the Week of Christ the King / Proper 29 / Ordinary 34
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New Living Translation
Romans 5:18
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So that one sin of Adam brought the punishment of death to all people. But in the same way, Christ did something so good that it makes all people right with God. And that brings them true life.
Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men.
Lykewyse then as by the synne of one condemnacion cam on all men: eve so by the iustifyinge of one cometh the rightewesnes that bringeth lyfe vpo all men.
So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
Consequently, just as one offense resulted in condemnation for everyone, so one act of righteousness results in justification and life for everyone.John 12:32; Hebrews 2:9;">[xr]
So then, as through one offense the result was condemnation to all mankind, so also through one act of righteousness the result was justification of life to all mankind.
So as one sin of Adam brought the punishment of death to all people, one good act that Christ did makes all people right with God. And that brings true life for all.
So then as through one trespass [the judgment came] to all men to condemnation; even so through one act of righteousness [the gift came] to all men to justification of life.
Therefore, as by the offense of one, [judgment came] upon all men to condemnation, even so by the righteousness of one [the free gift came] upon all men to justification of life.
Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.
So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
As therefore by one offence the sentence of death came upon all men to condemnation, so also by one righteousness the free gift came upon all men to justification of life.
It follows then that just as the result of a single transgression is a condemnation which extends to the whole race, so also the result of a single decree of righteousness is a life-giving acquittal which extends to the whole race.
Therfor as bi the gilt of oon in to alle men in to condempnacioun, so bi the riytwisnesse of oon in to alle men in to iustifiyng of lijf.
So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life.
Therefore, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men.
Everyone was going to be punished because Adam sinned. But because of the good thing that Christ has done, God accepts us and gives us the gift of life.
So then as through one trespass [Adam's sin] there resulted condemnation for all men, even so through one act of righteousness there resulted justification of life to all men.
So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life.
So then, as the effect of one act of wrongdoing was that punishment came on all men, even so the effect of one act of righteousness was righteousness of life for all men.
In other words, just as it was through one offence that all people came under condemnation, so also it is through one righteous act that all people come to be considered righteous.
so then as [it was] by one offence towards all men to condemnation, so by one righteousness towards all men for justification of life.
As then on account of the transgression of one was the condemnation of all men, so, on account of the righteousness of one shall there be acquittal [fn] unto the life of all men.
Therefore, as on account of the offence of one, condemnation was to all men; so on account of the righteousness of one, will the victory unto life be to all men.
Therfore as by the offence of one, iudgment came vpon all men to condemnation: euen so by the righteousnes of one, the free gift came vpon all men vnto iustification of life.
Through Adam's sin, death and hell came to all men. But another Man, Christ, by His right act makes men free and gives them life.
Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all.
Likewise then as by the offence of one, the fault came on all men to condemnation, so by the iustifying of one, the benefite abounded toward all men to the iustification of life.
In like manner as by one man''s offence, condemnation came upon all men, even so by the righteousness of one man, will the victory unto life be to all men.
Hence then, as through one fault, the sentence was unto all men unto condemnation, so, also, through one recovery of righteousness, the decree of favour is unto all men for righteous acquittal unto life;
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.
Lykewyse then, as by the sinne of one [sinne came] on all men to condempnation: euen so, by the ryghteousnes of one [good came] vpon all men to the ryghteousnes of lyfe.
So then, as the one sin condemned all people, in the same way the one righteous act sets all people free and gives them life.
So then, as through one trespass there is condemnation for everyone, so also through one righteous act there is justification leading to life for everyone.
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.
Consequently therefore, as through one trespass came condemnation to all people, so also through one righteous deed came justification of life to all people.
So then, as through one deviation it was toward all men to condemnation, so also through one righteous act toward all men to justification of life.
So, then, as through one offence to all men [it is] to condemnation, so also through one declaration of `Righteous' [it is] to all men to justification of life;
Likewyse the as by the synne of one, condemnacion came on all men, euen so also by the righteousness of one, came the iustififienge off life vpon all men.
Therefore as by one offence all men fell under condemnation: even so by one act of righteousness, all men are restored to life.
Here it is in a nutshell: Just as one person did it wrong and got us in all this trouble with sin and death, another person did it right and got us out of it. But more than just getting us out of trouble, he got us into life! One man said no to God and put many people in the wrong; one man said yes to God and put many in the right.
Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people.
Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life.
I'm going to keep harping on this. Adam's one sin leads to death, Christ's death leads to life by being pards with God.
So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.
So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Cross-References
Cain had sexual relations with his wife, and she became pregnant and gave birth to Enoch. Then Cain founded a city, which he named Enoch, after his son.
Kenan lived 910 years, and then he died.
When Mahalalel was 65 years old, he became the father of Jared.
Enoch, Methuselah, Lamech,
Lamech was the son of Methuselah. Methuselah was the son of Enoch. Enoch was the son of Jared. Jared was the son of Mahalalel. Mahalalel was the son of Kenan.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
Therefore - Wherefore (Ἄρα οὖν ara oun). This is properly a summing up, a recapitulation of what had been stated in the previous verses. The apostle resumes the statement or proposition made in Romans 5:12, and after the intermediate explanation in the parenthesis Romans 5:13-17, in this verse and the following, sums up the whole subject. The explanation, therefore, of the previous verses is designed to convey the real meaning of Romans 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 Romans 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 Romans 5:15.
To condemnation - Romans 5:16.
Even so - In the manner explained in the previous 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 Philippians 2:8 restored them to the favor of God.
Came upon all men - (εἰς παντας ἀνθρώπους eis pantas anthrōpous. 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.
Clarke's Notes on the Bible
Verse 18. Therefore, as by the offence of one, c.] 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 offence 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:-
1. δικαιωμα, justification, Romans 5:16.
2. δικαιοσυνη, which we render righteousness, Romans 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: Romans 1:16; Romans 1:16.
3. δικαιωσις, which is also rendered justification, Romans 5:18.
The first word, δικαιωμα, is found in the following places: Luke 1:6; Romans 1:32; Romans 2:26; Romans 5:16, Romans 5:18; Romans 8:4; Hebrews 9:1, Hebrews 9:10; Revelation 15:4; Revelation 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 Luke 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, Romans 5:18. Romans 1:16; Romans 1:16; and see Schleusner in voce.
The second word, δικαιοσυνη, I have explained at large in Romans 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, (Romans 4:25, he was raised for our justification, δικαιωσιν; and Romans 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.
