Death Through Adam, Life Through Christ

Romans 5:12-21

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.

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

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. 20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.[1]

Romans 5:12-21 is one of the more difficult passages in Romans to grasp, and likewise is one that has been greatly debated over the centuries. Romans 5 begins by discussing the sinner’s justification by faith, and commemorates the fact that the saints have been reconciled to God through Jesus Christ. This passage also fits within the larger context of all that preceded in Romans wherein Paul discusses the nature of faith, righteousness, judgement, and the law. Here Paul brings all those teachings together to expound on the crucial doctrine of justification. Paul discusses the two heads of humanity, Adam and Christ, their similarities and differences, what they bring to humanity, and the nature of what they bring to humanity. I interpret this passage to be teaching the federal headship of both Adam and Christ. The merit which Christ gains for the world of His elect is imputed to them on account of their faith.[3] It is necessary to conclude, therefore, given the purposeful parallel between the two figures, that the sin of Adam - as well as the natural depravity which is the result of that sin - is imputed to his posterity. This was the interpretation many scholars in earlier centuries had of this passage.[4]

Historical Context

Paul wrote Romans in anticipation of traveling to Spain.[5] Romans was written several years after the expulsion of the Jews from Rome by Claudius. By this time many Jews had arrived back to Rome, the newly-converted ones coming back to a very gentile Christian community.[6] This diversity within Rome at the time of Paul the apostle is the background wherein he wrote this epistle.

Literary Context

Though some speculate Paul wrote Romans exclusively for the gentiles,[7] Paul did not write Romans for any specific ethnical audience. In chapter 16, half the names Paul mentions are Jewish, which suggests he had their conversion in mind.[8] However, Paul may have written this epistle to help gentile believers in Rome understand the roots and core principles of their faith with relation to Israeli Christians.[9] By this he hoped to convince the Roman church of the Gospel so that they would support him in his efforts in proclaiming the Gospel in the West.[10] Paul also asks the Christians in Rome to pray for his ministry in Judea to be fruitful.[11] Most of all, Paul wrote this letter in hope of strengthening the faith of the Roman church through the Gospel.[12] Paul had an amanuensis, Tertius, write this letter. Scholars believe Romans was dictated by Paul.[13]

Introductory Verse: One man’s sin brings death to all

“Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—” (v.12)

This verse establishes the first head of humanity, Adam, and his contribution to the race – sin and death. Because of this one man’s sin, death came into the world. This idea is first seen in Genesis where God informs Adam that in the day he eats the fruit of the tree of the knowledge of good and evil he “shall surely die.”[14] The word ‘death’ here is translated from the Greek word θανατος (principle part: θάνατος), which can be either taken literally - of a physical death,[15] or metaphorically - of a spiritual separation from God.[16] Paul writes in the next chapter that the “wages of sin is θανατος, but the free gift of God is eternal life in Christ Jesus our Lord.”[18] The comparison between death through sin and eternal life through Christ demands the reader to consider it in a spiritual, or eternal, sense. A spiritual interpretation of death will be confirmed in verse 21 where Paul writes that sin reigned in θανατω but grace leads to eternal life through Christ. Sin affects human faculties as well. Charles Talbert understands this death to encompass many relational dimensions by which human life is characterized. Humanity, he argues, is characterized by “four basic relationships”: with God, with others, with nature, and with oneself. All four are affected by sin.[19] I agree with Talbert and would also say that mankind has “lost his ability to will any spiritual good involving salvation” [20] and likewise, being dead to sin, “is unable by his own strength to convert himself or to prepare himself for conversion.” This is a total depravity.

This death spread to everyone “because all have sinned.” All people are now, by nature, the children of wrath.[21] Some translations translate ἐφ’ ᾧ as “because,”[22] but it could also be translated “in whom.” It is debatable if such a word choice makes a substantial difference in meaning.[23] There are three general schools of thought as to the meaning of “all have sinned.” The first, which consists of the Pelagians, teaches that all people being born in as pure a state as Adam before the fall have sinned through imitation of Adam’s first sin. In this interpretation, the death that spreads to all is through personal sin alone, not anything inherited.[24] People are sinful only once they personally sin. This interpretation cannot be true because it would follow that those accounted righteous are so accounted due to personal merit. This is contrary to the whole Gospel and what it teaches concerning our justification.[25] Also, this interpretation does not make sense if all are by nature the children of wrath. Furthermore, the Pelagian interpretation does no justice to verses 13-14 which say that this death reigned over those “whose sinning was not like the transgression of Adam.” 

The second school of thought teaches that it is a sinful nature which is passed down to Adam’s posterity, and through this nature all have sinned. This is the Roman Catholic interpretation of the verse.[26] John Calvin, though disagreeing with Rome on the nature of this sinful state and free will, agreed it is sinfulness which is passed down to all through Adam.[27] In this interpretation the meaning of “all have sinned” is shown in time through personal actions, but all sin because they are sinful by an inherited nature through Adam. Though I agree all inherit a sinful nature, I do not believe this interpretation goes far enough to be consistent with Paul’s argumentation.

The third school of thought, which I affirm, teaches that it is both the guilt of Adam’s actual sin as well as a sinful nature which are imputed. The term “all sinned” is past tense, which I take to mean all have sinned corporally at a particular point in time in the past. All are condemned in Adam because when Adam sinned all sinned with him. The Westminster Confession of Faith affirms both the imputation of guilt for the first sin as well as a corrupt nature.[28]Commenting on this verse, Augustine writes in Against Julian that “original sin is common to all men, regardless of the personal sins of each one.”[29] Likewise, in The City of God he argues that “everyone, even little children, have broken God’s covenant, not indeed in virtue of any personal action but in virtue of mankind’s common origin in that single ancestor in whom all have sinned.”[30] This is the interpretation which does the most justice to the purposeful parallel between Adam’s sin and Christ’s righteousness. Paul makes a similar parallel in 1 Corinthians 15 when speaking about the resurrection, death being through Adam and life being through Christ.[31] Therefore, I will carry out this interpretation throughout my exegesis.

The Great Parenthesis:

Verses 13-17 are meant to be parenthetical (as shown in the translations and sudden break of thought in verse 12. This is noted in Hodge’s commentary.)[32] They describe the universality of death that existed since the fall and compare it to the free gift of justification through Christ.

Death and Sin before Moses

“for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.” (v.13-14)

Sin always existed since the fall because God who is eternally just always had righteous standards which all people of all ages fall short of. However, the law did not always exist but started with Moses. So, before Moses there was no way for any one’s personal actions to be accounted transgressions against the law. It is through the law that the knowledge of sin can exist.[33] Even so, death had always reigned. Snyman writes that “the verb βασιλεύω (reigned) can be defined as ‘to be in control in an absolute manner – ‘to reign, to control completely.’”[34] However, people’s personal sins were not the same as Adam’s sin. Their sins were not like the sins of unrepentant Israel.[35] How can death (and thus condemnation)[36] reign before the law if none during that time are guilty of personal transgression? This can only be if the guilt of Adam’s sin was imputed to them. 

Thus, Adam was a type, or τυπος (principal part: τύπος) of one who was to come – Christ the second Adam. The Greek word τύπος can resemble something which is figurative, typical, or an example.[37] It can also be translated as an archetype, model, or type of something.[38] Paul, writing to the church at Thessalonica, tells them to set an example (τυπος) for the believers.[39] Peter instructs the elders to be examples (τυποι) for the flock.[40] Thomas inquired to see the mark (τυπον) of the nail on the hands of the resurrected Jesus.[41] But in this passage there are two figures who are being compared, and as evidenced by verses 18-19 the two figures model each other as antitypes, Adam being the archetype of Christ. Luther writes “the figure of Adam’s transgression is in us, for we die just as though we had sinned as he did. The figure of Christ is in us, for we live just as though we had fulfilled all righteousness as He did.”[42] One may argue that this interpretation does injustice to the argumentation presented in Romans 1 where it is said none are with apologia (excuse).[43] However, I do not believe that is part of the point in the passage here. Even though none are with excuse before the testimony of nature,[44] the purposeful parallel that Paul makes between Adam and Christ cannot be ignored. He is meaning to argue that all inherit the guilt of Adam’s transgression, regardless of whether nature likewise holds men and women accountable before God.

The Free Gift Compared

 “But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification” (v.15-16)

            The free gift through Christ and the trespass through Adam are similar in one way and dissimilar in one. Both the free gift and the trespass are through the actions of one man. However, the former brings justification, whereas the latter brings condemnation. Christ and Adam are antitypes. It is important to stress that this gift is free, and if free it is by grace – an abundance of grace.[45] Now, grace is only grace if it is obtained apart from works.[46] Therefore, personal righteousness is not the basis of justification. Rather, through Christ bearing their iniquities, the many are accounted or made righteous (justified).[47] Likewise, the condemnation brought by Adam is not based on personal sin, though personal sin does condemn all.[48] So, though the many die and are condemned through the alien trespass of Adam, the many will live and be justified through the alien righteousness of Christ imputed to their account. This latter righteousness is much more potent compared to the former trespass, so that it covers many trespasses - both Adam’s and all personal ones in time – by the time at which it’s applied through adoption to those who are in Christ.[49]

The Free Gift Triumphs the Trespass

“For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.” (v.17)

Those who receive grace will now reign in life, and so death has lost its sting.[50] The Lord is the light of those who are in Him, and they will reign with Him forever.[51] Though the death of the first Adam be the death of all who are in the first Adam, the life of the second Adam becomes the life of all who are in the second Adam. Adam and Christ are two federal heads of the particular people they represent. Paul expounds on this in the next chapter, where he writes that those who are in Christ were buried with Him in baptism. They likewise were crucified with Him, died with Him, and now live with Him.[52] There is an inseparable union between Christ and His elect, so inseparable that Paul writes “neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”[53]

Conclusion:

Verses 18-21 conclude the passage by bringing together all that was discussed in the parenthesis and finishing what was started in verse 12.

Two Federal Heads

“Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.” (v.18-19)

These two verses are a follow-up of verse 12 where Paul established that the one man Adam passed death on all humanity through sin. Now these verses give us the good news: the act of one man’s obedience, Christ’s, justifies sinners by making them righteous. This justification is by an imputed righteousness. As Vanema writes in response to N.T Wright: “believers are justified, not because they have become righteous in themselves or by their own act of obedience, but because God has attributed to them the righteousness of Christ.”[54] Mark Rapinchuk asserts that the doctrine of double imputation cannot be consistent with verse 18, because if all are condemned through the imputation of Adam’s sin, it follows that all are made righteous through the imputation of Christ’s righteousness. This, he argues, ultimately leads to universalism.[55] He argues that “all men” in this verse means all without distinction instead of all without exception. That is, Greek and Jew alike, instead of every single individual. I, however, do not believe that is a consistent argument. I do not interpret these verses to be quantitative but qualitative. Moo writes that “Paul’s point is not so much that the groups affected by Christ and Adam, respectively, are coextensive, but that Christ affects those who are his just as certainly as Adam does those who are his.”[56] It is important to understand the doctrine of double imputation to be representative, not extensive. Verse nineteen, therefore, as an elaboration of verse 18, teaches that the disobedience of one man made many sinners – who are all people, whereas Christ’s active obedience made many righteous – who are those that receive the gift.

Triumph of Grace over Sin and the Law

 “Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.” (v.20-21)

These two verses emphasize the superiority of life in Christ over death in Adam. The law was given because of transgressions.[57] It had to be given to restrain the evil hearts of men and women, but it is the giving of the law which made people ever the more knowledgeable and therefore accountable for their sin.[58] This life in Christ is αιωνιον (‘eternal’ – from αἰώνιος). It was well understood in the ancient world that this term could mean a perpetual or everlasting state.[59] What a glorious Gospel! The saints which were once enslaved to the tyranny of sin and death have now been set free by a Master far superior, whom they now serve.

Contextualization

This passage gives Christians of every generation an assurance of victory in Christ. It also serves as a reminder of our sinfulness and guilt so that we have no reason to boast. The universality of death in the first Adam is common for every tribe, tongue, and nation. It was therefore necessary that the second Adam come to redeem His elect throughout all nations and races. All believers are equal in their deadness in sin before and victory in Christ after conversion. 

Also, this passage serves as a very clear testament of the centrality of the doctrine of justification. The church’s view of justification will drive its interpretation of this passage. I believe it is essential for Christians to understand the reality of what the Gospel teaches concerning our role in salvation. The moment we realize that our own works and righteousness contributed nothing to our salvation is the moment the Gospel truly becomes good news.

[1] Romans 5:12-21. In ESV: Systematic Theology Study Bible: English Standard Version. Wheaton: Crossway, 2017.

[3] 2 Cor. 5:21, Phil. 3:9, 1 Pet. 2:24, Rom. 3:22

[4] Hodge, Charles. “Chapter V.” In Romans, 154. Geneva Series of Commentaries 16. East Peoria: Versa Press, 2009.

[5] Snyman, Andries H. “Persuasion in Romans 5:12-21.”  Hervormde Teologiese Studies 72/3 (2016): 3.

[6] Colin, Kruse G. “Introduction.” Paul’s Letter to the Romans, 1-2. Grand Rapids: Eerdmans, 2012.

[7] Stowers, Stanley K. A Rereading of Romans: Justice, Jews, and Gentiles. New Haven: Yale University Press, 1994. 21-33.; Nanos, Mark D. The Mystery of Romans: The Jewish Context of Paul's Letter. Minneapolis: Fortress, 1996. 75-84.

[8] Kruse, pp. 2

[9] Fraikin, D. "The Rhetorical Function of the Jews in Romans." Edited by P. Richardson. In Paul and the Gospels, 91-105. Vol. 1. Anti-Judaism in Early Christianity. Waterloo: Canadian Corporation for Studies in Religion, 1986.

[10] Snyman, pp. 3

[11] Rom. 15:30-31

[12] Talbert, Charles H. “Introduction.” Romans, 12. Smyth and Helwys Bible Commentary 24. Macon: Smyth and Helwys Publishing, 2002.

[13] Moo, Douglas J. “Introduction.” The Epistle to the Romans, 1-2. Edited by Ned B. Stonehouse, F.F Bruce, and Gordon D. Fee. Grand Rapids: Eerdmans, 1996.

[14] Gen. 2:17

[15] Liddell, H.G. and Scott, R. A Greek-English Lexicon, 784. Revised by H.S Jones with R. McKenzie. Oxford: Clarendon, 1996.

[16] Kittel, Gerhard, ed. Translated by Geoffrey W. Bromiley. Theological Dictionary of the New Testament. Vol. 3. Grand Rapids: Eerdmans, 1965. 17-18.

[18] Rom. 6:23

[19] Talbert, 149-50

[20] WCF Chap. 9

[21] Eph. 2:3

[22] Such as the ESV, NRSV, and NIV

[23] Colin, Kruse G. “Romans 5:12.” Paul’s Letter to the Romans. 241-42 Grand Rapids: Eerdmans, 2012.

[24] Murray, John. "Chapter One." In The Imputation of Adam's Sin, 9-12. Eerdmans, 1959.

[25] Read Phil. 3:9

[26] Murray, John. "Chapter One." In The Imputation of Adam's Sin, 12-17. Eerdmans, 1959.

[27] Calvin, John. Calvin's Commentaries. Translated by John King. Vol. 38. 1847-50.

[28] "Chapter 6." In The Westminster Confession of Faith: An Authentic Modern Version, 12. Signal Mountain: Summertown Texts, 1979.

[29] Bray, Gerald, ed. "5:12-21 Adam and Christ." In Romans, translated by Dennis McManus, 137. Vol. 6. Ancient Christian Commentary on Scripture. Downers Grove: InterVarsity Press, 1998.

[30] Bray, Gerald, ed. "5:12-21 Adam and Christ." In Romans, translated by Dennis McManus, 137. Vol. 6. Ancient Christian Commentary on Scripture. Downers Grove: InterVarsity Press, 1998.

[31] 1 Cor. 15:20-22

[32] Hodge, Charles. “Chapter V.” In Romans, 142. Geneva Series of Commentaries 16. East Peoria: Versa Press, 2009.

[33] Rom. 3:20

[34] Snyman, Andries H. “Persuasion in Romans 5:12-21.”  Hervormde Teologiese Studies 72/3 (2016): 3.

[35] Hos. 6:7

[36] That is, a spiritual condemnation – separation from God

[37] STEP. Accessed November 30, 2017. https://www.stepbible.org.

[38] Liddell, pp. 1835

[39] 1 Tim. 4:12

[40] 1 Pet. 5:3

[41] Jn. 20:25

[42] Luther, Martin. "Chapter 5." Translated by John T. Mueller. In Commentary on the Epistle to the Romans, 81. Grand Rapids: Zondervan, 1954.

[43] As argued in Moo’s commentary on Romans (p.331)

[44] Rom. 1:20

[45] v. 17

[46] Rom. 4:4;11:6

[47] Isa. 53:11: “accounted righteous,” “make righteous” and “justify” in ESV, NRSV, and NASB, respectively.

[48] Rom. 3:23;6:23

[49] Rom. 8:14-17

[50] 1 Cor. 15:55

[51] Rev. 22:5

[52] Rom. 6:4,6,8

[53] Rom. 8:38-39

[54] Venema, Cornelis P. “N.T Wright on Romans 5:12-21 and Justification: A Case Study in Exegesis, Theological Method, and the ‘New Perspective on Paul.’” Mid-American Journal of Theology 16 (2005): 71.

[55] Rapinchuk, Mark. “Universal Sin and Salvation in Romans 5:12-21.” Journal of the Evangelical Theological Society 42/3 (1999): 427-41.

[56] Moo, Douglas J. “Romans 5:12-21.” The Epistle to the Romans, 343. Edited by Ned B. Stonehouse, F.F Bruce, and Gordon D. Fee. Grand Rapids: Eerdmans, 1996.

[57] Gal. 3:19

[58] Rom. 4:15

[59] Plat. Rep. 2.363d