Romans 5:14

King James Version

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.

Parallel Translations

Simplified Cowboy Version
The result was the same though—sin leads to death and everyone dies. Adam was a glimpse of things to come from Jesus.

New American Standard Bible (1995)
Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.

Legacy Standard Bible
Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the trespass of Adam, who is a type of Him who was to come.

Bible in Basic English
But still death had power from Adam till Moses, even over those who had not done wrong like Adam, who is a picture of him who was to come.

Darby Translation
but death reigned from Adam until Moses, even upon those who had not sinned in the likeness of Adam's transgression, who is [the] figure of him to come.

New King James Version
Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.

Christian Standard Bible®
Nevertheless, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression. He is a prototype of the Coming One.

World English Bible
Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come.

Wesley's New Testament (1755)
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's transgression, who is the figure of him that was to come.

Weymouth's New Testament
Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future.

King James Version (1611)
Neuertheles, death reigned from Adam to Moses, euen ouer them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come:

Literal Translation
but death reigned from Adam until Moses, even on those who had not sinned in the likeness of Adam's transgression, who is a type of the coming One .

Miles Coverdale Bible (1535)
Neuertheles death reigned from Adam vnto Moses, euen ouer them also that synned not with like trangression as dyd Adam, which is ye ymage of him yt was to come.

Mace New Testament (1729)
nevertheless death reigned from Adam to Moses, even over those who had not sinned by violating a positive law, as did Adam, who is

Amplified Bible
Yet death ruled [over mankind] from Adam to Moses [the Lawgiver], even over those who had not sinned as Adam did. Adam is a type of Him (Christ) who was to come [but in reverse—Adam brought destruction, Christ brought salvation].

American Standard Version
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.

Revised Standard Version
Yet death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come.

Tyndale New Testament (1525)
neverthelesse deeth rayned fro Adam to Moses eve over them also that synned not wt lyke transgression as dyd Adam: which is ye similitude of him that is to come.

Update Bible Version
Nevertheless death reigned from Adam until Moses, even over those that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come.

Webster's Bible Translation
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.

Young's Literal Translation
but the death did reign from Adam till Moses, even upon those not having sinned in the likeness of Adam's transgression, who is a type of him who is coming.

New Century Version
But from the time of Adam to the time of Moses, everyone had to die, even those who had not sinned by breaking a command, as Adam had. Adam was like the One who was coming in the future.

New English Translation
Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed.

Berean Standard Bible
Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.

Contemporary English Version
Yet death still had power over all who lived from the time of Adam to the time of Moses. This happened, though not everyone disobeyed a direct command from God, as Adam did. In some ways Adam is like Christ who came later.

Complete Jewish Bible
Nevertheless death ruled from Adam until Moshe, even over those whose sinning was not exactly like Adam's violation of a direct command. In this, Adam prefigured the one who was to come.

English Standard Version
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.

Geneva Bible (1587)
But death reigned from Adam to Moses, euen ouer them also that sinned not after the like maner of yt transgression of Adam, which was the figure of him that was to come.

George Lamsa Translation
Nevertheless, death reigned from Adam to Moses, even over them who had not sinned in the manner of the transgression of the law by Adam, who is the likeness of him that was to come.

Hebrew Names Version
Nevertheless death reigned from Adam until Moshe, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come.

International Standard Version
Nevertheless, death ruled from the time ofthe time of">[fn] Adam to Moses, even over those who did not sin in the same way Adam did when he disobeyed.in the likeness of Adam's disobedience">[fn] He is a type of the one who would come.1 Corinthians 15:21-22,45;">[xr]

Etheridge Translation
yet death reigned from Adam until Musha on them also who had not sinned after the manner of the transgression of the law of Adam, who was the type of him who was to be.

Murdock Translation
Yet death reigned from Adam until Moses, even over those who had not sinned after the likeness of the transgression of the command by Adam, who was the type of him that was to come.

New Living Translation
Still, everyone died—from the time of Adam to the time of Moses—even those who did not disobey an explicit commandment of God, as Adam did. Now Adam is a symbol, a representation of Christ, who was yet to come.

New Life Bible
And yet death had power over men from the time of Adam until the time of Moses. Even the power of death was over those who had not sinned in the same way Adam sinned. Adam was like the One Who was to come.

English Revised Version
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.

New Revised Standard
Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.

J.B. Rotherham Emphasized Bible
Yet still, death reigned from Adam until Moses, even over them who had not sinned after the likeness of the transgression of Adam, - who is a type of the Coming One; -

Douay-Rheims Bible
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.

Lexham English Bible
But death reigned from Adam until Moses even over those who did not sin in the likeness of the transgression of Adam, who is a type of the one who is to come.

Bishop's Bible (1568)
Neuerthelesse, death raigned from Adam to Moyses, ouer them also that had not sinned with lyke transgression as dyd Adam, whiche is the figure of hym that was to come.

Easy-to-Read Version
But from the time of Adam to the time of Moses, everyone had to die. Adam died because he sinned by not obeying God's command. But even those who did not sin that same way had to die. That one man, Adam, can be compared to Christ, the one who was coming in the future.

New American Standard Bible
Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the violation committed by Adam, who is a type of Him who was to come.

Good News Translation
But from the time of Adam to the time of Moses, death ruled over all human beings, even over those who did not sin in the same way that Adam did when he disobeyed God's command. Adam was a figure of the one who was to come.

Wycliffe Bible (1395)
But deth regnyde from Adam `til to Moises, also in to hem that synneden not in licnesse of the trespassyng of Adam, the which is licnesse of Crist to comynge.

Contextual Overview

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.

Bible Verse Review
  from Treasury of Scripure Knowledge

Gill's Notes on the Bible

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 בעלמא

דשליט מותא, "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

ο ερχομενος, "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 סוד אדם הוא סוד משיח, "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.

Barnes' Notes on the Bible

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 forever.

From Adam to Moses - From the time when God gave one revealed law to Adam, to the time when another revealed 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 revealed 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 revealed 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,

1. That this was an inference which the apostle does not draw, and for which he is not responsible. It is not affirmed by him.
2. 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 revealed. 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 Romans 5:14, “even over them,” etc., is to be understood of those who had not sinned against “a revealed 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 Romans 5:12, that all die in consequence of the sin of the one man (see the supplementary note). And in Romans 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 revealed 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, Romans 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 revealed 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 revealed 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 revealed 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, John 20:25 (twice); Acts 7:43-44; Acts 23:25; Romans 5:14; Romans 6:17; 1 Corinthians 10:6, 1 Corinthians 10:11; Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; Titus 2:7; Hebrews 8:5; 1 Peter 5:3. It properly means,

1. Any impression, note, or mark, which is made by percussion, or in any way, John 20:25, “the print (type) of the nails.”

(2)An effigy or image which is made or formed by any rule; a model, pattern. Acts 7:43, “ye took up the tabernacle of Moloch and the star of your god Remphan, figures (types) which ye had made.” Acts 7:44, “that he should make it (the tabernacle) according to the fashion (type) which he had seen,” Hebrews 8:5.

(3)A brief argument, or summary, Acts 23:25.

(4)A rule of doctrine, or a law or form of doctrine, Romans 6:17.

(5)An example or model to be imitated; an example of what we ought to be, Philippians 3:17; 1 Thessalonians 1:7; 2Th 3:9; 1 Timothy 4:12; Titus 2:7; 1 Peter 5:3; or an example which is to be avoided, an example to warn us, 1Co 10:6, 1 Corinthians 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.

1. By the crime of one, many are dead; by the work of the other, grace will much more abound, Romans 5:15.
1. 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, Romans 5:16.
2. 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, Romans 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 1 Corinthians 15:22, 1 Corinthians 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.

Clarke's Notes on the Bible

Verse Romans 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, Romans 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, John 1:9.

2. As in Adam all die; so in Christ shall all be made alive, 1 Corinthians 15:22. For, since by man came death, by man came also the resurrection of the dead, 1 Corinthians 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, Romans 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.