Romans 5:12

Romans 5:12. On this account, or, ‘therefore,' First of all on account of the statement of Romans 5:11, but virtually on account of all that precedes, since Romans 5:11 sums up the whole doctrine of righteousness and salvation. Since ‘reconciliation' is received through our Lord Jesus Christ in the manner already set forth, ‘therefore' the following parallel between Adam and Christ holds good.

As, etc. The main difficulty is in regard to what should correspond with ‘as,' the construction not being regular. The view of Meyer, which is grammatically most defensible, is that indicated in the analysis at the beginning of the section. The correspondence is suggested in Romans 5:12, the second member (‘the coming One') indicated in Romans 5:14; expressed, after some points of difference, in Romans 5:18-19. In the rush of ideas suggested by the parallel, Paul intentionally suspends the mention of the second half, until he has proven one point in regard to the first half (Romans 5:13-14), and stated three important contrasts. In full form the parallel would be: ‘so also by one man, Jesus Christ, righteousness entered into the world, and life through righteousness, and thus life shall extend to all men, on condition that all believe, or are justified.' But the parallel cannot hold in the last clause; for all men are sinners, but not all are believers; all are one with Adam, but not all are one with Christ. Other unsatisfactory explanations: that there is a designed suppression, because the parallel would not hold; that Romans 5:13-17 are parenthetical (so E. V.); that we should supply: ‘It was,' or, ‘Christ wrought,' before ‘as.'

Through one man, i.e., Adam (Romans 5:14). Eve is not mentioned, for Adam had received the commandment, was the head of the woman, and had he not transgressed, his posterity would not have sinned (Bengel). The comparison between Adam and Christ is the only apt one, and there is no reference to Satan, because the Apostle is concerned with the effect, not the mode, of the fall (Meyer).

Sin. The presence of the definite article in the Greek, and the course of thought sustain the view that ‘sin' is here regarded as a power or principle, personified as a fearful tyrant, who has acquired universal dominion over the human race. Compare the characteristics of ‘sin,' as given in this Epistle: he ‘reigns in death' (Romans 5:21); ‘lords it over us' (chap. Romans 6:14); ‘deceives and slays' the sinner (chap. Romans 7:11); ‘works death' in us (chap. Romans 7:13). This view is further sustained by the distinction made, throughout this section, between ‘sin' and ‘transgression,' ‘offence' (or ‘trespass'). The term is, therefore, not to be limited, either to original sin on the one hand, or to actual sin on the other.

Entered into the world; the world of man. ‘According to the Apostle's conviction, evil was already in existence in another world' (Tholuck), that of the angels. Hence our passage sheds no light on the origin of evil, except in the human race.

Death. The entrance of death into the world of humanity was through sin, death as a power in the world resulted from the entrance of sin as a power; the two are uniformly connected in the Bible, beginning with Genesis 2:17. Some limit the reference here to physical death, which undoubtedly was the first result. But the results of ‘sin' are more extensive, and the contrast with ‘life' in Romans 5:17-18; Romans 5:21, points to the evident sense of ‘death' throughout the entire passage. This includes all physical and moral evil, the entire penal consequences of sin, death of the body, spiritual death, and eternal death of both soul and body (‘the second death,' Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8). The fact that physical death did not immediately follow the first transgression, shows that Genesis 2:17 included a more extensive penalty.

Passed upon, lit., ‘came through unto,' all men. The universal reign of death is thus connected, chronologically and logically, with its cause, the universal reign of sin. ‘All men' here represents the several individuals making up ‘the world.'

For that, or, ‘because,' ‘on the ground that.' This is the view now generally accepted. Other views: ‘In' whom, i.e., Adam; an ancient view (so Augustine) now generally rejected as ungrammatical. ‘On the condition that;' but this is unusual, and designed to meet a doctrinal difficulty.

All sinned, not, ‘have sinned.' A single historical act is meant, namely, the past event of Adam's fall, which was at the same time virtually the fall of the human race as represented by him and germinally contained in him. (For the views of this connection between Adam and his posterity see Excursus at the close of the section.) As regards the interpretation of the words, it may be insisted that ‘simned' is not equivalent to ‘became sinful.' There remain two views: (1.) As a historical fact, when Adam sinned all sinned, because of the vital connection between him and his posterity. (2.) When Adam sinned, all were declared sinners, he being the representative of the race. The objection to this is, that ‘sinned' is not equivalent to ‘were regarded as sinners,' It makes the parallel between Adam and Christ more close than the passage, thus far, appears to warrant.