the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Romans 5:20
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The law was brought in so that more people would sin the way Adam did. But where sin increased, there was even more of God's grace.
Law came in, to increase the trespass; but where sin increased, grace abounded all the more,
But ye lawe in the meane tyme entred in yt synne shuld encreace. Neverthelater where aboundaunce of synne was there was more plenteousnes of grace.
The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly;
Now the law crept in so that the offense would increase. But where sin increased, grace increased even more,Luke 7:47; John 15:22; Romans 3:20; 4:15; 7:8; Galatians 3:19,23; 1 Timothy 1:14;">[xr]
The Law came in so that the offense would increase; but where sin increased, grace abounded all the more,
The law came to make sin worse. But when sin grew worse, God's grace increased.
And the law came in besides, that the trespass might abound; but where sin abounded, grace abounded more exceedingly:
Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:
Now the law came in to increase the trespass, but where sin increased, grace abounded all the more,
The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly;
But the law came in between, that the offence might abound: yet where sin abounded, grace did much more abound:
Now Law was brought in later on, so that transgression might increase. But where sin increased, grace has overflowed;
And the lawe entride, that gilt schulde be plenteuouse; but where gilt was plenteuouse,
And the law came in beside, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:
The law came in so that the trespass would increase; but where sin increased, grace increased all the more,
The Law came, so that the full power of sin could be seen. Yet where sin was powerful, God's kindness was even more powerful.
But the Law came to increase and expand [the awareness of] the trespass [by defining and unmasking sin]. But where sin increased, [God's remarkable, gracious gift of] grace [His unmerited favor] has surpassed it and increased all the more,
And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:
And the law came in addition, to make wrongdoing worse; but where there was much sin, there was much more grace:
And the Torah came into the picture so that the offence would proliferate; but where sin proliferated, grace proliferated even more.
But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,
But the entrance which was of the law, (made) sin to increase; and where sin increased, there grace hath abounded:
And the entrance given to the law, was that sin might increase: and where sin increased, there grace abounded.
Moreouer, the Lawe entred, that the offence might abound: but where sinne abounded, grace did much more abound.
God's law was given so that all people could see how sinful they were. But as people sinned more and more, God's wonderful grace became more abundant.
Sin spread when the Law was given. But where sin spread, God's loving-favor spread all the more.
But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more,
Moreouer the Law entred thereupon that the offence shoulde abound: neuerthelesse, where sinne abounded, there grace abounded much more:
The introduction of the law caused sin to increase, and when sin had increased, grace became abundant.
Law, however, gained admission, in order that the fault might abound, but, where the sin abounded, the favour greatly superabounded:
Now the law entered in that sin might abound. And where sin abounded, grace did more abound.
But the lawe in the meane tyme entred in, that sinne shoulde encrease. But where sinne was plenteous, grace was more plenteous.
Law was introduced in order to increase wrongdoing; but where sin increased, God's grace increased much more.
The law came along to multiply the trespass. But where sin multiplied, grace multiplied even more
Now the law came in as a side issue, in order that the trespass could increase, but where sin increased, grace was present in greater abundance,
But Law came in besides, that the deviation might abound. But where sin abounded, grace much more abounded,
And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
But the lawe in the meane tyme entred, that synne shulde increace. Neuertheles where abundaunce of synne was, there was yet more plenteousnes of grace:
the law was introduc'd, that the greatness of the fall might fully appear; but the more sin display'd its enormity, the divine favour was so much the more transcendent.
All that passing laws against sin did was produce more lawbreakers. But sin didn't, and doesn't, have a chance in competition with the aggressive forgiveness we call grace. When it's sin versus grace, grace wins hands down. All sin can do is threaten us with death, and that's the end of it. Grace, because God is putting everything together again through the Messiah, invites us into life—a life that goes on and on and on, world without end.
Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more,
Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more,
God's code was just to show everyone how many sins they had. But God was better at forgiving than we are at sinning.
The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more,
Now the Law came in so that the transgression would increase, but where sin increased, grace abounded all the more,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Gill's Notes on the Bible
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", John 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.
Barnes' Notes on the Bible
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 Romans 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 Romans 7:7-11.
The offence - The offence which had been introduced by Adam, that is, sin. Compare Romans 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 prevalent.
Grace - Favor; mercy.
Did much more abound - Superabounded. The word is used no where else in the New Testament, except in 2 Corinthians 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.
Clarke's Notes on the Bible
Verse 20. The law entered that (ινα) the offence might abound. — After considering various opinions concerning the true meaning of this verse, (see under Romans 5:12,) 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 Galatians 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 ινα, 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.
