that was in being. Death absolutely reigned between Adam and Moses, even over them who had not broken a Rev_ealed law. therefore, people have died, in consequence of the sin of the one man. But in this chain of reasoning there is a link awanting. The conclusion does not follow; for though the persons in question had not broken a positive law, they had yet broken the law of nature, written on the heart, and might, therefore, have been condemned on account of a breach of it, Rom 2:12. But if we explain the clause under discussion, of infants who have not personally sinned like Adam against any law whatever, we ascend at once to the conclusion, that all die on account of Adam's sin.
2. The particle "even," καί kai seems to intimate, that a new class different from that before mentioned, or at all events a subdivision of it, is now to be introduced. None of all the multitudes that lived between Adam and Moses, had sinned against a positive or Rev_ealed law. To avoid an unmeaningful tautology therefore, some other sense must be attached to the clause. It is vain to affirm that the particle "even" simply lays "emphasis" on the fact, that they die who had not sinned against a positive law, since were we to admit this forced construction, we should still ask, to what purpose is the emphasis? The fact to which it is supposed to draw attention, as has been noticed already, falls short of proving the apostle's point.
3. Moreover, since "the similitude," etc. is quite a general expression containing no particular intimation in itself, as to that, in which the likeness consists, we are just as much at liberty to find the resemblance in personal transgression, as others, in transgression against Rev_ealed laws. To sin personally is to sin like Adam. Nay, the resemblance in this case is complete; in the other view it is imperfect, scarcely deserving to be called a resemblance at all. For they who have no Rev_ealed law, may yet be said to sin like Adam in some very important respects. They sin wilfully and presumptuously against the law written in their hearts, in spite of the remonstrances of conscience, etc. The only difference in fact, lies in the mode or manner of Revelation. But if we suppose the likeness to lie in personal sin, we can find a class who have not sinned like Adam in any way whatever. And why this class should be supposed omitted, in an argument to prove that all people die in consequence of Adam's sin, it is difficult to conceive.
What though infants are not "alluded to by name?" No one has ever asserted it. Had this been the case, there could have been no dispute on the point. To say, however, that the apostle "does not give any intimation that he had reference to infants," is just a begging of the question, a taking for granted what requires to be proved. Perhaps, as Edwards suggests, "such might be the state of language among Jews and Christians at that day, that the apostle might have no phrase more aptly to express this meaning. The manner in which the epithets personal and actual, are used and applied now in this case, is probably of later date, and more modern use," p. 312, Orig. Sin.
The learned author of this commentary objects further, to the opinion that infants who have not sinned personally are embraced in the clause under discussion; that "to sin by imputation is unintelligible, and conveys no idea." It is his own language, and he alone is responsible for it. He tells us also, that "it is utterly absurd, to suppose that people, from the time of Adam to Moses, were sinners only by imputation." No one ever supposed so, nor does the view, to which he objects, at all involve any such consequence. Again he affirms, "that the scope of the apostle's argument is against the application of the clause to infants;" and asks, for what purpose we cannot divine: "Did infants only die?" The answer is obvious. No! Death reigned over all who lived from Adam to Moses, even over that class who had not sinned personally. As to the true scope of the passage, and the view that is most consonant to it, enough has been said already.)
Who is the figure - τύπος tupos. "Type." This word occurs sixteen times in the New Testament, Joh 20:25 (twice); Act 7:43-44; Act 23:25; Rom 5:14; Rom 6:17; Co1 10:6, Co1 10:11; Phi 3:17; Th1 1:7; Th2 3:9; Ti1 4:12; Tit 2:7; Heb 8:5; Pe1 5:3. It properly means,
(1) Any impression, note, or mark, which is made by percussion, or in any way, Joh 20:25, "the print (type) of the nails."
(2) an effigy or image which is made or formed by any rule; a model, pattern. Act 7:43, "ye took up the tabernacle of Moloch and the star of your god Remphan, figures (types) which ye had made." Act 7:44, "that he should make it (the tabernacle) according to the fashion (type) which he had seen," Heb 8:5.
(3) a brief argument, or summary, Act 23:25.
(4) a rule of doctrine, or a law or form of doctrine, Rom 6:17.
(5) an example or model to be imitated; an example of what we ought to be, Phi 3:17; Th1 1:7; Th2 3:9; Ti1 4:12; Tit 2:7; Pe1 5:3; or an example which is to be avoided, an example to warn us, Co1 10:6, Co1 10:11.
In this place it is evidently applied to the Messiah. The expression "he who was to come" is often used to denote the Messiah. As applied to him, it means that there was in some respects a similarity between the results of the conduct of Adam and the effects of the work of Christ. It does not mean that Adam was constituted or appointed a type of Christ, which would convey no intelligible idea; but that a resemblance may be traced between the effects of Adam's conduct and the work of Christ. It does not mean that the person of Adam was typical of Christ; but that between the results of his conduct and the work of Christ, there may be instituted a comparison, there may be traced some resemblance. What that is, is stated in the following verses. It is mainly by way of contrast that the comparison is instituted, and may be stated as consisting in the following points of resemblance or contrast.
(1) Contrast.
(a) By the crime of one, many are dead; by the work of the other, grace will much more abound, Rom 5:15.
(b) In regard to the acts of the two. In the case of Adam, one offence led on the train of woes; in the case of Christ, his work led to the remission of many offences, Rom 5:16.
(c) In regard to the effects. Death reigned by the one; but life much more over the other.
(2) Resemblance. By the disobedience of one, many were made sinners; by the obedience of the other, many shall be made righteous, Rom 5:18-19. It is clear, therefore, that the comparison which is instituted is rather by way of antithesis or contrast, than by direct resemblance. "The main design is to show that greater benefits have resulted from the work of Christ, than evils from the fall of Adam." A comparison is also instituted between Adam and Christ in Co1 15:22, Co1 15:45. The reason is, that Adam was the first of the race; he was the fountain, the head, the father; and the consequences of that first act could be seen everywhere. By a divine constitution the race was so connected with him, that it was made certain that, if he fell, all would come into the world with a nature depraved, and subject to calamity and death, and would be treated as if fallen, and his sin would thus spread crime, and woe, and death everywhere. The evil effects of the apostasy were everywhere seen; and the object of the apostle was to show that the plan of salvation was adapted to meet and more than counterveil the evil effects of the fall. He argued on great and acknowledged facts - that Adam was the first sinner, and that from him, as a fountain, sin and death had flowed through the world. Since the consequences of that sin had been so disastrous and widespread, his design is to show that from the Messiah effects had flowed more beneficent than the former were ruinous.
"In him the tribes of Adam boast.
More blessings than their father lost."
Watts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: death: Rom 5:17, Rom 5:21; Gen 4:8, Gen 5:5-31, Gen 7:22, Gen 19:25; Exo 1:6; Heb 9:27
even: Rom 8:20, Rom 8:22; Exo 1:22, Exo 12:29, Exo 12:30; Jon 4:11
who is the figure: Or "type (pattern, or resemblance, τυπον [Strong's G5179]), of him who was to come," i. e., THE MESSIAH. Mr. Baxter remarks, It is indeed interesting to compare, on Scripture authority, Adam as the root of sin and death to all, with CHRIST, who is to all true Christians the root of holiness and life.
Geneva 1599
5:14 (12) Nevertheless death reigned from Adam to Moses, even over (q) them that had not sinned after the (r) similitude of Adam's transgression, (13) who is the figure of him that was to come.
(12) But that this law was not the universal law, and that death did not proceed from any actual sin of everyone particularly, it appears by this, that the very infants which neither could ever know nor transgress that natural law, are nonetheless dead as well as Adam.
(q) Our infants.
(r) Nor after the manner of sin of those who are older, following their lusts: but yet the whole posterity was corrupted in Adam when he knowingly and willingly sinned.
(13) Now that first Adam corresponds to the latter, who is Christ, as it is afterward declared.
John Gill
5:14 Nevertheless death reigned from Adam to Moses,.... Though the law of Moses was not yet given, death exerted itself, and extended its dominion over all the sons and daughters of Adam, during the interval between Adam and Moses; which clearly shows that sin was in the world, and that there must be a law in being, which that was a transgression of: death is represented as a king, as sin and Satan sometimes are; and indeed, death reigns by sin, and Satan both by sin and death; their empires rise, stand, and fall together. So Bildad calls death "the king of terrors", Job 18:14; and a very formidable and powerful king he is; his dominion is very large, his power uncontrollable, and the dread of him very great, especially to Christless sinners. The Jews say (b), that at the resurrection the world will be renewed, and will not be as at the first, when , "death reigned in the world"; referring to the same period of time the apostle here does. The subjects of his government were not only adult persons, who had been guilty of many actual transgressions, but he reigned
even over them that had not sinned after the similitude of Adam's transgression. This does not exclude the dominion of death over such who had sinned after the likeness of Adam, but rather confirms its power over them; nor does it intend adult Gentiles, who did not sin in the same manner, nor against the same law, as Adam did; but it designs infants, not yet guilty of actual sin; and therefore since death reigns over them, who only holds and exercises his dominion by virtue of sin, it follows, that they must have original sin in them; the guilt of Adam's transgression must be imputed to them, and the corruption of nature, from him, derived unto them, or it could not reign over them. A child of a year old, the Jewish doctors (c) say, has not tasted the taste of sin, that is, has not committed actual sin; and observe (d), that young children die on account of the sins of their parents: but the true reason of their dying is here suggested by the apostle; which is the transgression of Adam:
who is the figure of him that was to come; meaning, either his posterity that were to come out of his loins, whose figure, type, and representative he was; or rather Christ, who is sometimes called , "he that was to come"; and the Arabic version reads the words thus, "who was a type of Adam that was expected"; that is, of Christ the second Adam, that was expected to come, according to the promise and prophecy: of him the first Adam was a type, in his human nature, in the formation and quality of it; as the first Adam was made by God of the virgin earth, the second Adam was born of a virgin; as the first, so the second Adam was pure, holy, upright, and wise; in his office, as Lord of the world, head of the woman, priest in his house, and prophet to his posterity; in his marriage with Eve, a figure of the church; but in nothing more clearly than in his being a covenant head to all his offspring: and this is what the apostle chiefly designs, since he runs the parallel between them on this account in the following verses; showing, that as the one conveyed sin and death to all his seed, so the other communicates righteousness and life to all that belong to him. So the Jews say (e), that by Adam is intimated the righteous branch, the Messiah; and that , "the secret of Adam is the secret of the Messiah".
(b) Tzeror Hammor, fol. 96. 1. (c) T. Bab. Yoma, fol. 22. 2. (d) Massecheth Calah, fol. 17. 2. (e) R. Abraham Seba, Tzeror Hammor, fol. 2. 3. & 3. 1.
John Wesley
5:14 Death reigned - And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered. Even over them that had not sinned after the likeness of Adam's transgression - Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law. Who is the figure of him that was to come - Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death ; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.
Robert Jamieson, A. R. Fausset and David Brown
5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression--But who are they?--a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [AUGUSTINE, BEZA, HODGE]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in Rom 5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it--which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice--namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them."
who is the figure--or, "a type."
of him that was to come--Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [FRITZSCHE, DE WETTE, ALFORD]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").
5:155:15: Այլ ո՛չ որպէս յանցանքն, նոյնպէս եւ շնորհքն. զի եթէ միոյն յանցանօք բազո՛ւմք մեռան, ո՛րչափ եւս առաւել շնո՛րհքն Աստուծոյ եւ պարգեւք շնորհօք միո՛յն մարդոյ Յիսուսի Քրիստոսի ՚ի բազումս առաւելաւ[3377]։ [3377] Ոմանք. Զի թէ... բազումք մեղան, որչ՛՛... եւ պարգեւքն շնորհօք միոյն մարդոյն։
15 Բայց շնորհն այնպէս չէ, ինչպէս յանցանքը. որովհետեւ, եթէ մէկի յանցանքով շատեր մեռան, որչա՜փ եւս առաւել Աստծու շնորհները եւ պարգեւները մէ՛կ մարդու՝ Յիսուս Քրիստոսի շնորհով աւելացան շատերի մէջ:
15 Բայց շնորհքը յանցանքին պէս չէ. վասն զի եթէ մարդու մը յանցանքովը շատեր մեռան, ալ որչա՜փ աւելի Աստուծոյ շնորհքը եւ այն պարգեւը որ Յիսուս Քրիստոսի՝ մէկ մարդուն՝ շնորհքովն է, շատերուն վրայ աւելցաւ։
Այլ ոչ որպէս յանցանքն նոյնպէս եւ շնորհքն. զի եթէ միոյն յանցանօք բազումք մեռան, ո՛րչափ եւս առաւել շնորհքն Աստուծոյ եւ պարգեւք, շնորհօք միոյն մարդոյ Յիսուսի Քրիստոսի, ի բազումս առաւելան:

5:15: Այլ ո՛չ որպէս յանցանքն, նոյնպէս եւ շնորհքն. զի եթէ միոյն յանցանօք բազո՛ւմք մեռան, ո՛րչափ եւս առաւել շնո՛րհքն Աստուծոյ եւ պարգեւք շնորհօք միո՛յն մարդոյ Յիսուսի Քրիստոսի ՚ի բազումս առաւելաւ[3377]։
[3377] Ոմանք. Զի թէ... բազումք մեղան, որչ՛՛... եւ պարգեւքն շնորհօք միոյն մարդոյն։
15 Բայց շնորհն այնպէս չէ, ինչպէս յանցանքը. որովհետեւ, եթէ մէկի յանցանքով շատեր մեռան, որչա՜փ եւս առաւել Աստծու շնորհները եւ պարգեւները մէ՛կ մարդու՝ Յիսուս Քրիստոսի շնորհով աւելացան շատերի մէջ:
15 Բայց շնորհքը յանցանքին պէս չէ. վասն զի եթէ մարդու մը յանցանքովը շատեր մեռան, ալ որչա՜փ աւելի Աստուծոյ շնորհքը եւ այն պարգեւը որ Յիսուս Քրիստոսի՝ մէկ մարդուն՝ շնորհքովն է, շատերուն վրայ աւելցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: Но дар благодати не как преступление. Ибо если преступлением одного подверглись смерти многие, то тем более благодать Божия и дар по благодати одного Человека, Иисуса Христа, преизбыточествуют для многих.
5:15  ἀλλ᾽ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῶ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῶ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου ἰησοῦ χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.
5:15. Ἀλλ' (Other) οὐχ (not) ὡς (as) τὸ (the-one) παράπτωμα, (a-falling-beside-to) οὕτως (unto-the-one-this) [καὶ] "[and]"τὸ (the-one) χάρισμα: (a-granting-to) εἰ (if) γὰρ (therefore) τῷ (unto-the-one) τοῦ (of-the-one) ἑνὸς (of-one) παραπτώματι (unto-a-falling-beside-to,"οἱ (the-ones) πολλοὶ ( much ) ἀπέθανον, (they-had-died-off,"πολλῷ (unto-much) μᾶλλον (more-such) ἡ (the-one) χάρις (a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἡ (the-one) δωρεὰ (a-gift) ἐν (in) χάριτι (unto-a-granting) τῇ (unto-the-one) τοῦ (of-the-one) ἑνὸς (of-one) ἀνθρώπου (of-a-mankind) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) εἰς (into) τοὺς (to-the-ones) πολλοὺς ( to-much ) ἐπερίσσευσεν. (it-abouted-of)
5:15. sed non sicut delictum ita et donum si enim unius delicto multi mortui sunt multo magis gratia Dei et donum in gratiam unius hominis Iesu Christi in plures abundavitBut not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
15. But not as the trespass, so also the free gift. For if by the trespass 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 unto the many.
5:15. But the gift is not entirely like the offense. For though by the offense of one, many died, yet much more so, by the grace of one man, Jesus Christ, has the grace and gift of God abounded to many.
5:15. 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.
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:

15: Но дар благодати не как преступление. Ибо если преступлением одного подверглись смерти многие, то тем более благодать Божия и дар по благодати одного Человека, Иисуса Христа, преизбыточествуют для многих.
5:15  ἀλλ᾽ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῶ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῶ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου ἰησοῦ χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν.
5:15. sed non sicut delictum ita et donum si enim unius delicto multi mortui sunt multo magis gratia Dei et donum in gratiam unius hominis Iesu Christi in plures abundavit
But not as the offence, so also the gift. For if by the offence of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
5:15. But the gift is not entirely like the offense. For though by the offense of one, many died, yet much more so, by the grace of one man, Jesus Christ, has the grace and gift of God abounded to many.
5:15. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Из того, что Христос есть первотип Адама, с необходимостью следует, что Его действие на человечество соответствует действию, оказанному Адамом. Но все-таки разница между этими действиями есть и разница приятная для человека. Спасение, какое дарует нам Христос, представляет собою нечто несравненно более достоверное, чем то осуждение, какое навлек на все свое потомство Адам. Почему же достовернее? Потому что благодать сильнее, чем грех: дело Адамово будет уничтожено, дело Христово останется вечно существовать! - Но дар... Этим оно ограничивает начатую им параллель между Адамом и Христом. - Дар благодати (carisma) - это благодатный дар, который нам сделал Христос, по любви к нам принесший в жертву за нас Свою жизнь. - Преступление - грех Адама, который оказал такое гибельное влияние на весь человеческий род. - Многие - все потомки Адама. Апостол употребил это выражение, очевидно, для того, чтобы вышло соответствие второй половине сравнения. Благодать Христову получают не все, а многие (верующие); так и о наследующих грех Адамов сказано, как о многих. - Благодать Божия и дар по благодати... Этот образ выражения называется гендиадис (одно, обозначенное двумя выражениями) и может быть передан так: "благодать Божия, которая состоит в спасении, дарованном нам во Христе". Дар по благодати - точнее нужно перевести: благодатный дар (dwrea en cariti). - Преизбыточествует. Златоуст говорит. "Христос не только исправил все то, что повреждено Адамом, но все сие восстановил в большей мере и в высшей степени".
Adam Clarke: Commentary on the Bible - 1831
5:15: But not as the offense, so also is the free gift - The same learned writer, quoted above, continues to observe: -
"It is evident that the apostle, in this and the two following verses, is running a parallel, or making a comparison between the offense of Adam and its consequence; and the opposite gift of God and its consequences. And, in these three verses, he shows that the comparison will not hold good in all respects, because the free gift, χαρισμα, bestows blessings far beyond the consequences of the offense, and which, therefore, have no relation to it. And this was necessary, not only to prevent mistakes concerning the consequence of Adam's offense, and the extent of Gospel grace; but it was also necessary to the apostle's main design, which was not only to prove that the grace of the Gospel extends to all men, so far as it takes off the consequence of Adam's offense, (i.e. death, without the promise or probability of a resurrection), but that it likewise extends to all men, with respect to the surplusage of blessings, in which it stretches far beyond the consequence of Adam's offense. For, the grace that takes off the consequence of Adam's offense, and the grace which abounds beyond it, are both included in the same χαρισμα, or free gift, which should be well observed; for in this, I conceive, lie the connection and sinews of the argument: the free gift, which stands opposed to Adam's offense, and which, I think, was bestowed immediately after the offense; Gen 3:15 : The seed of the woman shall bruise the serpent's head. This gift, I say, includes both the grace which exactly answers to the offense, and is that part of the grace which stretches far beyond it. And, if the one part of the gift be freely bestowed on all mankind, as the Jews allow, why not the other? especially, considering that the whole gift stands upon a reason and foundation in excellence and worth, vastly surpassing the malignity and demerit of the offense; and, consequently, capable of producing benefits vastly beyond the sufferings occasioned by the offense. This is the force of the apostle's argument; and therefore, supposing that in the 18th and l9th verses, literally understood, he compares the consequence of Adam's offense and Christ's obedience, only so far as the one is commensurate to the other, yet his reasoning, Rom 5:15-17, plainly shows that it is his meaning and intention that we should take into his conclusion the whole of the gift, so far as it can reach, to all mankind."
For if, through the offense of one, many be dead - That the οἱ πολλοι, the many of the apostle here means all mankind needs no proof to any but that person who finds himself qualified to deny that all men are mortal. And if the many, that is, all mankind, have died through the offense of one; certainly, the gift by grace, which abounds unto τους πολλους, the many, by Christ Jesus, must have reference to every human being. If the consequences of Christ's incarnation and death extend only to a few, or a select number of mankind - which, though they may be considered many in themselves, are few in comparison of the whole human race - then the consequences of Adam's sin have extended only to a few, or to the same select number: and if only many, and not all have fallen, only that many had need of a Redeemer. For it is most evident that the same persons are referred to in both clauses of the verse. If the apostle had believed that the benefits of the death of Christ had extended only to a select number of mankind, he never could have used the language he has done here: though, in the first clause, he might have said, without any qualification of the term, Through the offense of one, Many are dead; in the 2nd clause, to be consistent with the doctrine of particular redemption, he must have said, The grace of God, and the gift by grace, hath abounded unto Some. As by the offense of one judgment came upon All men to condemnation; so, by the righteousness of one, the free gift came upon Some to justification, Rom 5:18. As, by one man's disobedience, Many were made sinners; so, by the obedience of one, shall Some be made righteous, Rom 5:19. As in Adam All die; so, in Christ, shall Some be made alive, Co1 15:22. But neither the doctrine nor the thing ever entered the soul of this divinely inspired man.
Hath abounded unto many - That is, Christ Jesus died for every man; salvation is free for all; saving grace is tendered to every soul; and a measure of the Divine light is actually communicated to every heart, Joh 1:9. And, as the grace is offered, so it may be received; and hence the apostle says, Rom 5:17 : They which receive abundance of grace, and of the gift of righteousness, shall reign in life by Christ Jesus: and by receiving is undoubtedly meant not only the act of receiving, but retaining and improving the grace which they receive; and, as all may receive, so All may improve and retain the grace they do receive; and, consequently, All may be eternally saved. But of multitudes Christ still may say, They Will not come unto me, that they might have life.
Albert Barnes: Notes on the Bible - 1834
5:15: But not as the offence - This is the first point of contrast between the effect of the sin of Adam and of the work of Christ. The word "offence" means properly a fall, where we stumble over anything lying in our way It then means sin in general, or crime Mat 6:14-15; Mat 18:35. Here it means the fall, or first sin of Adam. We use the word "fall" as applied to Adam, to denote his first offence, as being that act by which he fell from an elevated state of obedience and happiness into one of sin and condemnation.
So also - The gift is not in its nature and effects like the offence.
The free gift - The favor, benefit, or good bestowed gratuitously on us. It refers to the favors bestowed in the gospel by Christ. These are free, that is, without merit on our part, and bestowed on the undeserving.
For if ... - The apostle does not labor to prove that this is so. This is not the point of his argument, He assumes that as what was seen and known everywhere. His main point is to show that greater benefits have resulted from the work of the Messiah than evils from the fall of Adam.
Through the offence of one - By the fall of one. This simply concedes the fact that it is so. The apostle does not attempt an explanation of the mode or manner in which it happened. He neither says that it is by imputation, nor by inherent depravity, nor by imitation. Whichever of these modes may be the proper one of accounting for the fact, it is certain that the apostle states neither. His object was, not to explain the manner in which it was done, but to argue from the acknowledged existence of the fact. All that is certainly established from this passage is, that as a certain fact resulting from the transgression of Adam, "many" were "dead." This simple fact is all that can be proved from this passage. Whether it is to be explained by the doctrine of imputation, is to be a subject of inquiry independent of this passage. Nor have we a right to assume that this teaches the doctrine of the imputation of the sin of Adam to his posterity. For,
(1) The apostle says nothing of it.
(2) that doctrine is nothing but an effort to explain the manner of an event which the apostle Paul did not think it proper to attempt to explain.
(3) that doctrine is in fact no explanation.
It is introducing all additional difficulty. For to say that I am blameworthy, or ill-deserving for a sin in which I had no agency, is no explanation, but is involving me in an additional difficulty still more perplexing, to ascertain how such a doctrine can possibly be just. The way of wisdom would be, doubtless, to rest satisfied with the simple statement of a fact which the apostle has assumed, without attempting to explain it by a philosophical theory. Calvin accords with the above interpretation. "For we do not so perish by his (Adam's) crime, as if we were ourselves innocent; but Paul ascribes our ruin to him because his sin is the cause of our sin."
(This is not a fair quotation from Calvin. It leaves us to infer, that the Reformer affirmed, that Adam's sin is the cause of actual sin in us, on account of which last only we are condemned. Now under the twelfth verse Calvin says, "The inference is plain, that the apostle does not treat of actual sin, for if every person was the cause of his own guilt, why should Paul compare Adam with Christ?" If our author had not stopt short in his quotation, he would have found immediately subjoined, as an explanation: "I call that our sin, which is inbred, and with which we are born." Our being born with this sin is a proof of our guilt in Adam. But whatever opinion may he formed of Calvin's general views on this subject, nothing is more certain, than that he did not suppose the apostle treated of actual sin in these passages.
Notwithstanding of the efforts that are made to exclude the doctrine of imputation from this chapter, the full and varied manner in which the apostle expresses it, cannot be evaded. "Through the offence of one many be dead" - "the judgment was by one to condemnation" - "By one man's offence death reigned by one" - "By the offence of one, judgment came upon all men to condemnation" - "By one man's disobedience, many were made sinners," etc.
It is vain to tell us, as our author does" under each of these clauses respectively, that the apostle simply states the fact, that the sin of Adam has involved the race in condemnation, without adverting to the manner; for Paul does more than state the fact. He intimates that we are involved in condemnation in a way that bears a certain analogy to the manner in which we become righteous. And on this last, he is, without doubt, sufficiently explicited See a former supplementary note.
In Rom 5:18-19 the apostle seems plainly to affirm the manner of the fact "as by the offence of one," etc., "Even so," etc. "As by one man's disobedience," etc., "so," etc. There is a resemblance in the manner of the two things compared. It we wish to know how guilt and condemnation come by Adam, we have only to inquire, how righteousness and justification come by Christ. "So," that is, in this way, not in like manner. It is not in a manner that has merely some likeness, but it is in the very same manner, for although there is a contrast in the things, the one being disobedience and the other obedience, yet there is a perfect identity in the manner. - Haldane.
It is somewhat remarkable, that while our author so frequently affirms, that the apostle states the fact only, he himself should throughout assume the manner. He will not allow the apostle to explain the manner, nor any one who has a different view of it from himself. Yet he tells us, it is not by imputation that we become involved in Adam's guilt; that people "sin in their own persons, and that therefore they die." This he affirms to be the apostle's meaning. And is this not an explanation of the manner. Are we not left to conclude, that from Adam we simply derive a corrupt nature, in consequence of which we sin personally, and therefore die?)
Many - Greek, "The many." Evidently meaning all; the whole race; Jews and Gentiles. That it means all here is proved in Rom 5:18. If the inquiry be, why the apostle used the word "many" rather than all, we may reply, that the design was to express an antithesis, or contrast to the cause - one offence. One stands opposed to many, rather than to all.
Be dead - See the note on the word "death," Rom 5:12. The race is under the dark and gloomy reign of death. This is a simple fact which the apostle assumes, and which no man can deny.
Much more - The reason of this "much more" is to be found in the abounding mercy and goodness of God. If a wise, merciful, and good Being has suffered such a train of woes to be introduced by the offence of one, have we not much more reason to expect that his grace will superabound?
The grace of God - The favor or kindness of God We have reason to expect under the administration of God more extensive benefits, than we have ills, flowing from a constitution of things which is the result of his appointment.
And the gift by grace - The gracious gift; the benefits flowing from that grace. This refers to the blessings of salvation.
Which is by one man - Standing in contrast with Adam. His appointment was the result of grace; and as he was constituted to bestow favors, we have reason to expect that they will superabound.
Hath abounded - Has been abundant, or ample; will be more than a counterbalance for the ills which have been introduced by the sin of Adam.
Unto many - Greek, Unto the many. The obvious interpretation of this is, that it is as unlimited as "the many" who are dead. Some have supposed that Adam represented the whole of the human race, and Christ a part, and that "the many" in the two members of the verse refer to the whole of those who were thus represented. But this is to do violence to the passage; and to introduce a theological doctrine to meet a supposed difficulty in the text. The obvious meaning is - one from which we cannot depart without doing violence to the proper laws of interpretation - that "the many" in the two cases are co-extensive; and that as the sin of Adam has involved the race - the many - in death; so the grace of Christ has abounded in reference to the many, to the race. If asked how this can be possible, since all have not been, and will not be savingly benefitted by the work of Christ, we may reply,
(1) That it cannot mean That the benefits of the work of Christ should be literally co-extensive with the results of Adam's sin, since it is a fact that people have suffered, and do suffer, from the effects of that fall. In order that the Universalist may draw an argument from this, he must show that it was the design of Christ to destroy all the effects of the sin of Adam. But this has not been in fact. Though the favors of that work have abounded, yet people have suffered and died. And though it may still abound to the many, yet some may suffer here, and suffer on the same principle foRev_er.
(2) though people are indubitably affected by the sin of Adam, as e. g., by being born with a corrupt disposition; with loss of righteousness, with subjection to pain and woe; and with exposure to eternal death; yet there is reason to believe that all those who die in infancy are, through the merits of the Lord Jesus, and by an influence which we cannot explain, changed and prepared for heaven. As nearly half the race die in infancy, therefore there is reason to think that, in regard to this large portion of the human family, the work of Christ has more than repaired the evils of the fall, and introduced them into heaven, and that his grace has thus abounded unto many. In regard to those who live to the period of moral agency, a scheme has been introduced by which the offers of salvation may be made to them, and by which they may be renewed, and pardoned, and saved. The work of Christ, therefore, may have introduced advantages adapted to meet the evils of the fall as man comes into the world; and the original applicability of the one be as extensive as the other. In this way the work of Christ was in its nature suited to abound unto the many.
(3) the intervention of the plan of atonement by the Messiah, pRev_ented the immediate execution of the penalty of the Law, and produced all the benefits to all the race, resulting from the sparing mercy of God. In this respect it was co-extensive with the fall.
(4) he died for all the race, Heb 2:9; Co2 5:14-15; Jo1 2:2. Thus, his death, in its adaptation to a great and glorious result, was as extensive as the ruins of the fall.
(5) the offer of salvation is made to all, Rev 22:17; Joh 7:37; Mat 11:28-29; Mar 16:15. Thus, his grace has extended unto the many - to all the race. Provision has been made to meet the evils of the fall; a provision as extensive in its applicability as was the ruin.
(6) more will probably be actually saved by the work of Christ, than will be finally ruined by the fall of Adam. The number of those who shall be saved from all the human race, it is to be believed, will yet be many more than those who shall be lost. The gospel is to spread throughout the world. It is to be evangelized. The millennial glory is to rise upon the earth; and the Saviour is to reign with undivided empire. Taking the race as a whole, there is no reason to think that the number of those who shall be lost, compared with the immense multitudes that shall be saved by the work of Christ, will be more than are the prisoners in a community now, compared with the number of peaceful and virtuous citizens. A medicine may be discovered that shall be said to triumph over disease, though it may have been the fact that thousands have died since its discovery, and thousands yet will not avail themselves of it; yet the medicine shall have the properties of universal triumph; it is adapted to the many; it might be applied by the many; where it is applied, it completely answers the end. Vaccination is adapted to meet the evils of the small-pox everywhere; and when applied, saves people from the ravages of this terrible disease, though thousands may die to whom it is not applied. It is a triumphant remedy. So of the plan of salvation. Thus, though all shall not be saved, yet the sin of Adam shall be counteracted; and grace abounds unto the many. All this fulness of grace the apostle says we have reason to expect from the abounding mercy of God.
(The "many" in the latter clause of this verse, cannot be regarded as co-extensive with the "many" that are said to be dead through the offence of Adam. Very much is affirmed of the "many to whom grace abounds," that cannot, "without doing violence to the whole passage," be applied to all mankind. They are said to "receive the gift of righteousness," and to "reign in life." They are actually "constituted righteous," Rom 5:19 and these things cannot be said of all people in any sense whatever. The only way of explaining the passage, therefore, is to adopt that view which our author has introduced only to condemn, namely, "that Adam represented the whole of the human race, and Christ a part, and that 'the many in the two members of the verse, refers to the whole of those who were thus represented."
The same principle of interpretation must be adopted in the parallel passage, "As in Adam all die, so in Christ shall all be made alive." It would be preposterous to affirm, that "the all" in the latter clause is co-extensive with "the all" in the former. The sense plainly is, that all whom Christ represented should be made alive in him. even as all mankind, or all represented by Adam, had died in him.
It is true indeed that all mankind are in some sense benefitted on account of the atonement of Christ: and our author has enlarged on several things of this nature, which yet fall short of "saving benefit." But will it be maintained, that the apostle in reality affirms no more than that the many to, whom grace abounds, participate in certain benefits, short of salvation? If so, what becomes of the comparison between Adam and Christ? If "the many" in the one branch of the comparison are only benefitted by Christ in a way that falls short of saving benefit, then "the many" in the other branch must be affected by the fall of Adam only in the same limited way, whereas the apostle affirms that in consequence of it they are really "dead."
"The principal thing," says Mr. Scott, "which renders the expositions generally given of these verses perplexed and unsatisfactory, arises from an evident misconception of the apostle's reasoning, in supposing that Adam and Christ represented exactly the same company; whereas Adam was the surety of the whole human species, as his posterity; Christ, only of that chosen remnant, which has been, or shall be one with him by faith, who alone 'are counted to him for a generation.' If we exclusively consider the benefits which believers derive from Christ as compared with the loss sustained in Adam by the human race, we shall then see the passage open most perspicuously and gloriously to our view." - Commentary, Rom 5:15, Rom 5:19.
But our author does not interpret this passage upon any consistent principle. For "the many" in Rom 5:15, to whom "grace abounded" are obviously the same with those in Rom 5:17, who are said to receive abundance of grace, etc., and yet he interprets the one of all mankind, and the other of believers only. What is asserted in Rom 5:17, he says, "is particularly true of the redeemed, of whom the apostle in this verse is speaking.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: But not: Rom 5:16, Rom 5:17, Rom 5:20; Isa 55:8, Isa 55:9; Joh 3:16, Joh 4:10
many: Rom 5:12, Rom 5:18; Dan 12:2; Mat 20:28, Mat 26:28
much: Eph 2:8
and the gift: Rom 6:23; Co2 9:15; Heb 2:9; Jo1 4:9, Jo1 4:10, Jo1 5:11
hath: Rom 5:20; Isa 53:11, Isa 55:7; Jo1 2:2; Rev 7:9, Rev 7:10, Rev 7:14-17
Geneva 1599
5:15 (14) But not as the offence, so also [is] the free gift. For if through the offence of (s) 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.
(14) Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christ's obedience has be grace overflowed to many.
(s) That is, Adam.
John Gill
5:15 But not as the offence, so also is the free gift,.... By "the offence", or "fall", as the word signifies, is meant the first sin of Adam; by which he offended God, and fell from that estate in which he was created, and all his posterity with him; and by the "free gift" is meant, the righteousness of Christ, which justifies from that, and all other offences: now, though there is a great likeness between Adam and Christ; both are men, the first Adam is called "the one man", and so is the second Adam Jesus Christ; partly for the sake of the comparison between him and the first, and also to express the truth of his human nature; and because the Redeemer ought to be a man, though not a mere man; both are sole authors of what they convey to their respective offspring, Adam of sin, Christ of righteousness; both convey single things, Adam only one sin, not more, for when he had committed one sin, he broke the covenant made with him and his posterity, and so ceased in after acts to be a representative of them; Christ conveys his righteousness, or obedience to the law, without any additional works of righteousness of ours to complete it; and both convey what they do, "to all" their respective offspring: yet there is a dissimilitude between them, as to the manner of conveyance and the effects thereof; the offence or sin of Adam is conveyed in a natural way, or by natural generation, to all who descend from him in that manner; the righteousness of Christ is conveyed in a way of grace, to his spiritual seed: hence it is called, not only the "free gift", but "the grace of God, and the gift by grace", which is "by one man, Jesus Christ"; because of the grace of the Father, in fixing and settling the method of justification, by the righteousness of his Son; in sending him to work out one, that would be satisfying to law and justice; and in his gracious acceptation of it, on the behalf of his people, and the imputation of it to them; and because of the grace of the Son in becoming man, in being made under the law, yea, made sin and a curse, in order to bring in an everlasting righteousness; and because of the grace of the Spirit, in revealing and applying it, and working faith to receive it; for as the righteousness itself is a free grace gift, bestowed upon unworthy persons, so is faith likewise, by which it is laid hold on and embraced: and as there is a disagreement in the manner of conveying these things, so likewise in the effects they have upon the persons to whom they are conveyed; and the apostle argues from the influence and effect the one has, to the far greater and better influence and effect the other has:
for if through the offence of one many be dead; as all Adam's posterity are, not only subject to a corporeal death, but involved in a moral or spiritual, and liable to an eternal one, through the imputation of guilt, and the derivation of a corrupt nature from him: then
much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many; that is, the righteousness of Christ, in which the grace of God is so illustrious, is much more effectual to the giving of life to all his seed and offspring; not barely such a life as Adam had in innocence, and which he lost by the offence, but a spiritual and an eternal one; which sheds the exuberance of this grace, which secures and adjudges to a better life than what was lost by the fall.
John Wesley
5:15 Yet not - St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ, In amplitude, Rom 5:15. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Rom 5:16. The reason of both is subjoined, Rom 5:17. This premised, the offence and the free gift are compared, with regard to their effect, Rom 5:18, and with regard to their cause, Rom 5:19.
Robert Jamieson, A. R. Fausset and David Brown
5:15 But--"Yet," "Howbeit."
not as the offence--"trespass."
so also is the free gift--or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance.
For if, &c.--rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in Rom 5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear in Rom 5:16-17. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [PHILIPPI, HODGE].
5:165:16: Եւ ո՛չ որպէս ՚ի միոջէ յանցուցելոյն պարգեւքս. զի դատաստանն ՚ի միոջէ՛ յանցուածոց անտի ՚ի դատապարտութիւն. այլ շնորհքն՝ ՚ի բազմաց յանցուածոցն յարդարութիւն[3378]։ [3378] Ոսկան. Քանզի դատաստանն ՚ի միոջէ յանցուածոյ անտի։ Ոմանք. ՚Ի միոջէ յանցուածոցն ՚ի դատապարտութիւն։ Ուր օրինակ մի. ՚Ի միոջէ յանցուցելոց անտի ՚ի դատապարտութենէ։
16 Եւ այս պարգեւները այնպէս չեն, ինչպէս որ է մէկ մարդու մեղքի հետեւանքը. որովհետեւ մէկի մեղքի դատաստանը դատապարտութիւն բերեց, իսկ շնորհը գործուած շատ մեղքերի արդարութիւն բերեց.
16 Բայց ձրի պարգեւը այնպէս չէ, ինչպէս մէկին մեղքին արդիւնքը. վասն զի դատաստանը մէկ մեղքէն դատապարտութեան մէջ ձգեց, բայց շնորհքը շատ մեղքերէ արդարութեան տարաւ։
Եւ ոչ որպէս ի միոջէ յանցուցելոյն պարգեւքս. զի դատաստանն` ի միոջէ [12]յանցուածոյ անտի`` ի դատապարտութիւն, այլ շնորհքն` ի բազմաց յանցուածոցն յարդարութիւն:

5:16: Եւ ո՛չ որպէս ՚ի միոջէ յանցուցելոյն պարգեւքս. զի դատաստանն ՚ի միոջէ՛ յանցուածոց անտի ՚ի դատապարտութիւն. այլ շնորհքն՝ ՚ի բազմաց յանցուածոցն յարդարութիւն[3378]։
[3378] Ոսկան. Քանզի դատաստանն ՚ի միոջէ յանցուածոյ անտի։ Ոմանք. ՚Ի միոջէ յանցուածոցն ՚ի դատապարտութիւն։ Ուր օրինակ մի. ՚Ի միոջէ յանցուցելոց անտի ՚ի դատապարտութենէ։
16 Եւ այս պարգեւները այնպէս չեն, ինչպէս որ է մէկ մարդու մեղքի հետեւանքը. որովհետեւ մէկի մեղքի դատաստանը դատապարտութիւն բերեց, իսկ շնորհը գործուած շատ մեղքերի արդարութիւն բերեց.
16 Բայց ձրի պարգեւը այնպէս չէ, ինչպէս մէկին մեղքին արդիւնքը. վասն զի դատաստանը մէկ մեղքէն դատապարտութեան մէջ ձգեց, բայց շնորհքը շատ մեղքերէ արդարութեան տարաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: И дар не как [суд] за одного согрешившего; ибо суд за одно [преступление] --к осуждению; а дар благодати--к оправданию от многих преступлений.
5:16  καὶ οὐχ ὡς δι᾽ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
5:16. καὶ (And) οὐχ (not) ὡς (as) δι' (through) ἑνὸς (of-one) ἁμαρτήσαντος (of-having-un-adjusted-along) τὸ (the-one) δώρημα: (a-gifting-to) τὸ (the-one) μὲν (indeed) γὰρ (therefore) κρίμα (a-separating-to) ἐξ (out) ἑνὸς (of-one) εἰς (into) κατάκριμα, (to-a-separating-down-to,"τὸ (the-one) δὲ (moreover) χάρισμα (a-granting-to) ἐκ (out) πολλῶν ( of-much ) παραπτωμάτων (of-fallings-beside-to) εἰς (into) δικαίωμα. (to-an-en-course-belonging-to)
5:16. et non sicut per unum peccantem ita et donum nam iudicium ex uno in condemnationem gratia autem ex multis delictis in iustificationemAnd not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
16. And not as through one that sinned, is the gift: for the judgment of one unto condemnation, but the free gift of many trespasses unto justification.
5:16. And the sin through one is not entirely like the gift. For certainly, the judgment of one was unto condemnation, but the grace toward many offenses is unto justification.
5:16. 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.
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:

16: И дар не как [суд] за одного согрешившего; ибо суд за одно [преступление] --к осуждению; а дар благодати--к оправданию от многих преступлений.
5:16  καὶ οὐχ ὡς δι᾽ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
5:16. et non sicut per unum peccantem ita et donum nam iudicium ex uno in condemnationem gratia autem ex multis delictis in iustificationem
And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
5:16. And the sin through one is not entirely like the gift. For certainly, the judgment of one was unto condemnation, but the grace toward many offenses is unto justification.
5:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Различие между делом Христа и делом Адама состоит еще в том, что благодать Христова дает избавление не только от греха Адамова - греха природы, греха наследственного, но и от всех грехов, какие совершены впоследствии потомками Адама, от преступлений, совершенных ими свободно и сознательно.

Вместо русского перевода, находящегося в синодальном издании Библии, проф. Некрасов, а за ним Мышцын предлагают такой перевод 16-го стиха, согласный с контекстом речи: "и этот дар не как дар за погрешившего в одном преступлении, потому что суд к осуждению - за одно преступление, а дар благодати - к оправданию от многих преступлений", т. е. там, после грехопадения Адамова, было получено в дар человечеством осуждение, а здесь, во Христе, мы получаем новый, лучший дар - оправдание и притом от множества преступлений. Под оправданием (dikaiwma), как результатом дара благодати, здесь разумеется восстановление правды, действительное изменение натуры человеческой к лучшему.
Adam Clarke: Commentary on the Bible - 1831
5:16: And not as it was by one that sinned - That is, the judicial act that followed Adam's sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offense alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offenses which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.
Albert Barnes: Notes on the Bible - 1834
5:16: And not ... - This is the second point in which the effects of the work of Christ differ from the sin of Adam The first part Rom 5:15 was, that the evil consequences flowed from the sin of one man, Adam; and that the benefits flowed from the work of one man, Jesus Christ. The point in this verse is, that the evil consequences flowed from one crime, one act of guilt; but that the favors had respect to many acts of guilt. The effects of Adam's sin, whatever they were, pertained to the one sin; the effects of the work of Christ, to many sins.
By one that sinned - δι ̓ ἑνὸς ἁμαρτήσαντος di' henos hē martē santos. By means of one (man) sinning; evidently meaning by one offence, or by one act of sin. So the Vulgate, and many manuscripts. And the connection shows that this is the sense.
The gift - The benefits resulting from the work of Christ.
The judgment - The sentence; the declared penalty. The word expresses properly the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin, Gen 2:17; Gen 3:17-19.
Was by one - By one offence; or one act of sin.
Unto condemnation - Producing condemnation; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the Law, and be transgressors. But in what way it would have this effect, the apostle does not state. He does not intimate that his sin would be imputed to them; or that they would be held to be personally guilty for it. He speaks of a broad, everywhere perceptible fact, that the effect of that sin had been somehow to overwhelm the race in condemnation. In what mode this was done is a fair subject of inquiry; but the apostle does not attempt to explain it.
The free gift - The unmerited favor, by the work of Christ.
Is of many offences - In relation to many sins. It differs thus from the condemnation. That had respect to one offence; this has respect to many crimes. Grace therefore abounds.
Unto justification - Note, Rom 3:24. The work of Christ is designed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate how this is done. He simply states the fact, without attempting in this place to explain it; and as we know that that work does not produce its effect to justify without some act on the part of the individual, are we not hence, led to conclude the same respecting the condemnation for the sin of Adam? As the work of Christ does not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in criminality and ill-desert unless there be some voluntary act on the part of each individual? However this may be, it is certain that the apostle has in neither case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself called on to explain. Neither has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present, not an entire resemblance, but a strong contrast between the effects of the sin of Adam and the work of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: for the: Gen 3:6-19; Gal 3:10; Jam 2:10
but the free: Isa 1:18, Isa 43:25, Isa 44:22; Luk 7:47-50; Act 13:38, Act 13:39; Co1 6:9-11; Ti1 1:13-16
Geneva 1599
5:16 (15) 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 (t) justification.
(15) Another inequality consists in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.
(t) To the sentence of absolution, by which we are acquitted and pronounced righteous.
John Gill
5:16 And not as it was by one that sinned, so is the gift,.... The apostle goes on with the dissimilitude between the effects of Adam's sin, and Christ's righteousness:
for the judgment was by one to condemnation; by "judgment" is meant, not the judgment of God, or the judiciary sentence pronounced by God on Adam and his posterity for sin; but the guilt of the one man's sin, which is imputed to all men to condemnation, on account of which the sentence of condemnation passed on all men; the law transgressed, became a ministration of condemnation to them:
but the free gift is of many offences unto justification; the righteousness of Christ, which stands opposed to the guilt of Adam's sin, being imputed to all his offspring, is to the justification of them; and that not only from the guilt of that particular offence, but from many other offences, even all their actual sins and transgressions, of every sort; which is another instance of the exuberance, or abounding of the grace of God, in the righteousness of Christ, not only over the sin of the one man, but also over the sins of many, even all the elect of God; for the last clause may be also thus rendered, "the free gift is of the offences of many, unto justification".
John Wesley
5:16 The sentence was by one offence to Adam's condemnation - Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity. But the free gift is of many offences unto justification - Unto the purchasing it for all men, notwithstanding many offences.
Robert Jamieson, A. R. Fausset and David Brown
5:16 And not as it was by one that sinned, so is the gift--"Another point of contrast may be mentioned."
for the judgment--"sentence."
was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."
to condemnation, but the free gift--"gift of grace."
is of many offences unto justification--a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."
5:175:17: Զի եթէ միոյն յանցանաց մահ թագաւորեաց միովն, ո՞րչափ եւս առաւել՝ որք զառաւելութիւն շնորհաց եւ զպարգեւաց արդարութեանն առնուցուն, կենօք թագաւորեսցե՛ն ՚ի ձեռն միոյն Յիսուսի Քրիստոսի[3379]։ [3379] Ոմանք. Զի եթէ ՚ի միոյն յանցանաց մահ։ Ուր Ոսկան. եթէ միոյն յանցանօք մահ։
17 արդարեւ, եթէ մէկ մարդու յանցանքով մահը թագաւորեց միայն այդ մէկով, որչա՜փ եւս առաւել նրանք, որ շնորհի առատութիւն եւ արդարութեան պարգեւներ են ստանում, կեանքի մէջ պիտի թագաւորեն միակ Յիսուս Քրիստոսի միջոցով:
17 Վասն զի եթէ մէկ մարդու մեղքովը մահը թագաւորեց, ո՜րչափ աւելի անոնք որ շնորհքի ու արդարութեան պարգեւին առատութիւնը կ’առնեն, կեանքի մէջ պիտի թագաւորեն Յիսուս Քրիստոսին ձեռքով։
Զի եթէ ի միոյն յանցանաց մահ թագաւորեաց միովն, ո՛րչափ եւս առաւել, որք զառաւելութիւն շնորհաց եւ զպարգեւաց արդարութեանն առնուցուն, կենօք թագաւորեսցեն ի ձեռն միոյն Յիսուսի Քրիստոսի:

5:17: Զի եթէ միոյն յանցանաց մահ թագաւորեաց միովն, ո՞րչափ եւս առաւել՝ որք զառաւելութիւն շնորհաց եւ զպարգեւաց արդարութեանն առնուցուն, կենօք թագաւորեսցե՛ն ՚ի ձեռն միոյն Յիսուսի Քրիստոսի[3379]։
[3379] Ոմանք. Զի եթէ ՚ի միոյն յանցանաց մահ։ Ուր Ոսկան. եթէ միոյն յանցանօք մահ։
17 արդարեւ, եթէ մէկ մարդու յանցանքով մահը թագաւորեց միայն այդ մէկով, որչա՜փ եւս առաւել նրանք, որ շնորհի առատութիւն եւ արդարութեան պարգեւներ են ստանում, կեանքի մէջ պիտի թագաւորեն միակ Յիսուս Քրիստոսի միջոցով:
17 Վասն զի եթէ մէկ մարդու մեղքովը մահը թագաւորեց, ո՜րչափ աւելի անոնք որ շնորհքի ու արդարութեան պարգեւին առատութիւնը կ’առնեն, կեանքի մէջ պիտի թագաւորեն Յիսուս Քրիստոսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Ибо если преступлением одного смерть царствовала посредством одного, то тем более приемлющие обилие благодати и дар праведности будут царствовать в жизни посредством единого Иисуса Христа.
5:17  εἰ γὰρ τῶ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῶ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς ἰησοῦ χριστοῦ.
5:17. εἰ (If) γὰρ (therefore) τῷ (unto-the-one) τοῦ (of-the-one) ἑνὸς (of-one) παραπτώματι (unto-a-falling-beside-to) ὁ (the-one) θάνατος (a-death) ἐβασίλευσεν (it-ruled-of) διὰ (through) τοῦ (of-the-one) ἑνός, (of-one,"πολλῷ (unto-much) μᾶλλον (more-such) οἱ (the-ones) τὴν (to-the-one) περισσείαν (to-an-abouting-of) τῆς (of-the-one) χάριτος (of-a-granting) καὶ (and) [τῆς "[of-the-one) δωρεᾶς] (of-a-gift]"τῆς (of-the-one) δικαιοσύνης (of-a-course-belongedness) λαμβάνοντες ( taking ) ἐν (in) ζωῇ (unto-a-lifing) βασιλεύσουσιν (they-shall-rule-of) διὰ (through) τοῦ (of-the-one) ἑνὸς (of-one) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
5:17. si enim in unius delicto mors regnavit per unum multo magis abundantiam gratiae et donationis et iustitiae accipientes in vita regnabunt per unum Iesum ChristumFor if by one man's offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
17. For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ.
5:17. For though, by the one offense, death reigned through one, yet so much more so shall those who receive an abundance of grace, both of the gift and of justice, reign in life through the one Jesus Christ.
5:17. 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.)
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:

17: Ибо если преступлением одного смерть царствовала посредством одного, то тем более приемлющие обилие благодати и дар праведности будут царствовать в жизни посредством единого Иисуса Христа.
5:17  εἰ γὰρ τῶ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῶ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς ἰησοῦ χριστοῦ.
5:17. si enim in unius delicto mors regnavit per unum multo magis abundantiam gratiae et donationis et iustitiae accipientes in vita regnabunt per unum Iesum Christum
For if by one man's offence death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ.
5:17. For though, by the one offense, death reigned through one, yet so much more so shall those who receive an abundance of grace, both of the gift and of justice, reign in life through the one Jesus Christ.
5:17. 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.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Могло казаться странным то обстоятельство, что преступление - в одном случае, именно в грехопадении Адама, повело за собою осуждение, в другом - при уклонении ко греху всех потомков Адамовых, когда, казалось, гнев Божий должен был проявиться в большей силе, - к оправданию, к чрезвычайному обнаружению любви Божией. Апостол разъясняет различное отношение Бога к одному и тому же явлению так. Там, в Адаме, мы поддались господству греха и смерти, здесь, во Христе, мы сами становимся господами. Сознательно и свободно принимаем мы тот дар, какой предлагает нам любовь Божия. Падение Адама действовало на его потомков издалека, - они не отдавали себе, в большинстве случаев, и отчета, почему они страдают, а праведность, какую дарует им Бог во Христе, с радостью ими принимается. Дар праведности = дар, состоящий в праведности. - Посредством Единого Иисуса Христа. Это выражение соответствует выражению 12-го ст.: "одним человеком грех вошел в мир".
Adam Clarke: Commentary on the Bible - 1831
5:17: Death reigned by one - Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects.
Shall reign in life - Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Rev 1:5, Rev 1:6; Rev 2:7, Rev 2:10, Rev 2:11; Rev 3:21.
If we carefully compare Rom 5:15 with Rom 5:17, we shall find that there is a correspondence between περισσειαν, the abounding, Rom 5:17, and επερισευσε hath abounded, Rom 5:15; between της δωρεας της δικαιοσυνης, the gift of righteousness, i.e. justification, Rom 5:17, and ἡ δωρεα εν χαριτι, the gift by grace, Rom 5:15; therefore, if we understand the abounding of grace, and the gift of justification, Rom 5:17, we shall understand the grace of God, and the gift by grace which hath abounded unto the many, Rom 5:15. But the abounding of grace, and the gift of justification, Rom 5:17, is that grace and gift which is Received by those who shall reign in eternal life. Reigning in life is the consequence of receiving the grace and gift. Therefore, receiving the grace is a necessary qualification on our part for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offenses, receiving the grace so freely offered us; using the means in order to get more grace, and bringing forth the fruits of the Spirit. Receive must here have the same sense as in Mat 13:20 : He heareth the word, and anon with joy Receiveth it. Joh 1:12 : But as many as Received him, to them gave he power to become the sons of God. Joh 3:11 : Ye Receive not our witness. - See also Joh 3:32, Joh 3:33. Joh 5:43 : I am come in my Father's name, and ye Receive me not. Joh 12:48 : He that Receiveth not my words. Joh 13:20 : He that receiveth whomsoever I send, Receiveth me. Joh 14:17 : The Spirit of truth; whom the world cannot Receive. Joh 17:8 : I have given them the words which thou gavest me; and they have Received them. In all these passages it is evident that receiving and not receiving imply improving or not improving.
Albert Barnes: Notes on the Bible - 1834
5:17: For if - This verse contains the same idea as before presented, but in a varied form. It is condensing the whole subject, and presenting it in a single view.
By one man's offence - Or, by one offence. Margin. The reading of the text is the more correct. "If, under the administration of a just and merciful Being, it has occurred, that by the offence of one, death hath exerted so wide a dominion; we have reason much more to expect under that administration, that they who are brought under his plan of saving mercy shall be brought under a dispensation of life."
Death reigned - Note, Rom 5:14.
By one - By means of one man.
Much more - We have much more reason to expect it. It evidently accords much more with the administration of a Being of infinite goodness.
They which receive abundance of grace - The abundant favor; the mercy that shall counterbalance and surpass the evils introduced by the sin of Adam. That favor shall be more than sufficient to counterbalance all those evils. This is particularly true of the redeemed, of whom the apostle in this verse is speaking. The evils which they suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work of the Saviour.
The gift of righteousness - This stands opposed to the evils introduced by Adam. As the effect of his sin was to produce condemnation, so here the gift of righteousness refers to the opposite, to pardon, to justification, to acceptance with God. To show that people were thus justified by the gospel, was the leading design of the apostle; and the argument here is, that if by one man's sin, death reigned over those who were under condemnation in consequence of it, we have much more reason to suppose that they who are delivered from sin by the death of Christ, and accepted of God, shall reign with him in life.
Shall reign - The word "reign" is often applied to the condition of saints in heaven, Ti2 2:12, "If we suffer, we shall also reign with him;" Rev 5:10; Rev 20:6; Rev 22:5. It means that they shall be exalted to a glorious state of happiness in heaven; that they shall be triumphant over all their enemies; shall gain an ultimate victory; and shall partake with the Captain of their salvation in the splendors of his dominion above, Rev 3:21; Luk 22:30.
In life - This stands opposed to the death that reigned as the consequence of the sin of Adam. It denotes complete freedom from condemnation; from temporal death; from sickness, pain, and sin. It is the usual expression to denote the complete bliss of the saints in glory; Note, Joh 3:36.
By one, Jesus Christ - As the consequence of his work. The apostle here does not state the mode or manner in which this was done; nor does he say that it was perfectly parallel in the mode with the effects of the sin of Adam. He is comparing the results or consequences of the sin of the one and of the work of the other. There is a similarity in the consequences. The way in which the work of Christ had contributed to this he had stated in Rom 3:24, Rom 3:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: For if: Rom 5:12; Gen 3:6, Gen 3:19; Co1 15:21, Co1 15:22, Co1 15:49
by one man's offence: or, by one offence
abundance: Rom 5:20; Joh 10:10; Ti1 1:14
gift: Rom 6:23; Isa 61:10; Phi 3:9
shall reign: Rom 8:39; Mat 25:34; Co1 4:8; Ti2 2:12; Jam 2:5; Pe1 2:9; Rev 1:6, Rev 3:21; Rev 5:9, Rev 5:10, Rev 20:4, Rev 20:6, Rev 22:5
Geneva 1599
5:17 (16) 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 (u) reign in life by one, Jesus Christ.)
(16) The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.
(u) Be partakers of true and everlasting life.
John Gill
5:17 For if by one man's offence death reigned by one,.... It may be rendered, "by one offence death reigned by one"; for it was the single sin of Adam, the first sin that was committed by him, which gave death its reigning power over the sons of men:
"Adam, say (f) the Jewish doctors, transgressed, , one commandment of the law,''
and was the cause of death to himself, and to all the world. These words are a repetition, with a further explanation, of Rom 5:15; there it is said, "through the offence of one many be dead"; here "by one man's offence", or "by one offence, death reigned by one"; in which death is represented as a mighty monarch, a powerful king; and designs not only corporeal death, which has mounted the throne by sin, and is supported in its dominion by an ordinance of heaven; but also a moral or spiritual death, which has seized on all mankind, and reigns in every power and faculty of the soul of man; and likewise an eternal one, which will have power over all those, who have no part in the first resurrection: in Rom 5:15, "the grace of God, and the gift by grace", are said to "abound unto many"; here they are said to
receive abundance of grace, and of the gift of righteousness: by abundance of grace is designed, either something distinct from the justifying righteousness of Christ; such as the abundant grace and mercy of God, in regeneration and conversion; the various graces of the Spirit then implanted; the many things then wrought in the heart; the large discoveries! of pardoning grace, and the abundance of the love of God shed abroad in the soul by the Spirit: or rather the same with "the gift of righteousness", because of the large display of the grace of God in it; by which "righteousness" is meant, not righteousness or holiness infused into us; but the righteousness of Christ, which is a free grace gift, and is enjoyed in a way of receiving; which denotes the act of faith, and supposes giving; and hence there is no room for boasting, but great reason for thankfulness: now such persons who have received this abundant grace and free gift,
shall reign in life by one, Jesus Christ; in corporeal life, they are not now subject to death as a penal evil, as other persons are, and though they die this death, they will triumph over it in the resurrection morn, they will rise again to everlasting life; they reign now in spiritual life over sin, Satan, and the world; and they will reign in eternal life, they will sit on thrones, wear crowns, and possess a kingdom of glory for ever and ever; and all by and through one, Jesus Christ, and not on account of any works, or merits of theirs.
(f) Zohar in Num. fol. 52. 1. Vid. Caphtor, fol. 102. 1. supra citat.
John Wesley
5:17 There is a difference between grace and the gift. Grace is opposed to the offence; the gift, to death, being the gift of life.
Robert Jamieson, A. R. Fausset and David Brown
5:17 For if by--"the"
one man's offence death reigned by one--"through the one."
much more shall they which receive--"the"
abundance of grace and of the gift of--justifying
righteousness . . . reign in life by one Jesus Christ--"through the one." We have here the two ideas of Rom 5:15 and Rom 5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"--"Righteous life"--life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense--life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death--that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of Rom 5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on Rom 5:19, and Rom 6:5).
5:185:18: Ապա ուրեմն որպէս միո՛յն յանցանօք յամենայն մարդիկ դատապարտութիւն, նոյնպէս եւ միո՛յն արդարութեամբն յամենայն մարդիկ արդարութի՛ւն կենաց[3380]։ [3380] Ոմանք. Որպէս միումն յանցանօք... դատապարտութիւնն։
18 Ապա ուրեմն, ինչպէս մէկ մարդու յանցանքով բոլոր մարդիկ դատապարտութեան մատնուեցին, նոյնպէս եւ մէկի արդարութեամբ բոլոր մարդիկ պիտի հասնեն կեանքի արդարութեան շնորհին.
18 Ուրեմն ինչպէս մէկուն յանցանքովը բոլոր մարդոց դատապարտութեան վճիռ եղաւ, այնպէս՝ մէկուն արդարութիւնովը բոլոր մարդոց կեանքի արդարութեան շնորհք եղաւ.
Ապա ուրեմն որպէս միոյն յանցանօք յամենայն մարդիկ դատապարտութիւն, նոյնպէս եւ միոյն արդարութեամբն յամենայն մարդիկ արդարութիւն կենաց:

5:18: Ապա ուրեմն որպէս միո՛յն յանցանօք յամենայն մարդիկ դատապարտութիւն, նոյնպէս եւ միո՛յն արդարութեամբն յամենայն մարդիկ արդարութի՛ւն կենաց[3380]։
[3380] Ոմանք. Որպէս միումն յանցանօք... դատապարտութիւնն։
18 Ապա ուրեմն, ինչպէս մէկ մարդու յանցանքով բոլոր մարդիկ դատապարտութեան մատնուեցին, նոյնպէս եւ մէկի արդարութեամբ բոլոր մարդիկ պիտի հասնեն կեանքի արդարութեան շնորհին.
18 Ուրեմն ինչպէս մէկուն յանցանքովը բոլոր մարդոց դատապարտութեան վճիռ եղաւ, այնպէս՝ մէկուն արդարութիւնովը բոլոր մարդոց կեանքի արդարութեան շնորհք եղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Посему, как преступлением одного всем человекам осуждение, так правдою одного всем человекам оправдание к жизни.
5:18  ἄρα οὗν ὡς δι᾽ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι᾽ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·
5:18. Ἄρα (Thus) οὖν (accordingly) ὡς (as) δι' (through) ἑνὸς (of-one) παραπτώματος (of-a-falling-beside-to) εἰς (into) πάντας ( to-all ) ἀνθρώπους (to-mankinds) εἰς (into) κατάκριμα, (to-a-separating-down-to,"οὕτως (unto-the-one-this) καὶ (and) δι' (through) ἑνὸς (of-one) δικαιώματος (of-an-en-course-belonging-to) εἰς (into) πάντας ( to-all ) ἀνθρώπους (to-mankinds) εἰς (into) δικαίωσιν (to-an-en-course-belonging) ζωῆς: (of-a-lifing)
5:18. igitur sicut per unius delictum in omnes homines in condemnationem sic et per unius iustitiam in omnes homines in iustificationem vitaeTherefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
18. So then as through one trespass unto all men to condemnation; even so through one act of righteousness unto all men to justification of life.
5:18. Therefore, just as through the offense of one, all men fell under condemnation, so also through the justice of one, all men fall under justification unto life.
5:18. 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.
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:

18: Посему, как преступлением одного всем человекам осуждение, так правдою одного всем человекам оправдание к жизни.
5:18  ἄρα οὗν ὡς δι᾽ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι᾽ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·
5:18. igitur sicut per unius delictum in omnes homines in condemnationem sic et per unius iustitiam in omnes homines in iustificationem vitae
Therefore, as by the offence of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life.
5:18. Therefore, just as through the offense of one, all men fell under condemnation, so also through the justice of one, all men fall under justification unto life.
5:18. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Здесь Апостол делает вывод из всего предыдущего, что сказано с 12-го стиха: там, в Адаме, через грехопадение одного появилось всеобщее осуждение, здесь, во Христе, через оправдание одного получилось оправдание всех, ведущее к истинной и полной жизни. - Правда одного (dikaiwma). - Здесь, по контексту речи, разуметь нужно дело оправдания, совершенное Христом, составляющее противоположность тому, что в этом стихе названо преступлением (дело Адама). Это дело оправдания, конечно, обнимает собою смерть и воскресение Христа. - Оправдание к жизни (dikaiwsiV) - это состояние оправданных верующих.
Adam Clarke: Commentary on the Bible - 1831
5:18: Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι' ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle's reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other.
The apostle uses three remarkable words in these three verses: -
l. Δικαιωμα, justification, Rom 5:16.
2. Δικαιοσυνη, which we render righteousness, Rom 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on Rom 1:16.
3. Δικαιωσις, which is also rendered justification, Rom 5:18.
The first word, δικαιωμα, is found in the following places: Luk 1:6; Rom 1:32; Rom 2:26; Rom 5:16, Rom 5:18; Rom 8:4; Heb 9:1, Heb 9:10; Rev 15:4; Rev 19:8; to which the reader may refer. δικαιωμα signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew משפט יהוה mishpat Yehovah, the statute or judgment, of the Lord; It has evidently this sense in Luk 1:6 : Walking in all the commandments and Ordinances, δικαιωμασι, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to κατακριμα, condemnation, Rom 5:18. See the note on Rom 1:16; and see Schleusner in voce.
The second word, δικαιοσυνη, I have explained at large in Rom 1:16, already referred to.
The third word δικαιωσις, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (Rom 4:25, he was raised for our justification, δικαιωσιν; and Rom 5:18, unto justification of life, δικαιωσιν ζωης), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with δικαιωμα. Dr. Taylor thinks that " δικαιοσυνη is Gospel pardon and salvation, and has reference to God's mercy. δικαιωμα is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And δικαιωσις he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is:
First, pardon of sin.
Secondly, purification of heart, and preparation for glory.
Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever.
The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.
Albert Barnes: Notes on the Bible - 1834
5:18: Therefore - Wherefore (Ἄρα οὖν ara oun). This is properly a summing up, a recapitulation of what had been stated in the pRev_ious verses. The apostle resumes the statement or proposition made in Rom 5:12, and after the intermediate explanation in the parenthesis Rom 5:13-17, in this verse and the following, sums up the whole subject. The explanation, therefore, of the pRev_ious verses is designed to convey the real meaning of Rom 5:18-19.
As by the offence of one - Admitting this as an undisputed and everywhere apparent fact, a fact which no one can call in question.
Judgment came - This is not in the Greek, but it is evidently implied, and is stated in Rom 5:16. The meaning is, that all have been brought under the reign of death by one man.
Upon all men - The whole race. This explains what is meant by "the many" in Rom 5:15.
To condemnation - Rom 5:16.
Even so - In the manner explained in the pRev_ious verses. With the same certainty, and to the same extent. The apostle does not explain the mode in which it was done, but simply scares the fact.
By the righteousness of one - This stands opposed to the one offence of Adam, and must mean, therefore, the holiness, obedience, purity of the Redeemer. The sin of one man involved people in ruin; the obedience unto death of the other Phi 2:8 restored them to the favor of God.
Came upon all men - (εἰς παντας ἀνθρώπους eis pantas anthrō pous. Was with reference to all people; had a bearing upon all people; was originally adapted to the race. As the sin of Adam was of such a nature in the relation in which he stood as to affect all the race, so the work of Christ in the relation in which he stood was adapted also to all the race. As the tendency of the one was to involve the race in condemnation, so the tendency of the other was to restore them to acceptance with God. There was an original applicability in the work of Christ to all people - a richness, a fulness of the atonement suited to meet the sins of the entire world, and restore the race to favor.
Unto justification of life - With reference to that justification which is connected with eternal life. That is, his work is adapted to produce acceptance with God, to the same extent as the crime of Adam has affected the race by involving them in sin and misery The apostle does not affirm that in fact as many will be affected by the one as by the other; but that it is suited to meet all the consequences of the fall; to be as wide-spread in its effects; and go be as salutary as that had been ruinous. This is all that the argument requires. Perhaps there could not be found a more striking declaration any where, that the work of Christ had an original applicability to all people; or that it is in its own nature suited to save all. The course of argument here leads inevitably to this; nor is it possible to avoid it without doing violence to the obvious and fair course of the discussion.
It does not prove that all will in fact be saved, but that the plan is suited to meet all the evils of the fall. A certain kind of medicine may have an original applicability to heal all persons under the same disease; and may be abundant and certain, and yet in fact be applied to few. The sun is suited to give light to all, yet many may be blind, or may voluntarily close their eyes. Water is adapted to the needs of all people, and the supply may be ample for the human family, yet in fact, from various causes, many may be deprived of it. So of the provisions of the plan of redemption. They are adapted to all; they are ample, and yet in fact, from causes which this is not the place to explain, the benefits, like those of medicine, water, science, etc. may never be enjoyed by all the race. Calvin concurs in this interpretation, and thus shows, that it is one which commends itself even to the most strenuous advocates of the system which is called by his name. He says, "He (the apostle) makes the grace common to all, because it is offered to all, not because it is in fact applied to all. For although Christ suffered for the sins or the whole world (nam etsi passus est Christus pro peccatis totius mundi), and it is offered to all without distinction (indifferenter), yet all do not embrace it." See Cal. Commentary on this place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: the offence: or, one offence
upon: Rom 5:12, Rom 5:15, Rom 5:19, Rom 3:19, Rom 3:20
the righteousness: or, one righteousness, Rom 3:21, Rom 3:22; Pe2 1:1
all men: Joh 1:7, Joh 3:26, Joh 12:32; Act 13:39; Co1 15:22; Ti1 2:4-6; Heb 2:9; Jo1 2:20
Geneva 1599
5:18 (17) 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 (x) justification of life.
(17) Therefore, to be short, as by one man's offence the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.
(x) Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed to us.
John Gill
5:18 Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and
judgment came upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:
even so by the righteousness of one, the free gift came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.
John Wesley
5:18 Justification of life - Is that sentence of God, by which a sinner under sentence of death is adjudged to life.
Robert Jamieson, A. R. Fausset and David Brown
5:18 Therefore--now at length resuming the unfinished comparison of Rom 5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses.
as by the offence of one judgment came--or, more simply, "it came."
upon all men to condenmation; even so by the righteousness of one the free gift came--rather, "it came."
upon all men to justification of life--(So CALVIN, BENGEL, OLSHAUSEN, THOLUCK, HODGE, PHILIPPI). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So BEZA, GROTIUS, FERME, MEYER, DE WETTE, ALFORD, Revised Version). In this case, the apostle, resuming the statement of Rom 5:12, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in Rom 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [ALFORD, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Rom 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on Rom 5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").
5:195:19: Զի որպէս անհնազանդութեամբ միոյն մարդոյ մեղաւորք բազումք եղեն. նոյնպէս եւ հնազանդութեամբ միոյն՝ արդա՛րք բազումք եղիցին[3381]։ [3381] Ոմանք. Միոյն մարդոյն... բազում ե՛՛։ Օրինակ մի. Եւ ՚ի հնազանդութիւն միոյն արդարք բազումք եղեն։
19 որովհետեւ, ինչպէս մէկ մարդու անհնազանդութեամբ շատ մեղաւորներ եղան, նոյնպէս եւ մէկի հնազանդութեամբ շատ արդարներ պիտի լինեն:
19 Վասն զի ինչպէս մէկ մարդու անհնազանդութիւնովը շատեր մեղաւոր եղան, այնպէս մէկուն հնազանդութիւնովը շատեր արդար պիտի ըլլան։
Զի որպէս անհնազանդութեամբ միոյն մարդոյ մեղաւորք բազումք եղեն, նոյնպէս եւ հնազանդութեամբ միոյն արդարք բազումք եղիցին:

5:19: Զի որպէս անհնազանդութեամբ միոյն մարդոյ մեղաւորք բազումք եղեն. նոյնպէս եւ հնազանդութեամբ միոյն՝ արդա՛րք բազումք եղիցին[3381]։
[3381] Ոմանք. Միոյն մարդոյն... բազում ե՛՛։ Օրինակ մի. Եւ ՚ի հնազանդութիւն միոյն արդարք բազումք եղեն։
19 որովհետեւ, ինչպէս մէկ մարդու անհնազանդութեամբ շատ մեղաւորներ եղան, նոյնպէս եւ մէկի հնազանդութեամբ շատ արդարներ պիտի լինեն:
19 Վասն զի ինչպէս մէկ մարդու անհնազանդութիւնովը շատեր մեղաւոր եղան, այնպէս մէկուն հնազանդութիւնովը շատեր արդար պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Ибо, как непослушанием одного человека сделались многие грешными, так и послушанием одного сделаются праведными многие.
5:19  ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.
5:19. ὥσπερ (as-very) γὰρ (therefore) διὰ (through) τῆς (of-the-one) παρακοῆς (of-a-hearing-beside) τοῦ (of-the-one) ἑνὸς (of-one) ἀνθρώπου (of-a-mankind) ἁμαρτωλοὶ ( un-adjusted-along ) κατεστάθησαν (they-were-stood-down) οἱ (the-ones) πολλοί , ( much ,"οὕτως (unto-the-one-this) καὶ (and) διὰ (through) τῆς (of-the-one) ὑπακοῆς (of-a-hearing-under) τοῦ (of-the-one) ἑνὸς (of-one) δίκαιοι ( course-belonged ) κατασταθήσονται (they-shall-be-stood-down) οἱ (the-ones) πολλοί . ( much )
5:19. sicut enim per inoboedientiam unius hominis peccatores constituti sunt multi ita et per unius oboeditionem iusti constituentur multiFor as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
19. For as through the one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.
5:19. For, just as through the disobedience of one man, many were established as sinners, so also through the obedience of one man, many shall be established as just.
5:19. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
For as by one man' s disobedience many were made sinners, so by the obedience of one shall many be made righteous:

19: Ибо, как непослушанием одного человека сделались многие грешными, так и послушанием одного сделаются праведными многие.
5:19  ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί.
5:19. sicut enim per inoboedientiam unius hominis peccatores constituti sunt multi ita et per unius oboeditionem iusti constituentur multi
For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just.
5:19. For, just as through the disobedience of one man, many were established as sinners, so also through the obedience of one man, many shall be established as just.
5:19. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Тут Апостол не только повторяет мысль 18-го стиха, но в то же время указывает нравственные, сокровенные причины и преступления Адамова, и самопожертвования Христа. Адам обнаружил легкомыслие свое, не прислушавшись к определенно и ясно звучавшим словам заповеди Божией - он ее как будто и не слышал! Христос, наоборот, явил полное послушание воле Отца своего небесного - это продолжалось во всю Его жизнь и наиболее ярко сказалось в Его смерти (Флп 2:8).
Adam Clarke: Commentary on the Bible - 1831
5:19: For, as by one man's disobedience, etc. - The explanation of this verse has been anticipated in the foregoing.
Albert Barnes: Notes on the Bible - 1834
5:19: For ... - This verse is not a mere repetition of the former, but it is an explanation. By the former statements it might perhaps be inferred that people were condemned without any guilt or blame of theirs. The apostle in this verse guards against this, and affirms that they are in fact sinners. He affirms that those who are sinners are condemned, and that the sufferings brought in on account of the sin of Adam, are introduced because many were made sinners. Calvin says," Lest anyone should arrogate to himself innocence, (the apostle) adds, that each one is condemned because he is a sinner."
(The same objection which was stated against a pRev_ious quotation from Calvin applies here. The reformer does not mean that each is condemned because he is actually a sinner. He affirms that the ground of condemnation lies in something with which we are born, which belongs to us antecedent to actual transgression.)
By one man's disobedience - By means of the sin of Adam. This affirms simply the fact thai such a result followed from the sin of Adam. The word by διά dia is used in the Scriptures as it is in all books and in all languages. It may denote the efficient cause; the instrumental cause; the principal cause; the meritorious cause; or the chief occasion by which a thing occurred. (See Schleusner.) It does not express one mode, and one only, in which a thing is done; but that one thing is the result of another. When we say that a young man is ruined in his character by another, we do not express the mode, but the fact. When we say that thousands have been made infidels by the writings of Paine and Voltaire, we make no affirmation about the mode, but about the fact. In each of these, and in all other cases, we should deem it most inconclusive reasoning to attempt to determine the mode by the preposition by; and still more absurd if it were argued from the use of that preposition that the sins of the seducer were imputed to the young man; or the opinions of Paine and Voltaire imputed to infidels.
(What is here said of the various significations of διά dia is true. Yet it will not be denied, that in a multitude of instances it points to the real cause or ground of a thing. The sense is to be determined by the connection. "We have in this single passage no less than three cases, Rom 5:12, Rom 5:18-19, in which this preposition with the genitive indicates the ground or reason on account of which something is given or performed. All this is surely sufficient to prove that it may, in the case before us, express the ground why the sentence of condemnation has passed upon all men." To draw an illustration from the injury inflicted by Voltaire and Paine, will not serve the author's purpose, until he can prove, that they stand in a relation, to those whom they have injured, similar to what Adam bears to the human family. When we say that thousands have been ruined by Voltaire, it is true we can have no idea of imputation: yet we may fairly entertain such an idea when it is said, "all man. kind have been ruined by Adam.")
Many - Greek, The many, Rom 5:15. "Were made" (κατεσταθησαν katestathē san). The verb used here, occurs in the New Testament in the following places: Mat 24:45, Mat 24:47; Mat 25:21, Mat 25:23; Luk 12:14, Luk 12:42, Luk 12:44; Act 6:3; Act 7:10, Act 7:27, Act 7:35; Act 17:15; Rom 5:19; Tit 1:5; Heb 2:7; Heb 5:1; Heb 7:28; Heb 8:3; Jam 3:6; Jam 4:4; Pe2 1:8. It usually means to constitute, set, or appoint. In the New Testament it has two leading significations.
(1) to appoint to an office, to set over others (Mat 24:45, Mat 24:47; Luk 12:42, etc.); and,
(2) It means to become, to be in fact, etc.; Jam 3:6, "so is the tongue among our members," etc.
That is, it becomes such; Jam 4:4, "The friendship of the world is enmity with God; it becomes such; it is in fact thus, and is thus to be regarded. The word is, in no instance, used to express the idea of imputing that to one which belongs to another. It here either means that this was by a constitution of divine appointment that they in fact became sinners, or simply declares that they were so in fact. There is not the slightest intimation that it was by imputation. The whole scope of the argument is, moreover, against this; for the object of the apostle is not to show that they were charged with the sin of another, but that they were in fact sinners themselves. If it means that they were condemned for his act, without any concurrence of their own will, then the correspondent part will be true, that all are constituted righteous in the same way; and thus the doctrine of universal salvation will be inevitable. But as none are constituted righteous who do not voluntarily avail themselves of the provisions of mercy, so it follows that those who are condemned, are not condemned for the sin of another without their own concurrence; nor unless they personally deserve it.
Sinners - Transgressors; those who deserve to be punished. It does not mean those who are condemned for the sin of another; but those who are violators of the Law of God. All who are condemned are sinners. They are not innocent persons condemned for the crime of another. People may be involved in the consequences of the sins of others without being to blame. The consequences of the crimes of a murderer, a drunkard, a pirate may pass over from them, and affect thousands, and overwhelm them in ruin. But this does not prove that they are blameworthy. In the divine administration none are regarded as guilty who are not guilty; none are condemned who do not deserve to be condemned. All who sink to hell are sinners.
By the obedience of one - Of Christ. This stands opposed to the disobedience of Adam, and evidently includes the entire work of the Redeemer which has a bearing on the salvation of people; Phi 2:8, "He ... became obedient unto death."
Shall many - Greek, The many; corresponding to the term in the former part of the verse, and evidently commensurate with it; for there is no reason for limiting it to a part in this member, any more than there is in the former.
Be made - The same Greek word as before be appointed, or become. The apostle has explained the mode in which this is done; Rom 1:17; Rom 3:24-26; Rom 4:1-5. That explanation is to limit the meaning here. No more are considered righteous than become so in that way. And as all do not become righteous thus, the passage cannot be adduced to prove the doctrine of universal salvation.
The following remarks may express the doctrines which are established by this much-contested and difficult passage.
(1) Adam was created holy; capable of obeying law; yet free to fall.
(2) a law was given him, adapted to his condition - simple, plain, easy to be obeyed, and suited to give human nature a trial in circumstances as favorable as possible.
(3) its violation exposed him to the threatened penalty as he had understood it, and to all the collateral woes which it might carry in its train - involving, as subsequent developments showed, the loss of God's favor; his displeasure evinced in man's toil, and sweat, and sickness, and death; in hereditary depravity, and the curse, and the pains of hell foRev_er.
(4) Adam was the head of the race; he was the fountain of being; and human nature was so far tried in him, that it may be said he was on trial not for himself alone, but for his posterity, inasmuch as his fall would involve them in ruin. Many have chosen to call this a covenant, and to speak of him as a federal head; and if the above account is the idea involved in these terms, the explanation is not exceptionable. As the word "covenant," however, is not applied in the transaction in the Bible, and as it is liable to be misunderstood, others prefer to speak of it as a law given to Adam, and as a divine constitution, under which he was placed.
(5) "his posterity are, in consequence of his sin, subjected to the same train of ills as if they had been personally the transgressors." Not that they are regarded as personally ill-deserving, or criminal for his sin, God reckons things as they are, and not falsely, (see the note at Rom 4:3), and his imputations are all according to truth. He regarded Adam as standing at the head of the race; and regards and treats all his posterity as coming into the world subject to pain, and death, and depravity, as a consequence of his sin; see the note. This is the Scripture idea of imputation; and this is what has been commonly meant when it has been said that "the guilt of his first sin" - not the sin itself - "is imputed to his posterity."
(6) there is something antecedent to the moral action of his posterity, and growing out of the relation which they sustain to him, which makes it certain that they will sin as soon as they begin to act as moral agents. What this is, we may not be able to say; but we may be certain that it is not physical depravity, or any created essence of the soul, or anything which pRev_ents the first act of sin from being voluntary. This hereditary tendency to sin has been usually called "original sin;" and this the apostle evidently teaches.
(7) as an infant comes into the world with a certainty that he will sin as soon as he becomes a moral agent here, there is the same certainty that, if he were removed to eternity, he would sin there also, unless he were changed. There is, therefore, need of the blood of the atonement and of the agency of the Holy Spirit, that an infant may be saved.
(8) the facts here stated accord with all the analogy in the moral government of God. The drunkard secures as a result commonly, that his family will be reduced to beggary, want, and woe. A pirate, or a traitor, will overwhelm not himself only, but his family in ruin. Such is the great law or constitution on which society is now organized; and we are not to be surprised that the same principle occurred in the primary organization of human affairs.
(9) as this is the fact everywhere, the analogy disarms all objections which have been made against the scriptural statements of the effects of the sin of Adam. If just now, it was just then. If it exists now, it existed then.
(10) the doctrine should be left, therefore, simply as it is in the Scriptures. It is there the simple statement of a fact, without any attempt at explanation. That fact accords with all that we see and feel. It is a great principle in the constitution of things, that the conduct of one man may pass over in its effects on others, and have an influence on their happiness. The simple fact in regard to Adam is, that he sinned; and that such is the organization of the great society of which he was the head and father, that his sin has secured as a certain result that all the race will be sinners also. How this is, the Bible has not explained. It is a part of a great system of things. That it is unjust no man can prove, for none can show that any sinner suffers more than he deserves. That it is wise is apparent, for it is attended with numberless blessings. It is connected with all the advantages that grow out of the social organization.
The race might have been composed of independent individuals, where the conduct of an individual, good or evil, might have affected no one but himself. But then society would have been impossible. All the benefits of organization into families, and communities, and nations would have been unknown. Man would have lived alone; wept alone; rejoiced alone; died alone. There would have been no sympathy; no compassion; no mutual aid. God has therefore grouped the race into separate communities. He has organized society. He has constituted families, tribes, clans, nations; and though on the general principle the conduct of one may overwhelm another in misery, yet the union, the grouping, the constitution, is the source of most of the blessings which man enjoys in this life, and may be of numberless mercies in regard to what is to come. If it was the organization on which the race might be plunged into sin, it is also the organization on which it may be raised to life eternal. If, on the one hand, it may be abused to produce misery, it may, on the other, be improved to the advancement of peace, sympathy, friendship, prosperity, salvation. At all events, such is the organization in common life and in religion, and it becomes man not to complain, but to act on it, and to endeavor, by the tender mercy of God, to turn it to his welfare here and hereafter. As by this organization, through Adam, he has been plunged into sin, so by the same organization, he shall, through "the second Adam," rise to life, and ascend to the skies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: as by one: Rom 5:12-14
so by: Isa 53:10-12; Dan 9:24; Co2 5:21; Eph 1:6; Rev 7:9-17
Geneva 1599
5:19 (18) For as by one man's (y) disobedience (z) many were made sinners, so by the obedience of one shall many be made righteous.
(18) The foundation of this whole comparison is this, that these two men are set as two heads or roots, so that out of the one comes sin by nature, and from the other righteousness by grace springs forth upon others.
(y) So then, sin enters not into us only by following the steps of our forefathers, but we receive corruption from him by inheritance.
(z) The word "many" is contrasted with the words "a few".
John Gill
5:19 For as by one man's disobedience many were made sinners,.... Agreeably to this the Jews say (g), that
"for the sin of the first man, all that are born of him, , "become wicked".''
This is the sum of what is said in the foregoing verses, that as by Adam's sin all his posterity are made sinners, and so are brought under a sentence of condemnation; in like manner by the obedience of Christ, all his seed are made righteous, and come under a sentence of justification of life: the persons made sinners are said to be "many", in opposition to the "one man", by whose disobedience they became so, and because there is an exception of one, even Jesus Christ; and mean all the natural descendants of Adam, who are many, and are so called, to answer to the subjects of justification in the next clause: what they are made sinners by, is "the disobedience of one man, Adam"; and by the first and single disobedience of his, in eating the fruit of the forbidden tree, by which they "were made sinners": the meaning of which is not, that they became sufferers for it, or subject to death on the account of it; the word used will not bear such a sense, but signifies men guilty of sin, and sometimes the worst and chief of sinners; besides, the apostle had expressed that before; add to this, that the sons of Adam could not be sufferers for his sin, or subject to death on account of it, if they were not made sinners by it, or involved in the guilt or it: and though the posterity of Adam are habitually sinners, that is, derive corrupt nature from Adam, yet this is not meant here; but that they are become guilty, through the imputation of his sin to them; for it is by the disobedience of another they are made sinners, which must be by the imputation of that disobedience to them; he sinned, and they sinned in him, when they had as yet no actual existence; which could be no other way, than by imputation, as he was reckoned and accounted their head and representative, and they reckoned and accounted in him, and so have sinned in him. This is also evident, from the sentence of condemnation and death passing upon all men for it; and even upon those, who had not actually sinned; to which may be added, that Adam's posterity are made sinners through his disobedience, in the same way as Christ's seed are made righteous by his obedience, which is by the imputation of it to them;
so by the obedience of one shall many be made righteous; not by their own obedience; nor by their own obedience and Christ's together; but by his sole and single obedience to the law of God: and the persons made righteous by it are not all the posterity of Adam, and yet not a few of them; but "many", even all the elect of God, and seed of Christ; these are all made righteous in the sight of God, are justified from all their sins, and entitled to eternal life and happiness.
(g) Tzeror Hammor, fol. 97. 1.
John Wesley
5:19 As by the disobedience of one man many (that is, all men) were constituted sinners - Being then in the loins of their first parent, the common head and representative of them all. So by the obedience of one - By his obedience unto death; by his dying for us. Many - All that believe. Shall be constituted righteous - Justified, pardoned.
Robert Jamieson, A. R. Fausset and David Brown
5:19 For, &c.--better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (Jn 10:8). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future--"as through Adam we were made sinners, so through Christ we shall be made righteous"--delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on Rom 6:5). Fourth, The "all men" of Rom 5:18 and the "many" of Rom 5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam--Christ) and the many whom he represented; in the former case, it is between the one head (Adam--Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [ALFORD, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions--namely, the human race as ruined in Adam and recovered in Christ).
5:205:20: Բայց օրէնք ՚ի ներքս անկան, զի յանցանքն բազմասցի՛ն. զի ուր առաւել եղեն մե՛ղքն, առաւե՛լ եւս յաւելան շնորհքն[3382]։ [3382] Ոմանք. Բայց օրէնքն ՚ի ներ՛՛։
20 Բայց օրէնքը մէջտեղ ընկաւ, որպէսզի յանցանքները բազմանան. որովհետեւ, ուր որ մեղքը շատացաւ, շնորհն առաւել եւս շատացաւ:
20 Սակայն օրէնքը մէջտեղ ինկաւ որպէս զի յանցանքը շատնայ. բայց ուր աւելի եղաւ մեղքը, ա՛լ աւելի եղաւ շնորհքը.
Բայց օրէնք ի ներքս անկան, զի յանցանքն բազմասցին. զի ուր առաւել եղեն մեղքն, առաւել եւս յաւելան շնորհքն:

5:20: Բայց օրէնք ՚ի ներքս անկան, զի յանցանքն բազմասցի՛ն. զի ուր առաւել եղեն մե՛ղքն, առաւե՛լ եւս յաւելան շնորհքն[3382]։
[3382] Ոմանք. Բայց օրէնքն ՚ի ներ՛՛։
20 Բայց օրէնքը մէջտեղ ընկաւ, որպէսզի յանցանքները բազմանան. որովհետեւ, ուր որ մեղքը շատացաւ, շնորհն առաւել եւս շատացաւ:
20 Սակայն օրէնքը մէջտեղ ինկաւ որպէս զի յանցանքը շատնայ. բայց ուր աւելի եղաւ մեղքը, ա՛լ աւելի եղաւ շնորհքը.
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Закон же пришел после, и таким образом умножилось преступление. А когда умножился грех, стала преизобиловать благодать,
5:20  νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὖ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
5:20. νόμος (A-parcelee) δὲ (moreover) παρεισῆλθεν (it-had-came-into-beside) ἵνα (so) πλεονάσῃ (it-might-have-beyonded-to,"τὸ (the-one) παράπτωμα: (a-falling-beside-to) οὗ (of-which) δὲ (moreover) ἐπλεόνασεν (it-beyonded-to,"ἡ (the-one) ἁμαρτία, (an-un-adjusting-along-unto,"ὑπερεπερίσσευσεν (it-abouted-over-of,"ἡ (the-one) χάρις, (a-granting,"
5:20. lex autem subintravit ut abundaret delictum ubi autem abundavit delictum superabundavit gratiaNow the law entered in that sin might abound. And where sin abounded, grace did more abound.
20. And the law came in beside, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:
5:20. Now the law entered in such a way that offenses would abound. But where offenses were abundant, grace was superabundant.
5:20. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

20: Закон же пришел после, и таким образом умножилось преступление. А когда умножился грех, стала преизобиловать благодать,
5:20  νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὖ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
5:20. lex autem subintravit ut abundaret delictum ubi autem abundavit delictum superabundavit gratia
Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
5:20. Now the law entered in such a way that offenses would abound. But where offenses were abundant, grace was superabundant.
5:20. Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Апостол доселе, начиная с III гл. 21: ст., начертал план спасения всех людей. При этом закон Моисеев оказался как будто совсем лишним. Апостол теперь разъясняет, что и закон имел значение в домостроительстве нашего спасения. Хотя он не вызвал греховности и не уничтожал ее, но он присоединился (pareishlqen, по русск. переводу не точно: пришел), стал помогать осуществлению плана домостроительства. Каким же образом? Он стал умножать, т. е. и увеличивать в числе, и усиливать прегрешения человеческие (Русский перев.: и таким образом умножилось... - не точен. По греч. здесь стоит выражение: ina pleonash, т. е. чтобы умножилось. Здесь указание на цель появления закона, а не на следствие. Люди, таким образом, стали сознательно грешить, что без закона было невозможно, и самый грех через закон приобрел особую деятельную силу (ср. Рим VII. 7: и сл.). Это было необходимо для того, чтобы могла проявиться во всей своей полноте благодать. Если бы грех не был так огромен и ощутителен, то никогда не возбудилось бы в людях потребности спасения, а следов., не признали бы люди и богатства благодати Божией и не приняли бы ее. - Грех царствовал к смерти - т. е. обнаруживал свое господство в смерти (en qanaty), именно в том, что все люди умирали. - Благодать... к жизни вечной (eiV zwhn aiwnion). Благодать еще не обнаруживается в жизни (поставлен здесь не предлог en, как выше, а предл. eiV), а в жизнь или для жизни вечной, так как на самом деле жизни вечной в полном смысле этого слова еще не открылось для людей. - Она остается пока целью их стремлений. Эта вечная жизнь - слава, о которой говорил Апостол выше (3:23), соединенная с святостью. - Иисусом Христом Господом нашим. Последние слова сравнения, начатого в 12-м ст., указывают на безмерное для нас значение Христа. Теперь - как бы хочет Апостол сказать в заключение сравнения Адама со Христом - Адам удалился от нас и Христос остается с нами Один! Мы усвояем себе совершенное Им дело спасения через то, что фактически и реально живем во Христе, как жили некогда в Адаме. Там мы существовали в форме не индивидуализированной природы и увлечены были в грех бессознательно и не свободно, здесь мы являемая уже определившимися личностями, существующими вне Христа и независимо от Него. Наше участие в Его деле, таким образом, есть разумное и сознательное. А как осуществляется это участие, как мы воссоединяем свою личность со Христом, об этом Апостол говорит в следующей, 6-й главе.
Adam Clarke: Commentary on the Bible - 1831
5:20: The law entered that (ἱνα) the offense might abound - After considering various opinions concerning the true meaning of this verse, (see under Rom 5:12 (note)), I am induced to prefer my own, as being the most simple. By law I understand the Mosaic law. By entering in, παρεισηλθεν, or, rather, coming in privily, see Gal 2:4, (the only place where it occurs besides), I understand the temporary or limited use of that law, which was, as far as its rites and ceremonies are considered, confined to the Jewish people, and to them only till the Messiah should come; but considered as the moral law, or rule of conscience and life, it has in its spirit and power been slipped in - introduced into every conscience, that sin might abound - that the true nature, deformity, and extent of sin might appear; for by the law is the knowledge of sin: for how can the finer deviations from a straight line be ascertained, without the application of a known straight edge? Without this rule of right, sin can only be known in a sort of general way; the innumerable deviations from positive rectitude can only be known by the application of the righteous statutes of which the law is composed. And it was necessary that this law should be given, that the true nature of sin might be seen, and that men might be the better prepared to receive the Gospel; finding that this law worketh only wrath, i.e. denounces punishment, forasmuch as all have sinned. Now, it is wisely ordered of God, that wherever the Gospel goes there the law goes also; entering every where, that sin may be seen to abound, and that men may be led to despair of salvation in any other way or on any terms but those proposed in the Gospel of Christ. Thus the sinner becomes a true penitent, and is glad, seeing the curse of the law hanging over his soul, to flee for refuge to the hope set before him in the Gospel. On the meaning of ἱνα, in various places, see Chrysost. vol. iii. p. 241. See also Hammond on the word in his notes on the New Testament.
But where sin abounded - Whether in the world, or in the heart of the individual, being discovered by this most pure and righteous law, grace did much more abound: not only pardon for all that is past is offered by the Gospel, so that all the transgressions for which the soul is condemned to death by the law, are freely and fully forgiven; but also the Holy Spirit, in the abundance of his gifts and graces, is communicated, so as to prepare the receiver for an exceeding and eternal weight of glory. Thus the grace of the Gospel not only redeems from death, and restores to life, but brings the soul into such a relationship with God, and into such a participation of eternal glory, as we have no authority to believe ever would have been the portion even of Adam himself, had he even eternally retained his innocence. Thus, where sin abounded, grace doth much more abound.
Albert Barnes: Notes on the Bible - 1834
5:20: Moreover - But. What is said in this verse and the following, seems designed to meet the Jew, who might pretend that the Law of Moses was intended to meet the evils of sin introduced by Adam, and therefore that the scheme defended by the apostle was unnecessary. He therefore shows them that the effect of the Law of Moses was to increase rather than to diminish the sins which had been introduced into the world. And if such was the fact, it could not be pled that it was adapted to overcome the acknowledged evils of the apostasy.
The law - The Mosaic laws and institutions. The word seems to be used here to denote all the laws which were given in the Old Testament.
Entered - This word usually means to enter secretly or surreptitiously. But it appears to be used here simply in the sense that the Law came in, or was given. It came in addition to, or it supervened the state before Moses, when people were living without a Revelation.
That sin ... - The word "that" ἵνα hina in this place does not mean that it was the design of giving the Law that sin might abound or be increased, but that such was in fact the effect. It had this tendency, not to restrain or subdue sin, but to excite and increase it. That the word has this sense may be seen in the lexicons. The way in which the Law produces this effect is stated more fully by the apostle in Rom 7:7-11. The Law expresses the duty of man; it is spiritual and holy; it is opposed to the guilty passions and pleasures of the world; and it thus excites opposition, provokes to anger, and is the occasion by which sin is called into exercise, and shows itself in the heart. All law, where there is a disposition to do wrong, has this tendency. A command given to a child that is disposed to indulge his passions, only tends to excite anger and opposition. If the heart was holy, and there was a disposition to do right, law would have no such tendency. See this subject further illustrated in the notes at Rom 7:7-11.
The offence - The offence which had been introduced by Adam, that is, sin. Compare Rom 5:15.
Might abound - Might increase; that is, would be more apparent, more violent, more extensive. The introduction of the Mosaic Law, instead of diminishing the sins of people, only increases them.
But where sin abounded - Alike in all dispensations - before the Law, and under the Law. In all conditions of the human family before the gospel, it was the characteristic that sin was pRev_alent.
Grace - Favor; mercy.
Did much more abound - Superabounded. The word is used no where else in the New Testament, except in Co2 7:4. It means that the pardoning mercy of the gospel greatly triumphed over sin, even over the sins of the Jews, though those sins were greatly aggravated by the light which they enjoyed under the advantages of divine Revelation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: the law: Rom 3:19, Rom 3:20, Rom 4:15, Rom 6:14, Rom 7:5-13; Joh 15:22; Co2 3:7-9; Gal 3:19-25
But: Rom 6:1; Ch2 33:9-13; Psa 25:11; Isa 1:18, Isa 43:24, Isa 43:25; Jer 3:8-14; Eze 16:52, Eze 16:60-63, Eze 36:25-32; Mic 7:18, Mic 7:19; Mat 9:13; Luk 7:47, Luk 23:39-43; Joh 10:10; Co1 6:9-11; Eph 1:6-8, Eph 2:1-5; Ti1 1:13-16; Tit 3:3-7
Geneva 1599
5:20 (19) Moreover the law (a) entered, that the offence might abound. But where sin abounded, grace did much more (b) abound:
(19) A preventing of an objection: why then did the law of Moses then enter? So that men might be so much more the guilty, and the benefit of God in Christ Jesus be all the more glorious.
(a) In addition to that disease which all men were infected with by being defiled with one man's sin, the law entered.
(b) Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.
John Gill
5:20 Moreover, the law entered,.... By "the law" is meant, not the law of nature, much less the law of sin; rather the ceremonial law, which came in over and above the moral law; it entered but for a time; by which sin abounded, and appeared very sinful; and through it the grace of God much more abounded, in the sacrifice of Christ prefigured by it: but the moral law, as it came by Moses, is here intended; which entered with great pomp and solemnity on Mount Sinai; and intervened, or came between Adam's sin and Christ's sacrifice; and also came in besides, or over and above the promise of life by Christ; and may moreover be said to enter into the conscience of a sinner, with the power and energy of the Spirit of God: and the end of its entrance is,
that the offence might abound; meaning either the sin of Adam, he had been speaking of under that name, that that itself, and the imputation of it to his posterity, and also the pollution of human nature by it, together with all the aggravating circumstances of it, might appear more manifest; or sin in general, any and all actual transgressions, which abound through the law's discovering the evil nature of them, and so taking away all excuse, or pretext of ignorance: by prohibiting them, whereby the corrupt nature of man becomes more eager after them; and by accusing, threatening, terrifying, and condemning, on account of them: one view of the apostle in this, doubtless, is to show, that there can be no justification by the law:
but where sin abounded, grace did much more abound: sin has abounded in human nature, in all the individuals of it; and grace has superabounded in the same nature, being assumed by the Son of God, and united to him, who has appeared in it "full of grace and truth", Jn 1:14, sin has abounded in all the powers and faculties of the soul, in the understanding, will, and affections, of an unregenerate man; but in regeneration, the grace of God much more abounds in the same powers and faculties, enlightening the understanding, subduing the will, and influencing the affections with love to divine things: sin abounded in the Gentile world, before the preaching of the Gospel in it; but afterwards grace did superabound in the conversion of multitudes in it from idols, to serve the living God; and where sin has abounded in particular persons to a very great height, grace has exceeded it, as in Manasseh, Mary Magdalene, Saul, and others.
John Wesley
5:20 The law came in between - The offence and the free gift. That the offence might abound - That is, the consequence (not the design) of the law's coming in was, not the taking away of sin, but the increase of it. Yet where sin abounded, grace did much more abound - Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam's fall.
Robert Jamieson, A. R. Fausset and David Brown
5:20 Moreover the law--"The law, however." The Jew might say, If the whole purposes of God towards men center in Adam and Christ, where does "the law" come in, and what was the use of it? Answer: It
entered--But the word expresses an important idea besides "entering." It signifies, "entered incidentally," or "parenthetically." (In Gal 2:4 the same word is rendered, "came in privily.") The meaning is, that the promulgation of the law at Sinai was no primary or essential feature of the divine plan, but it was "added" (Gal 3:19) for a subordinate purpose--the more fully to reveal the evil occasioned by Adam, and the need and glory of the remedy by Christ.
that the offence might abound--or, "be multiplied." But what offense? Throughout all this section "the offense" (four times repeated besides here) has one definite meaning, namely, "the one first offense of Adam"; and this, in our judgment, is its meaning here also: "All our multitudinous breaches of the law are nothing but that one first offense, lodged mysteriously in the bosom of every child of Adam as an offending principal, and multiplying itself into myriads of particular offenses in the life of each." What was one act of disobedience in the head has been converted into a vital and virulent principle of disobedience in all the members of the human family, whose every act of wilful rebellion proclaims itself the child of the original transgression.
But where sin abounded--or, "was multiplied."
grace did much more abound--rather, "did exceedingly abound," or "superabound." The comparison here is between the multiplication of one offense into countless transgressions, and such an overflow of grace as more than meets that appalling case.
5:215:21: Զի որպէս թագաւորեաց մեղքն ՚ի մահո՛ւ անդ, նոյնպէս եւ շնո՛րհքն թագաւորեսցեն արդարութեամբ ՚ի կեա՛նսն յաւիտենից ՚ի ձե՛ռն Յիսուսի Քրիստոսի Տեառն մերոյ[3383]։ վջ[3383] Այլք. Թագաւորեցին մեղքն ՚ի մահու։
21 Ինչպէս որ մեղքը թագաւորեց մահուան մէջ, նոյնպէս եւ շնորհը պիտի թագաւորի արդարութեամբ մինչեւ յաւիտենական կեանք մեր Տէր Յիսուս Քրիստոսի միջոցով:
21 Որպէս զի ինչպէս մեղքը թագաւորեց մահով, այնպէս շնորհքը թագաւորէ արդարութիւնով՝ մինչեւ յաւիտենական կեանքը մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով։
Զի որպէս թագաւորեցին մեղքն ի մահու անդ, նոյնպէս եւ շնորհքն թագաւորեսցեն արդարութեամբ ի կեանսն յաւիտենից ի ձեռն Յիսուսի Քրիստոսի Տեառն մերոյ:

5:21: Զի որպէս թագաւորեաց մեղքն ՚ի մահո՛ւ անդ, նոյնպէս եւ շնո՛րհքն թագաւորեսցեն արդարութեամբ ՚ի կեա՛նսն յաւիտենից ՚ի ձե՛ռն Յիսուսի Քրիստոսի Տեառն մերոյ[3383]։ վջ
[3383] Այլք. Թագաւորեցին մեղքն ՚ի մահու։
21 Ինչպէս որ մեղքը թագաւորեց մահուան մէջ, նոյնպէս եւ շնորհը պիտի թագաւորի արդարութեամբ մինչեւ յաւիտենական կեանք մեր Տէր Յիսուս Քրիստոսի միջոցով:
21 Որպէս զի ինչպէս մեղքը թագաւորեց մահով, այնպէս շնորհքը թագաւորէ արդարութիւնով՝ մինչեւ յաւիտենական կեանքը մեր Տէրոջը Յիսուս Քրիստոսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: дабы, как грех царствовал к смерти, так и благодать воцарилась через праведность к жизни вечной Иисусом Христом, Господом нашим.
5:21  ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῶ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν.
5:21. ἵνα (so) ὥσπερ (as-very) ἐβασίλευσεν (it-ruled-of,"ἡ (the-one) ἁμαρτία (an-un-adjusting-along-unto,"ἐν (in) τῷ (unto-the-one) θανάτῳ, (unto-a-death,"οὕτως (unto-the-one-this) καὶ (and) ἡ (the-one) χάρις (a-granting) βασιλεύσῃ (it-might-have-ruled-of) διὰ (through) δικαιοσύνης (of-a-course-belongedness) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον (to-aged-belonged) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν. (of-us)
5:21. ut sicut regnavit peccatum in morte ita et gratia regnet per iustitiam in vitam aeternam per Iesum Christum Dominum nostrumThat as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
21. that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.
5:21. So then, just as sin has reigned unto death, so also may grace reign through justice unto eternal life, through Jesus Christ our Lord.
5:21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord:

21: дабы, как грех царствовал к смерти, так и благодать воцарилась через праведность к жизни вечной Иисусом Христом, Господом нашим.
5:21  ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῶ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν.
5:21. ut sicut regnavit peccatum in morte ita et gratia regnet per iustitiam in vitam aeternam per Iesum Christum Dominum nostrum
That as sin hath reigned to death: so also grace might reign by justice unto life everlasting, through Jesus Christ our Lord.
5:21. So then, just as sin has reigned unto death, so also may grace reign through justice unto eternal life, through Jesus Christ our Lord.
5:21. 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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Adam Clarke: Commentary on the Bible - 1831
5:21: That as sin hath reigned unto death - As extensively, as deeply, as universally, as sin, whether implying the act of transgression or the impure principle from which the act proceeds, or both. Hath reigned, subjected the whole earth and all its inhabitants; the whole soul, and all its powers and faculties, unto death, temporal of the body, spiritual of the soul, and eternal of both; even so, as extensively, deeply, and universally might grace reign - filling the whole earth, and pervading, purifying, and refining the whole soul: through righteousness - through this doctrine of free salvation by the blood of the Lamb, and by the principle of holiness transfused through the soul by the Holy Ghost: unto eternal life - the proper object of an immortal spirit's hope, the only sphere where the human intellect can rest, and be happy in the place and state where God is; where he is seen As He Is; and where he can be enjoyed with out interruption in an eternal progression of knowledge and beatitude: by Jesus Christ our Lord - as the cause of our salvation, the means by which it is communicated, and the source whence it springs. Thus we find, that the salvation from sin here is as extensive and complete as the guilt and contamination of sin; death is conquered, hell disappointed, the devil confounded, and sin totally destroyed. Here is glorying: To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests to God and his Father, be glory and dominion, for ever and ever. Amen. Hallelujah! The Lord God Omnipotent reigneth! Amen and Amen.
What highly interesting and momentous truths does the preceding chapter bring to our view! No less than the doctrine of the fall of man from original righteousness; and the redemption of the world by the incarnation and death of Christ. On the subject of the Fall, though I have spoken much in the notes on Genesis, chap. 3, yet it may be necessary to make a few farther observations: -
1. That all mankind have fallen under the empire of death, through this original transgression, the apostle most positively asserts; and few men who profess to believe the Bible, pretend to dispute. This point is indeed ably stated, argued, and proved by Dr. Taylor, from whose observations the preceding notes are considerably enriched. But there is one point which I think not less evident, which he has not only not included in his argument, but, as far as it came in his way, has argued against it, viz. the degeneracy and moral corruption of the human soul. As no man can account for the death brought into the world but on the ground of this primitive transgression, so none can account for the moral evil that is in the world on any other ground. It is a fact, that every human being brings into the world with him the seeds of dissolution and mortality. Into this state we are fallen, according to Divine revelation, through the one offense of Adam. This fact is proved by the mortality of all men. It is not less a fact, that every man that is born into the world brings with him the seeds of moral evil; these he could not have derived from his Maker; for the most pure and holy God can make nothing impure, imperfect, or unholy. Into this state we are reduced, according to the Scripture, by the transgression of Adam; for by this one man sin entered into the world, as well as death.
2. The fact that all come into the world with sinful propensities is proved by another fact, that every man sins; that sin is his first work, and that no exception to this has ever been noticed, except in the human nature of Jesus Christ; and that exempt case is sufficiently accounted for from this circumstance, that it did not come in the common way of natural generation.
3. As like produces its like, if Adam became mortal and sinful, he could not communicate properties which he did not possess; and he must transmit those which constituted his natural and moral likeness: therefore all his posterity must resemble himself. Nothing less than a constant miraculous energy, presiding over the formation and development of every human body and soul, could prevent the seeds of natural and moral evil from being propagated. That these seeds are not produced in men by their own personal transgressions, is most positively asserted by the apostle in the preceding chapter; and that they exist before the human being is capable of actual transgression, or of the exercise of will and judgment, so as to prefer and determine, is evident to the most superficial observer:
1st, from the most marked evil propensities of children, long before reason can have any influence or control over passion; and,
2ndly, it is demonstrated by the death of millions in a state of infancy. It could not, therefore, be personal transgression that produced the evil propensities in the one case, nor death in the other.
4. While misery, death, and sin are in the world, we shall have incontrovertible proofs of the fall of man. Men may dispute against the doctrine of original sin; but such facts as the above will be a standing irrefragable argument against every thing that can be advanced against the doctrine itself.
5. The justice of permitting this general infection to become diffused has been strongly oppugned. "Why should the innocent suffer for the guilty?" As God made man to propagate his like on the earth, his transmitting the same kind of nature with which he was formed must be a necessary consequence of that propagation. He might, it is true, have cut off for ever the offending pair; but this, most evidently, did not comport with his creative designs. "But he might have rendered Adam incapable of sin." This does not appear. If he had been incapable of sinning, he would have been incapable of holiness; that is, he could not have been a free agent; or in other words he could not have been an intelligent or intellectual being; he must have been a mass of inert and unconscious matter. "But God might have cut them off and created a new race." He certainly might; and what would have been gained by this? Why, just nothing. The second creation, if of intelligent beings at all, must have been precisely similar to the first; and the circumstances in which these last were to be placed, must be exactly such as infinite wisdom saw to be the most proper for their predecessors, and consequently, the most proper for them. They also must have been in a state of probation; they also must have been placed under a law; this law must be guarded by penal sanctions; the possibility of transgression must be the same in the second case as in the first; and the lapse as probable, because as possible to this second race of human beings as it was to their predecessors. It was better, therefore, to let the same pair continue to fulfill the great end of their creation, by propagating their like upon the earth; and to introduce an antidote to the poison, and by a dispensation as strongly expressive of wisdom as of goodness, to make the ills of life, which were the consequences of their transgression, the means of correcting the evil, and through the wondrous economy of grace, sanctifying even these to the eternal good of the soul.
6. Had not God provided a Redeemer, he, no doubt, would have terminated the whole mortal story, by cutting off the original transgressors; for it would have been unjust to permit them to propagate their like in such circumstances, that their offspring must be unavoidably and eternally wretched.
God has therefore provided such a Savior, the merit of whose passion and death should apply to every human being, and should infinitely transcend the demerit of the original transgression, and put every soul that received that grace (and All may) into a state of greater excellence and glory than that was, or could have been, from which Adam, by transgressing, fell.
7. The state of infants dying before they are capable of hearing the Gospel, and the state of heathens who have no opportunity of knowing how to escape from their corruption and misery, have been urged as cases of peculiar hardship. But, first, there is no evidence in the whole book of God that any child dies eternally for Adam's sin. Nothing of this kind is intimated in the Bible; and, as Jesus took upon him human nature, and condescended to be born of a woman in a state of perfect helpless infancy, he has, consequently, sanctified this state, and has said, without limitation or exception, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. We may justly infer, and all the justice as well as the mercy of the Godhead supports the inference, that all human beings, dying in an infant state, are regenerated by that grace of God which bringeth salvation to all men, Tit 2:11, and go infallibly to the kingdom of heaven. As to the Gentiles, their case is exceedingly clear. The apostle has determined this; see Rom 2:14, Rom 2:15, and the notes there. He who, in the course of his providence, has withheld from them the letter of his word, has not denied them the light and influence of his Spirit; and will judge them in the great day only according to the grace and means of moral improvement with which they have been favored. No man will be finally damned because he was a Gentile, but because he has not made a proper use of the grace and advantages which God had given him. Thus we see that the Judge of all the earth has done right; and we may rest assured that he will eternally act in the same way.
8. The term Fall we use metaphorically, to signify degradation: literally, it signifies stumbling, so as to lose the centre of gravity, or the proper poise of our bodies, in consequence of which we are precipitated on the ground. The term seems to have been borrowed from the παραπτωμα of the apostle, Rom 5:15-18, which we translate offense, and which is more literally Fall, from παρα, intensive, and πιπτω, I fall; a grievous, dangerous, and ruinous fall, and is property applied to transgression and sin in general; as every act is a degradation of the soul, accompanied with hurt, and tending to destruction. The term, in this sense, is still in common use; the degradation of a man in power we term his fall; the impoverishment of a rich man we express in the same way; and when a man of piety and probity is overcome by any act of sin, we say he is fallen; he has descended from his spiritual eminence, is degraded from his spiritual excellence, is impure in his soul, and becomes again exposed to the displeasure of his God.
Albert Barnes: Notes on the Bible - 1834
5:21: That as sin hath reigned - Note, Rom 5:14.
Unto death - Producing or causing death.
Even so - In like manner, also. The provisions of redemption are in themselves ample to meet all the ruins of the fall.
Might grace reign - Might mercy be triumphant; see Joh 1:17, "Grace and truth came by Jesus Christ."
Through righteousness - Through, or by means of, God's plan of justification; Note, Rom 1:17.
Unto eternal life - This stands opposed to "death" in the former part of the verse, and shows that there the apostle had reference to eternal death. The result of God's plan of justification shall be to produce eternal life. The triumphs of the gospel here celebrated cannot refer to the number of the subjects, for it has not actually freed all people from the dominion of sin. But the apostle refers to the fact that the gospel is able to overcome sin of the most malignant form, of the most aggravated character, of the longest duration. Sin in all dispensations and states of things can be thus overcome; and the gospel is more than sufficient to meet all the evils of the apostasy, and to raise up the race to heaven.
This chapter is a most precious portion of divine Revelation. It brings into view the amazing evils which have resulted from the apostasy. The apostle does not attempt to deny or palliate those evils; he admits them fully; admits them in their deepest, widest, most melancholy extent; just as the physician admits the extent and ravages of the disease which he hopes to cure. At the same time, Christianity is not responsible for those evils. It did not introduce them. It finds them in existence, as a matter of sober and melancholy fact, pertaining to all the race. Christianity is no more answerable for the introduction and extent of sin, than the science of medicine is responsible for the introduction and extent of disease. Like that science, it finds a state of wide-spread evils in existence; and like that science, it is strictly a remedial system. And whether true or false, still the evils of sin exist, just as the evils of disease exist, whether the science of medicine be wellfounded or not.
Nor does it make any difference in the existence of these evils, whether Christianity be true or false. If the Bible could be proved to be an imposition, it would not prove that people are not sinners. If the whole work of Christ could be shown to be imposture, still it would annihilate no sin, nor would it prove that man has not fallen. The fact would still remain - a fact certainly quite as universal, and quite as melancholy, as it is under the admitted truth of the Christian Revelation - and a fact which the infidel is just as much concerned to account for as is the Christian. Christianity proposes a remedy; and it is permitted to the Christian to rejoice that that remedy is ample to meet all the evils; that it is just suited to recover our alienated world; and that it is destined yet to raise the race up to life, and peace, and heaven. In the provisions of that scheme we may and should triumph; and on the same principle as we may rejoice in the triumph of medicine over disease, so may we triumph in the ascendancy of the Christian plan over all the evils of the fall And while Christians thus rejoice, the infidel, the deist, the pagan, and the scoffer shall contend with these evils which their systems cannot alleviate or remove, and sink under the chilly reign of sin and death; just as people pant, and struggle, and expire under the visitations of disease, because they will not apply the proper remedies of medicine, but choose rather to leave themselves to its unchecked ravages, or to use all the nostrums of quackery in a vain attempt to arrest evils which are coming upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: That: Rom 5:14, Rom 6:12, Rom 6:14, Rom 6:16
grace: Joh 1:16, Joh 1:17; Tit 2:11; Heb 4:16; Pe1 5:10
through: Rom 5:17, Rom 4:13, Rom 8:10; Pe2 1:1
unto: Rom 6:23; Joh 10:28; Jo1 2:25, Jo1 5:11-13
John Gill
5:21 That as sin hath reigned unto death,.... This is another end of the law's entrance, or rather an illustration of the grace of God, by comparing the reigns of sin and grace together: sin has such a power over man in a state of nature, as amounts to a dominion; it has not only an enticing, ensnaring power, to draw into a compliance with it, and an obstructive power to hinder that which is good, and an operative one of that which is evil, and a captivating, enslaving one to the same; but it has a kingly, governing, and commanding power: its dominion is universal as to men, and with respect both to the members of the body, and faculties of the soul; it is supported by laws, which are its lusts; and has its voluntary subjects, to whom it gives wages; its reign is very cruel and tyrannical; it is "unto death" corporeal, moral, or spiritual, and eternal. The ancient Jews often represent sin in the same light; they frequently speak (h) of , "the corruption of nature reigning" over men; and say (i): that he is "a king" over the several members of the body, which answer to him at the word of command. "The old and foolish king" in Eccles 4:13, is commonly interpreted by them of sin; which they say (k) is called "a king", because he rules in the world, over the children of men, and because all hearken to him: it is a petition much used by them (l),
"let not the evil imagination or corruption of nature "rule" over me:''
and on the other hand, they represent grace, or a principle of goodness, as a king, reigning over the corruption of nature; thus interpreting these words, "my son, fear thou the Lord and the king", they ask (m),
"who is the king? the king (say they) , is "the good imagination", or principle of goodness, who reigns over the evil imagination, which is called a king.''
And in another place (n) they say of a good man, that he , "caused the good imagination to reign" over the evil one; with which in some measure agrees what follows:
even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord; by grace is meant, either grace as it is in the heart of God; which reigns or bears sway in man's salvation in all the parts of it, "through righteousness"; consistent with the justice of God, in a way in which that is glorified, through the redemption of Christ: it reigns "unto eternal life"; grace has promised, prepared it, and makes meet for it, and will introduce into it, and freely give it: it reigns "by Jesus Christ"; grace reigns by him, righteousness, or justice, is glorified by him, and eternal life is in him, through him, and by him: or grace as it is in the hearts of converted persons, is meant where it reigns, has the dominion, is the governing principle, and that in a way of righteousness and true holiness; and will reign until it is perfected in glory, or is crowned with eternal life; all which are by Jesus Christ, namely, grace, righteousness, and life.
(h) T. Bab. Succa, fol. 52. 1. & Sanhedrin, fol. 91. 2. (i) Abot. R. Nathan, c. 16. fol. 5. 2. Targum in Eccl. ix. 14. Midrash Koheleth, fol. 80. 1. (k) Zohar in Gen. fol. 102. 1. Midrash Koheleth, fol. 70. 2. Caphtor, fol. 20. 1. Tzeror Hammor, fol. 14. 4. Jarchi in Eccl. iv. 13. (l) T. Bab. Beracot, fol. 60. 1. Shaare Zion, fol. 73. 1. Seder Tephiltot, fol. 3. 1. Ed. Basil. (m) Bemidbar Rabba, fol. 218. 1. (n) Midrash Koheleth, fol. 78. 3.
John Wesley
5:21 That as sin had reigned - so grace also might reign - Which could not reign before the fall; before man had sinned. Through righteousness to eternal life by Jesus Christ our Lord - Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause; not any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life, leading to glory.
Robert Jamieson, A. R. Fausset and David Brown
5:21 That as sin--Observe, the word "offense" is no more used, as that had been sufficiently illustrated; but--what better befitted this comprehensive summation of the whole matter--the great general term sin.
hath reigned unto death--rather, "in death," triumphing and (as it were) revelling in that complete destruction of its victims.
even so might grace reign--In Rom 5:14, Rom 5:17 we had the reign of death over the guilty and condemned in Adam; here it is the reign of the mighty causes of these--of SIN which clothes Death a Sovereign with venomous power (1Cor 15:56) and with awful authority (Rom 6:23), and of GRACE, the grace which originated the scheme of salvation, the grace which "sent the Son to be the Saviour of the world," the grace which "made Him to be sin for us who knew no sin," the grace which "makes us to be the righteousness of God in Him," so that "we who receive the abundance of grace and of the gift of righteousness do reign in life by One, Jesus Christ!"
through righteousness--not ours certainly ("the obedience of Christians," to use the wretched language of GROTIUS) nor yet exactly "justification" [STUART, HODGE]; but rather, "the (justifying) righteousness of Christ" [BEZA, ALFORD, and in substance, OLSHAUSEN, MEYER]; the same which in Rom 5:19 is called His "obedience," meaning His whole mediatorial work in the flesh. This is here represented as the righteous medium through which grace reaches its objects and attains all its ends, the stable throne from which Grace as a Sovereign dispenses its saving benefits to as many as are brought under its benign sway.
unto eternal life--which is salvation in its highest form and fullest development for ever.
by Jesus Christ our Lord--Thus, on that "Name which is above every name," the echoes of this hymn to the glory of "Grace" die away, and "Jesus is left alone."
On reviewing this golden section of our Epistle, the following additional remarks occur: (1) If this section does not teach that the whole race of Adam, standing in him as their federal head, "sinned in him and fell with him in his first transgression," we may despair of any intelligible exposition of it. The apostle, after saying that Adam's sin introduced death into the world, does not say "and so death passed upon all men for that Adam "sinned," but "for that all sinned." Thus, according to the teaching of the apostle, "the death of all is for the sin of all"; and as this cannot mean the personal sins of each individual, but some sin of which unconscious infants are guilty equally with adults, it can mean nothing but the one "first transgression" of their common head, regarded as the sin of each of his race, and punished, as such, with death. It is vain to start back from this imputation to all of the guilt of Adam's first sin, as wearing the appearance of injustice. For not only are all other theories liable to the same objection, in some other form--besides being inconsistent with the text--but the actual facts of human nature, which none dispute, and which cannot be explained away, involve essentially the same difficulties as the great principle on which the apostle here explains them. If we admit this principle, on the authority of our apostle, a flood of light is at once thrown upon certain features of the divine procedure, and certain portions of the divine oracles, which otherwise are involved in much darkness; and if the principle itself seem hard to digest, it is not harder than the existence of evil, which, as a fact, admits of no dispute, but, as a feature in the divine administration, admits of no explanation in the present state. (2) What is called original sin--or that depraved tendency to evil with which every child of Adam comes into the world--is not formally treated of in this section (and even in the seventh chapter, it is rather its nature and operation than its connection with the first sin which is handled). But indirectly, this section bears testimony to it; representing the one original offense, unlike every other, as having an enduring vitality in the bosom of every child of Adam, as a principle of disobedience, whose virulence has gotten it the familiar name of "original sin." (3) In what sense is the word "death" used throughout this section? Not certainly as mere temporal death, as Arminian commentators affirm. For as Christ came to undo what Adam did, which is all comprehended in the word "death," it would hence follow that Christ has merely dissolved the sentence by which soul and body are parted in death; in other words, merely procured the resurrection of the body. But the New Testament throughout teaches that the salvation of Christ is from a vastly more comprehensive "death" than that. But neither is death here used merely in the sense of penal evil, that is, "any evil inflicted in punishment of sin and for the support of law" [HODGE]. This is too indefinite, making death a mere figure of speech to denote "penal evil" in general--an idea foreign to the simplicity of Scripture--or at least making death, strictly so called, only one part of the thing meant by it, which ought not to be resorted to if a more simple and natural explanation can be found. By "death" then, in this section, we understand the sinner's destruction, in the only sense in which he is capable of it. Even temporal death is called "destruction" (Deut 7:23; 1Kings 5:11, &c.), as extinguishing all that men regard as life. But a destruction extending to the soul as well as the body, and into the future world, is clearly expressed in Mt 7:13; Th2 1:9; 2Pet 3:16, &c. This is the penal "death" of our section, and in this view of it we retain its proper sense. Life--as a state of enjoyment of the favor of God, of pure fellowship with Him, and voluntary subjection to Him--is a blighted thing from the moment that sin is found in the creature's skirts; in that sense, the threatening, "In the day that thou eatest thereof thou shalt surely die," was carried into immediate effect in the case of Adam when he fell; who was thenceforward "dead while he lived." Such are all his posterity from their birth. The separation of soul and body in temporal death carries the sinner's destruction" a stage farther; dissolving his connection with that world out of which he extracted a pleasurable, though unblest, existence, and ushering him into the presence of his Judge--first as a disembodied spirit, but ultimately in the body too, in an enduring condition--"to be punished (and this is the final state) with everlasting destruction from the presence of the Lord, and from the glory of His power." This final extinction in soul and body of all that constitutes life, but yet eternal consciousness of a blighted existence--this, in its amplest and most awful sense, is "DEATH"! Not that Adam understood all that. It is enough that he understood "the day" of his disobedience to be the terminating period of his blissful "life." In that simple idea was wrapt up all the rest. But that he should comprehend its details was not necessary. Nor is it necessary to suppose all that to be intended in every passage of Scripture where the word occurs. Enough that all we have described is in the bosom of the thing, and will be realized in as many as are not the happy subjects of the Reign of Grace. Beyond doubt, the whole of this is intended in such sublime and comprehensive passages as this: "God . . . gave His . . . Son that whosoever believeth in Him might not PERISH, but have everlasting LIFE" (Jn 3:16). And should not the untold horrors of that "DEATH"--already "reigning over" all that are not in Christ, and hastening to its consummation--quicken our flight into "the second Adam," that having "received the abundance of grace and of the gift of righteousness, we may reign in LIFE by the One, Jesus Christ?"