Exegetical and Hermeneutical Commentary of Romans 5:17
For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
17. For, &c.] “For” refers mainly to the last clause of Rom 5:16. The contrast of “one” and “many” is now dropped, but we find another contrast; that between the legal results of evil and the overflowing results of Divine goodness, the goodness which grants acquittal to the “ungodly.” Q. d., “The free gift is a gift indeed, liberal and glorious: for if the result of Adam’s one sin was the reign of death, far more amply shall the result of God’s grace be the reign of the justified in life!” In this verse the “glory to be revealed,” as a necessary sequel of justification, first distinctly appears.
by one man’s offence ] A better reading gives in one offence. The First Sin was the occasion “ in ” (or on) which death acquired its tyranny over man.
by one ] Lit. through, or by, the one. So just below. See on Rom 5:15.
they which receive ] From time to time; a continuous process, as regards successive generations.
abundance ] The word implies the necessary fulness of a gift of Divine love. Justification, with its sequel, is always “abundant,” both in itself and as to its recipients.
grace ] Lit. the grace; i.e. that in question; acceptance for Christ’s sake.
the gift of righteousness ] i.e. here, practically, Justification. What is “given” is a standing of acceptance in the eye of the Law. And the Law, as such, accepts only on the ground of “righteousness,” freedom from guilt. How such freedom from guilt is attained is another question: in the present case, it is attained as “a gift,” given by “the Justifier of him that believeth in Jesus.”
shall reign in life ] Amply reversing the “reign” of death over them. Probably the chief idea is of a triumph, full and lasting, over death. Cp. 1Co 15:55-57, an instructive parallel. But no doubt the words refer beyond this to all the majesty of the coming “glory” of the justified, figured elsewhere by the “crown” of life, righteousness, or glory; and by the “throne.” See the marvellous union of service and royalty, Rev 22:3; Rev 22:5. “ Life ” is here the future, heavenly life; life in its full sense. Cp. Mat 18:8-9; Mat 19:17.
by one, &c.] Lit. through the One, Jesus Christ. Here is the secret of the “much more.” The surpassing glory of Him who is the Cause accounts for the Divine quality of the Result.
Fuente: The Cambridge Bible for Schools and Colleges
For if – This verse contains the same idea as before presented, but in a varied form. It is condensing the whole subject, and presenting it in a single view.
By one mans offence – Or, by one offence. Margin. The reading of the text is the more correct. If, under the administration of a just and merciful Being, it has occurred, that by the offence of one, death hath exerted so wide a dominion; we have reason much more to expect under that administration, that they who are brought under his plan of saving mercy shall be brought under a dispensation of life.
Death reigned – Note, Rom 5:14.
By one – By means of one man.
Much more – We have much more reason to expect it. It evidently accords much more with the administration of a Being of infinite goodness.
They which receive abundance of grace – The abundant favor; the mercy that shall counterbalance and surpass the evils introduced by the sin of Adam. That favor shall be more than sufficient to counterbalance all those evils. This is particularly true of the redeemed, of whom the apostle in this verse is speaking. The evils which they suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work of the Saviour.
The gift of righteousness – This stands opposed to the evils introduced by Adam. As the effect of his sin was to produce condemnation, so here the gift of righteousness refers to the opposite, to pardon, to justification, to acceptance with God. To show that people were thus justified by the gospel, was the leading design of the apostle; and the argument here is, that if by one mans sin, death reigned over those who were under condemnation in consequence of it, we have much more reason to suppose that they who are delivered from sin by the death of Christ, and accepted of God, shall reign with him in life.
Shall reign – The word reign is often applied to the condition of saints in heaven, 2Ti 2:12, If we suffer, we shall also reign with him; Rev 5:10; Rev 20:6; Rev 22:5. It means that they shall be exalted to a glorious state of happiness in heaven; that they shall be triumphant over all their enemies; shall gain an ultimate victory; and shall partake with the Captain of their salvation in the splendors of his dominion above, Rev 3:21; Luk 22:30.
In life – This stands opposed to the death that reigned as the consequence of the sin of Adam. It denotes complete freedom from condemnation; from temporal death; from sickness, pain, and sin. It is the usual expression to denote the complete bliss of the saints in glory; Note, Joh 3:36.
By one, Jesus Christ – As the consequence of his work. The apostle here does not state the mode or manner in which this was done; nor does he say that it was perfectly parallel in the mode with the effects of the sin of Adam. He is comparing the results or consequences of the sin of the one and of the work of the other. There is a similarity in the consequences. The way in which the work of Christ had contributed to this he had stated in Rom 3:24, Rom 3:28.
Fuente: Albert Barnes’ Notes on the Bible
Rom 5:17
For if by one mans offence death reigned by one.
The reign of death and the reign in life
I. The reign of death
1. Established by one mans sin.
2. Universal.
3. Irresistible.
II. The reign in life.
1. Effected through grace.
2. Glorious.
3. Eternal. (J. Lyth, D. D.)
The reign of death and the reign in life
When the empty vessel of the human heart has once become filled with the fulness of grace and righteousness, the sinner is raised to the place of a king in life–an antithesis to death reigned. But the apostle has too lively a conviction of spiritual realities to say here life shall reign. Death reigns: it is a tyrant. But life does not reign; it makes kings. Instead of a sombre state of things which bears sway as a reign of death, it is here the individuals themselves who, having personally appropriated righteousness, reign personally in the luminous domain of life. Compare on this reign what Paul said (Rom 4:13), of the inheritance of this world; then the glorying (Rom 5:11); finally, Rom 8:17. In life does not denote a period–i.e., eternal life, but the mode or nature of the reign of believers. A new, holy, inexhaustible and victorious vitality will pervade those receivers of righteousness, and make them so many kings. If the collective condemnation could make each of them a subject of death, the conclusion therefrom should be that their individual justification will make each of them a king in life. (Prof. Godet.)
The reign of death and the reign in life
I. The evil introduced into the world by Adam. The reign of death. There was a time when Death was a stranger in the world. It was sin which brought him here. But the consequences did not end here. Sin gave to death a fearful dominion over the whole globe on which man dwelt. Hence he is represented as a monarch. Men love him not and are daily resisting his power, but he laughs to scorn their efforts, and the contest ends in their lying down in the dust. The wide world is his only kingdom. Into heaven he never entered, and in hell he cannot destroy. The soul, too, is brought under his dominion. There is not one of us who is not by nature dead in trespasses and sins.
II. The blessing introduced by Christ. A reign in life.
1. Life is here opposed to death, and expresses a state of spiritual existence. But they who have received this precious benefit not only live, they reign in life. This implies–
(1) Power. They have overcome their enemies, as well as escaped from them; not merely freed themselves from their tyranny, but attained a dominion over them.
(a) They were once the subjects of Satan, they now bruise him underneath their feet.
(b) The world once held them in thraldom, but the world also is overcome.
(c) Once, too, they were governed by lawless passions, but now they reign as lords over their own soul. They mortify the deeds of the body, they crucify the flesh with the affections and lusts. Not that their victory is complete. Their throne is secure, but it is surrounded by rebels who incessantly disturb its peace. Satan still assails, the world still tempts, sin still rages.
(2) Dignity. And what so truly great and noble as to be masters of ourselves? What so base as to be the slaves of sin?
(3) Heaven. There the Christian will indeed live and reign. He will have attained a complete triumph over all his enemies. To him that overcometh will I grant to sit with Me on My throne, etc. He who once suffered with Christ, shall be glorified together with Him. What a glorious change is this, that the feeble mortals who were once the trembling victims of death, should thus reign in life.
2. And to whom are they indebted for this wondrous change? To themselves? The dead cannot raise themselves to life. To the father who ruined them? He made them the children of wretchedness, and then he went away and left them to their misery. To legions of angels? All their mighty hosts could not reanimate one lifeless body, much less quicken and glorify a ruined soul. One Being only was able to accomplish this glorious change, but He was the very Being who seemed the least likely to accomplish it, for it was His righteous vengeance which had sent death into the world, and His voice which proclaimed Him its king. By Him, however, was death dethroned; by Him to the utter exclusion of all others, to the utter rejection of all oar claims to any part of the honour of the work.
III. Who are the persons for whom this great blessing is designed? All the human race? Clearly not. The ungodly lives of thousands around us would at once disprove such an assertion. All men indeed, in consequence of the interference of Christ, are under a dispensation of mercy; a free and full salvation is offered them, and they are invited to accept it. But men will not accept it. Those who have received this salvation are the men for whom the kingdom is prepared. They are described as–
1. Receiving abundance of grace.
(1) Grace is that free favour which God has manifested towards His sinful children, providing a sacrifice for their iniquities, sending them the glad tidings of salvation, and making them actually partakers of its blessings.
(2) Abundance of grace signifies not only a sufficiency, but grace enough and to spare. And look at what part we may of the mystery of redemption, we discover at once the propriety of the term. The wisdom which planned and the power which executed this stupendous scheme, and the love which called this power and this wisdom into exercise, are all infinite. The glory of the salvation treasured up for sinners in Christ, the freedom with which it is communicated, the characters of those on whom it is bestowed, all bear witness to the boundless extent of the Divine mercy.
2. The gift of righteousness.
(1) This may possibly mean that renewal of the heart unto holiness, which the redeemed sinner receives from the free bounty of his Saviour. But the apostle seems rather to refer here to the same righteousness of which he speaks in the following verse, the obedience or righteousness of Christ. It is this which enables the Lord to pour out the abundance of His grace on His apostate children. He imputes to them the merits of His dear Son, and then He pardons, accepts, and rewards them, without weakening His authority or tarnishing His glory.
(2) The apostle calls it a gift, because it is by an act of mercy that it is transferred to us; he speaks of it as an abundant gift, because it completely satisfies the demands of Gods unalterable law. Its merit is infinite. It is a robe so pure, that he who wears it, stands before God without spot or blemish; so splendid, that it covers all his shame; so freely offered, that all the naked may array themselves in it, and all rejoice in it as the garment of salvation.
IV. The certainty of their receiving it. The apostle may mean–
1. That the efficacy of the righteousness of Christ to procure life is greater than that of the offence of Adam to cause death; that the salvation of the Christians soul is even more certain than the death of his body, secured to him by more numerous and solemn declarations, and involving in it the honour of more of the Divine perfections. Justice and faithfulness demand his body for corruption, but mercy unites with faithfulness and justice in raising his soul to the kingdom of life.
2. That the righteousness of Christ is more than sufficient to repair the destructive consequences of Adams transgression. It does not place the believer in the state in which he would have been had Adam never fallen; it does more; it places him in a more secure and far more exalted state. In other words, we may gain more by Christ than we lost by Adam. The one made an honourable temple a mournful heap of ruins; the other can not only raise up the temple again out of its ruins, but can make the latter house far more glorious than the former. When man was first created God looked on him and pronounced him good; but when His beloved Son redeems him, He calls him His inheritance and portion; he comes and dwells in Him, and loves Him more than all the creatures of His hand. (C. Bradley, M. A.)
Believers receive in Christ more than they lost in Adam
I. Better righteousness.
II. Firmer standing.
III. Higher glory. (T. Robinson, D. D.)
Abundance of grace.
Overflowing kindness and blessing
All fulness of grace in Christ (Col 1:19; Eph 3:8). Justifying grace, sanctifying grace, glorifying grace (Rom 8:29-30). Grace for grace (Joh 1:16), or grace upon grace (Php 2:27). He gives more grace (Jam 4:6); and makes all grace to abound (2Co 9:8). He gives His sheep not only life, but life more abundantly (Joh 10:10). Ezekiels river realised (Eze 47:1-5; cf. Eph 3:19). (T. Robinson, D. D.)
Individual influence
No warlike host delivered the children of Israel from the bondage of Egypt, but one man–Moses. No senate of statesmen raised Israel to a pitch of greatness that proclaimed to the world the glory and safety of a theocratic nation, but one man–David. No school of divines gave to England the Bible in the mother tongue, but one man–Wycliffe. No learned society discovered America, but one man–Columbus. No association of science revealed the clue to interpret the laws of the heavenly bodies, but one man–Galileo. No parliament saved English liberties, but one man–Pyre. No assembly of theologians wrote the book which, next to the Bible, has had the most potent influence on the English language and on English hearts, but one man–Bunyan. No confederate nations rescued Scotland from her political and ecclesiastical enemies, but one man–Knox. And the same might be said of almost every great step since in the progress of the race. Doubtless these men found their coadjutors; but all through the ages God has put immense honour upon individuals. (J. Guest.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Death reigned by one] Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects.
Shall reign in life] Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Re 1:5, Re 1:6; Re 2:7, Re 2:10, Re 2:11; Re 3:21.
If we carefully compare Ro 5:15 with Ro 5:17, we shall find that there is a correspondence between , the abounding, Ro 5:17, and hath abounded, Ro 5:15; between , the gift of righteousness, i.e. justification, Ro 5:17, and , the gift by grace, Ro 5:15; therefore, if we understand the abounding of grace, and the gift of justification, Ro 5:17, we shall understand the grace of God, and the gift by grace which hath abounded unto the many, Ro 5:15. But the abounding of grace, and the gift of justification, Ro 5:17, is that grace and gift which is RECEIVED by those who shall reign in eternal life. Reigning in life is the consequence of receiving the grace and gift. Therefore, receiving the grace is a necessary qualification on our part for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offences, receiving the grace so freely offered us; using the means in order to get more grace, and bringing forth the fruits of the Spirit. Receive must here have the same sense as in Mt 13:20: He heareth the word, and anon with joy RECEIVETH it. Joh 1:12: But as many as RECEIVED him, to them gave he power to become the sons of God. Joh 3:11: Ye RECEIVE not our witness. – See also Joh 3:32, Joh 3:33. Joh 5:43 : I am come in my Father’s name, and ye RECEIVE me not. Joh 12:48: He that RECEIVETH not my words. Joh 13:20: He that receiveth whomsoever I send, RECEIVETH me. Joh 14:17: The Spirit of truth; whom the world cannot RECEIVE. Joh 17:8: I have given them the words which thou gavest me; and they have RECEIVED them. In all these passages it is evident that receiving and not receiving imply improving or not improving.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here he shows the difference in respect of the effects and consequents of their acts. If by means of one man and his one offence death had power over all mankind, then much more shall the grace and gift of righteousness, which is by Jesus Christ alone, obtain eternal life for all that have received abundant grace and mercy from him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. For if by“the”
one man’s offence deathreigned by one“through the one.”
much more shall they whichreceive“the”
abundance of grace and of thegift ofjustifying
righteousness . . . reign inlife by one Jesus Christ“through the one.” We havehere the two ideas of Rom 5:15;Rom 5:16 sublimely combined intoone, as if the subject had grown upon the apostle as he advanced inhis comparison of the two cases. Here, for the first time in thissection, he speaks of that LIFEwhich springs out of justification, in contrast with the death whichsprings from sin and follows condemnation. The proper idea of ittherefore is, “Right to live””Righteous life”lifepossessed and enjoyed with the good will, and in conformity with theeternal law, of “Him that sitteth on the Throne”; lifetherefore in its widest senselife in the whole man and throughoutthe whole duration of human existence, the life of blissful andloving relationship to God in soul and body, for ever and ever. It isworthy of note, too, that while he says death “reigned over”us through Adam, he does not say Life “reigns over us”through Christ; lest he should seem to invest this new life with thevery attribute of deaththat of fell and malignant tyranny, ofwhich we were the hapless victims. Nor does he say Life reigns inus, which would have been a scriptural enough idea; but, which ismuch more pregnant, “We shall reign in life.” Whilefreedom and might are implied in the figure of”reigning,” “life” is represented as the gloriousterritory or atmosphere of that reign. And by recurring to the ideaof Ro 5:16, as to the “manyoffenses” whose complete pardon shows “the abundance ofgrace and of the gift of righteousness,” the whole statement isto this effect: “If one man’s one offense let loose against usthe tyrant power of Death, to hold us as its victims in helplessbondage, ‘much more,’ when we stand forth enriched with God’s’abounding grace’ and in the beauty of a complete absolution fromcountless offenses, shall we expatiate in a life divinely owned andlegally secured, ‘reigning’ in exultant freedom and unchallengedmight, through that other matchless ‘One,’ Jesus Christ!” (Onthe import of the future tense in this last clause, see on Ro5:19, and Ro 6:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For if by one man’s offence death reigned by one,…. It may be rendered, “by one offence death reigned by one”; for it was the single sin of Adam, the first sin that was committed by him, which gave death its reigning power over the sons of men:
“Adam, say f the Jewish doctors, transgressed,
, one commandment of the law,”
and was the cause of death to himself, and to all the world. These words are a repetition, with a further explanation, of Ro 5:15; there it is said, “through the offence of one many be dead”; here “by one man’s offence”, or “by one offence, death reigned by one”; in which death is represented as a mighty monarch, a powerful king; and designs not only corporeal death, which has mounted the throne by sin, and is supported in its dominion by an ordinance of heaven; but also a moral or spiritual death, which has seized on all mankind, and reigns in every power and faculty of the soul of man; and likewise an eternal one, which will have power over all those, who have no part in the first resurrection: in Ro 5:15, “the grace of God, and the gift by grace”, are said to “abound unto many”; here they are said to
receive abundance of grace, and of the gift of righteousness: by abundance of grace is designed, either something distinct from the justifying righteousness of Christ; such as the abundant grace and mercy of God, in regeneration and conversion; the various graces of the Spirit then implanted; the many things then wrought in the heart; the large discoveries! of pardoning grace, and the abundance of the love of God shed abroad in the soul by the Spirit: or rather the same with “the gift of righteousness”, because of the large display of the grace of God in it; by which “righteousness” is meant, not righteousness or holiness infused into us; but the righteousness of Christ, which is a free grace gift, and is enjoyed in a way of receiving; which denotes the act of faith, and supposes giving; and hence there is no room for boasting, but great reason for thankfulness: now such persons who have received this abundant grace and free gift,
shall reign in life by one, Jesus Christ; in corporeal life, they are not now subject to death as a penal evil, as other persons are, and though they die this death, they will triumph over it in the resurrection morn, they will rise again to everlasting life; they reign now in spiritual life over sin, Satan, and the world; and they will reign in eternal life, they will sit on thrones, wear crowns, and possess a kingdom of glory for ever and ever; and all by and through one, Jesus Christ, and not on account of any works, or merits of theirs.
f Zohar in Num. fol. 52. 1. Vid. Caphtor, fol. 102. 1. supra citat.
Fuente: John Gill’s Exposition of the Entire Bible
Much more ( ). Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression , grace ; death , life ; the one or
Adam , the one
Jesus Christ ; reign in both).
Fuente: Robertson’s Word Pictures in the New Testament
Reigned. The emphatic point of the comparison. The effect of the second Adam cannot fall behind that of the first. If death reigned, there must be a reign of life.
They which receive [ ] . Not believingly accept, but simply the recipients.
Abundance of grace. Note the articles, the abundance of the grace.
Fuente: Vincent’s Word Studies in the New Testament
1) “For if by one man’s offence,” (ei gar to tou henos paraptomata) “For if by (or in) the offence of the one (Adam); This one offence of the one man was the one man (Adam), who, by knowledge of God’s holy law, Voluntarily, knowingly disobeyed it, Gen 2:17; Gen 3:6-7.
2) “Death reigned by one,” (ho thanatos ebasileusen dia) the one (Adam),” and it did, Rom 5:12; Rom 5:14. Death had Jurisdiction over all men as a primary cause of one man (Adam’s) Sin; This is “a case made out,” incontestably evident in the Scriptures, 1Co 15:22.
3) “Much more they which receive abundance of Grace,” (polio mallon hoi ten perisseian tes charitos lambanontes) “Much more those who receive abundance of grace;” Rom 5:15; Rom 5:20-21. It is also sufficient, 2Co 3:5; 2Co 8:9; 2Co 12:9, sufficient for every need, exceeding riches in his grace, Eph 2:7; Eph 4:7.
4) “And of the gift of righteousness,” (kai tes doreas tes dikaiosunes) “And (receiving) the gift of righteousness,” imparted in remission of sins to every believer in Jesus Christ, Act 10:43; 1Co 1:30; Rom 3:21-22; 2Co 5:21.
5) “Shall reign in life,” (en zoe basileusousin) “Will reign in life,” will have jurisdiction or predominance in life, the way one lives. The righteous in heart should show it in the way they live, 1Co 6:19-20; 1Co 9:26-27; 1Co 10:31; Rom 12:1-2; Eph 5:15; Gal 5:25.
6) “By one, Jesus Christ,” (dia tou henos lesou Christou) “Through the one (man, second Adam), Jesus Christ;” it is through him men are saved and by his life and example they are to live, Joh 6:37; Joh 14:6; Mar 8:34-37; Luk 9:23; Rom 8:11; Rom 8:17-18.
Fuente: Garner-Howes Baptist Commentary
17. For if the offense of one, etc. He again subjoins a general explanation, on which he dwells still further; for it was by no means his purpose to explain every part of the subject, but to state the main points. He had before declared, that the power of grace had surpassed that of sin: and by this he consoles and strengthens the faithful, and, at the same time, stimulates and encourages them to meditate on the benignity of God. Indeed the design of so studious a repetition was, — that the grace of God might be worthily set forth, that men might be led from self-confidence to trust in Christ, that having obtained his grace they might enjoy full assurance; and hence at length arises gratitude. The sum of the whole is this — that Christ surpasses Adam; the sin of one is overcome by the righteousness of the other; the curse of one is effaced by the grace of the other; from one, death has proceeded, which is absorbed by the life which the other bestows.
But the parts of this comparison do not correspond; instead of adding, “the gift of life shall more fully reign and flourish through the exuberance of grace,” he says, that “the faithful shall reign;” which amounts to the same thing; for the reign of the faithful is in life, and the reign of life is in the faithful.
It may further be useful to notice here the difference between Christ and Adam, which the Apostle omitted, not because he deemed it of no importance, but unconnected with his present subject.
The first is, that by Adam’s sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation; for it is not said to be accepted for us, because it is in us, but because we possess Christ himself with all his blessings, as given to us through the bountiful kindness of the Father. Hence the gift of righteousness is not a quality with which God endows us, as some absurdly explain it, but a gratuitous imputation of righteousness; for the Apostle plainly declares what he understood by the word grace. The other difference is, that the benefit of Christ does not come to all men, while Adam has involved his whole race in condemnation; and the reason of this is indeed evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that we may come to a participation of the grace of Christ, we must be ingrafted in whim by faith. Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be man, for it dwells in flesh and blood; but in order to enjoy the righteousness of Christ it is necessary for thee to be a believer; for a participation of him is attained only by faith. He is communicated to infants in a peculiar way; for they have by covenant the right of adoption, by which they pass over unto a participation of Christ. (172) Of the children of the godly I speak, to whom the promise of grace is addressed; for others are by no means exempted from the common lot.
(172) The original is, “ Habent enim in fœdere jus adoptionis, quo in Christi communionem transeunt.” — Ed.
Fuente: Calvin’s Complete Commentary
(17) Further confirmation of the contrast between the effect of Adams sin and the atonement of Christ. The one produced a reign of death, the other shall produce a reign of life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Death reigned reign in life Contrast in RESULTS, the death-reign and the life-reign.
Receive Voluntarily and freely. Where, indeed, the being is not a free-agent, as an infant or idiot, the grace and gift are unconditional. This entire paragraph presents the divine idea of redemption as offered to man’s acceptance. Nothing but man’s voluntary rejection of the offer can prevent the idea from becoming realized, and resulting in his salvation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For if, by the trespass of the one, death reigned through the one, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ.’
Having established that through the free gift of righteousness we can experience ‘justification’ (being accounted as righteous before God), Paul now declares that through it, and the grace of God, we can also triumph in life, and experience eternal life. Through the trespass of one death reigned. All died under the reign of death. Man may think that he is free, but he has no control over death. Rather death has control over him. Death reigns. But those who receive the abundance of grace (of God and of Christ – Rom 5:15), and of the gift of righteousness, will escape from the reign of death. They will enjoy new life, a reigning life, and that through Jesus Christ. This reigning life, which begins now and goes on into eternity will be exemplified in Rom 6:1 to Rom 8:16. Note that it is not said to be life which reigns. It is the believer who reigns. There is an active choice whereby men and women respond to Christ, and as a consequence it is they who reign in life through Him. Nevertheless we may gather the implication that the life of Christ does reign triumphant, enabling us to reign in life. Christ lives in and through us (Gal 2:20; Eph 5:17; Joh 14:23).
Such a life of triumph results from the abundance of God’s grace shown to us continually in and through Jesus Christ, as He works salvation in us (Php 2:13), and from our having received the gift of righteousness, the free gift that makes us confident of our acceptability to God (Rom 5:16; Rom 5:18). That the righteousness described is the righteousness of Christ is made clear in Rom 5:18-19. Through this One Man death is defeated and we experience life and immortality (2Ti 1:10), reigning in life, both now and hereafter, through Him.
Sometimes in practise we may not feel that we are ‘reigning in life’ but the fact that we are doing so comes out in the fact that we persevere in the way of righteousness, however inadequately, and that in our stumbling we are constantly upheld by Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 5:17. Much more they which receive, &c. The abounding of grace here, is without all doubt the same as the grace of God which hath abounded to many, Rom 5:15 and the gift of righteousness or justification, is the same as the gift by the grace of one man, Jesus Christ, Rom 5:15. There, the grace and the gift are considered simply and absolutely,as free to the many, or to all mankind: here, they are considered as received, or duly improved by some of the many, or some part of mankind, in order to their eternal happiness. Grace is the favour or good-will of the donor; the gift of justification is one of the great benefits that he has bestowed. Instead of reigned by one,in life by one, we may read through one.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 5:17 . The . . , just asserted in contrast to the proceeding from One, has now the seal of confirmation ( ) impressed on it through the triumphant certainty of the reign of life , which must belong to the recipients of the in the approaching completion of the kingdom through the One Jesus Christ all the more undoubtedly , since the of the One Adam brought death to reign. The effect of the second One (the Adam ) in the direction of salvation cannot in fact remain behind the effect which proceeded from the first One in the direction of destruction. On this rests the evidence of the blissful assurance, which with stands forth as it were from the gloom of the death previously described (comp Rom 5:15 ; Rom 5:9 ). The view that Rom 5:17 adduces the proof of the first half of Rom 5:16 being really proved by its second half (Hofmann), is to be rejected for this very reason, that the demonstration in Rom 5:16 is so full and clear in itself, especially after Rom 5:15 , that there is no longer any necessity for receiving proof of its probative power , and no reader could expect this. It is quite arbitrary in Rothe, especially looking to the regular continuation by , to take Rom 5:16 as a parenthesis, and to attach Rom 5:17 to Rom 5:15 . For other views of the connection see Dietzsch, who, in accordance with his own unsuitable rendering of , finds here the inner righteous condition of life verified by the final reign of life as its outward manifestation.
] through the medium of the One , is added, although had been already said (see the critical remarks), in order to prepare the way with due emphasis for the of the apodosis. Comp on 2Co 12:7 .
] Here also, as in Rom 5:15 , the logical plus , the far greater certainty and evidence .
] not those who believingly accept (Bengel, Rothe, van Hengel, and others), but simply the recipients . The present participle denotes the presence of the time of grace introduced by Christ, which stands in the middle between the former reign of death and the reign of life in the blissful future and determines the subjects of the latter; comp Rom 5:11 .
] the abundant fulness (comp Rom 2:4 ) of grace, referring to in Rom 5:15 .
. . . ] distinguished, as in Rom 5:15 . But the emphasis of the description, climactic in the enthusiasm of victory, lies in the first instance on , and then, as it advances, on , in contrast to the former tragic .
. ] is that, in which the consists. The whole characteristic description of the subjects by . already implies the certainty with which one may reckon in the case of those, who are honoured to receive such abundance, on the final through Christ.
] The word . itself, and more especially the future , renders it certain that the future Messianic is here meant; in which, as the opposite of the , the pardoned and justified shall have the joint-dominion of the new world (Rom 8:21 ), the and its (Rom 8:17 ), under Christ the Head (1Co 4:8 ; 1Co 6:2 ; 2Ti 2:12 ), in whose final manifestation their life shall be gloriously manifested (Col 3:3 f.). Observe, further, that in the apodosis Paul does not say . in accordance with the protasis, but appropriately, and in harmony with the active nature of the relation, i.e. of the future glorious liberty of the children of God, places the subjects actively in the foreground, and affirms of them the reigning in life.
The is added as if in triumph , in contradistinction to the unnamed but well-known , who occasioned the dominion of death. Finally, we should not fail to notice how in this passage the glance proceeds from the status gratiae ( ) backward to the status irae ( ), and forward to the status gloriae ( ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
Ver. 17. Abundance ] That is, abundant grace.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] Distinction the third , also in KIND; that which came in by the one sinner , was the reign of DEATH: that which shall come in by the One, Jesus Christ , will be a reigning in LIFE. For (carrying on the argument from Rom 5:15 , but not so as to make parenthetical (Rthe) Rom 5:16 for presupposes ) if by the transgression of the one (man; the reading ( ) goes with for in Rom 5:16 ; both have evidently been corrections) death reigned by means of the one (man), much more (logical a fortiori ) shall they who receive the abundance of the grace and of the gift of righteousness (Rom 5:15 ; beware of the shallow and weakening notion, that it is “for ”) reign in life (eternal) by means of the one (Man) Jesus Christ .
answers to , Rom 5:15 ; , to . ; only here, as at ch. Rom 1:5 , the word signifies not only the grace flowing from God, but the same grace implanted and working in man: , to there, but qualified by , answering to in Rom 5:16 .
The present , instead of , is not merely used in a substantive sense, receptores (as Fritz. and Meyer), but signifies that the reception is not one act merely, but a continued process by which the is imparted. (So Rthe, De W., Thol.)
. ] “Antithesis to . We should expect , but Paul designedly changes the form of expression that he may bring more prominently forward the idea of free personality. is not only corporeal (the resurrection), but also spiritual and moral, as also in we must include Rom 5:12 . is brought in by the antithesis: but it is elsewhere used (see reff.) to signify the state of blessedness, partly in an objective theocratic import (of the reign of the saints with Christ), partly in a subjective moral one, because reigning is the highest development of freedom, and the highest satisfaction of all desires.” De Wette.
Fuente: Henry Alford’s Greek Testament
Rom 5:17 . This verse confirms the preceding. The argument is the same in kind as in Rom 5:15 . The effects of the Fall are indubitable: still less open to doubt are the effects of the work of Christ. With [ ] we again touch experience, and an empirical condition is attached to the abstract universality suggested by Rom 5:12 . The abundance of the grace and of (the gift which consists in) righteousness has to be received by faith. But when by faith a connection is formed with Christ, the consequences of that connection, as more agreeable to what we know of God’s nature, can be more surely counted upon than the consequences of our natural connection with Adam. Part of the contrast is marked by the change from “death reigned” to “ we shall reign in life ,” not “life shall reign in or over us”. The future in is no doubt logical, but it refers nevertheless to the consummation of redemption in the Messianic kingdom in the world to come. Cf. Rom 8:17 ; Rom 8:21 , Col 3:3 f., 2Ti 2:12 .
Fuente: The Expositors Greek Testament by Robertson
For . . . one = For if by the trespass of the one, death reigned through the one.
by. Dative. No preposition.
abundance = the abundance. Greek. perisseia. Here, 2Co 8:2; 2Co 10:15. Jam 1:21.
righteousness. See Rom 1:17.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] Distinction the third, also in KIND; that which came in by the one sinner, was the reign of DEATH: that which shall come in by the One, Jesus Christ, will be a reigning in LIFE. For (carrying on the argument from Rom 5:15, but not so as to make parenthetical (Rthe) Rom 5:16-for presupposes ) if by the transgression of the one (man; the reading () goes with for in Rom 5:16; both have evidently been corrections) death reigned by means of the one (man), much more (logical-a fortiori) shall they who receive the abundance of the grace and of the gift of righteousness (Rom 5:15; beware of the shallow and weakening notion, that it is for ) reign in life (eternal) by means of the one (Man) Jesus Christ.
answers to , Rom 5:15; , to . ; only here, as at ch. Rom 1:5, the word signifies not only the grace flowing from God, but the same grace implanted and working in man:-, to there, but qualified by , answering to in Rom 5:16.
The present , instead of , is not merely used in a substantive sense, receptores (as Fritz. and Meyer), but signifies that the reception is not one act merely, but a continued process by which the is imparted. (So Rthe, De W., Thol.)
.] Antithesis to . We should expect , but Paul designedly changes the form of expression that he may bring more prominently forward the idea of free personality. is not only corporeal (the resurrection), but also spiritual and moral,-as also in we must include Rom 5:12. is brought in by the antithesis: but it is elsewhere used (see reff.) to signify the state of blessedness, partly in an objective theocratic import (of the reign of the saints with Christ), partly in a subjective moral one,-because reigning is the highest development of freedom, and the highest satisfaction of all desires. De Wette.
Fuente: The Greek Testament
Rom 5:17. – , of the one man, by the one) A very significant repetition; lest the sins committed by individuals should seem rather [than the offence of the one man] to have produced death.-, reigned) The word in the preterite tense looks back from the economy of grace to the economy of sin; as presently after the expression shall reign, in the future, looks forward from the economy of sin, to the economy of grace and eternal life; so Rom 5:19.- ) , and differ, as much in the positive, and more in the comparative, Rom 5:20. Abundance of grace, is put in opposition to the one offence.-, receiving) may be rendered either as a neuter-passive verb, empfangen, erlangen, kriegen to receive, to acquire, to get; or actively, annehmen, to take. The former is the better sense; still the relation to a gift, is more suitable to the act of taking. In justification, man does something; but the act of taking, so far as it is an act, does not justify, but that which is taken or laid hold of. The gift and taking, are correlatives. Furthermore, this verb is not used, when we are speaking of sin; and it is for the same reason, owing to which it happens that we are not said to reign in death, but death reigned; but life reigns in us, 2Co 4:12, and we in life. Christ, in this passage, is King of them that reign. Life and reigning are mentioned in connection also, in Rev 20:4. The term life is repeated from ch. Rom 1:17, and often recurs, presently after, in Rom 5:18; Rom 5:21, and in the following chapters.
Fuente: Gnomon of the New Testament
Rom 5:17
Rom 5:17
For if, by the trespass of the one, death reigned through the one;-[Here there is in view the whole period over which death had reigned from its entrance into the world.] Life and death were used originally in a sense different from their present use. Life meant freedom from corruption or suffering, both spiritual and material. Death was the opposite of life-subjection to corruption, to suffering, to decay. In the day that thou eatest thereof thou shalt surely die was literally fulfilled in the sense in which the word die was used. It is frequently used in the same sense in the Bible. Paul says: I die daily. (1Co 15:31). Our existence here is but a continued death-a continued suffering and decay. What we call death is but the end of continued death. In this sense the separation from God is death. The effect of the death upon mans material being is suffering, disease, decay, ending in the return of dust to dust; the effect of that death on the spiritual man is anguish, sorrow, fear, spiritual woe, ending in eternal sorrow unless redeemed from this destiny by Christ, the Savior. It is one death, but one bearing fruit in the material and spiritual world.
much more shall they that receive the abundance of grace-[This indicates the absolute certainly that those who accept the grace given through Christ shall enjoy his righteousness.]
and of the gift of righteousness-The gift of righteousness is the remission of sins. Viewed from the divine side, it is a gratuitous act; from the human side, it is the thing received, for which we make no return-it is a gift.
reign in life through the one, even Jesus Christ.-[This covers the whole mediation of Jesus Christ in reference to man. It is through his death that the believing penitent, on rendering obedience to the gospel, enters into the state of righteousness, and through the union with him which follows that his whole being is visualized and transfigured through time into eternity.]
Fuente: Old and New Testaments Restoration Commentary
offence Sin. (See Scofield “Rom 3:23”).
righteousness See Rom 5:17; Rom 5:18; Rom 5:21. (See Scofield “Rom 3:21”).
Fuente: Scofield Reference Bible Notes
For if: Rom 5:12, Gen 3:6, Gen 3:19, 1Co 15:21, 1Co 15:22, 1Co 15:49
by one man’s offence: or, by one offence
abundance: Rom 5:20, Joh 10:10, 1Ti 1:14
gift: Rom 6:23, Isa 61:10, Phi 3:9
shall reign: Rom 8:39, Mat 25:34, 1Co 4:8, 2Ti 2:12, Jam 2:5, 1Pe 2:9, Rev 1:6, Rev 3:21, Rev 5:9, Rev 5:10, Rev 20:4, Rev 20:6, Rev 22:5
Reciprocal: Psa 24:5 – righteousness Pro 11:4 – but Luk 11:13 – how Joh 1:16 – and grace Joh 10:28 – they Joh 11:25 – I am Joh 12:32 – all men Joh 16:10 – righteousness Rom 5:14 – death Rom 5:15 – But not Rom 5:21 – through Rom 8:17 – if children 1Co 15:45 – a quickening 1Co 15:56 – sting 2Ti 1:10 – and hath
Fuente: The Treasury of Scripture Knowledge
:17
Rom 5:17. The comparison and contrast are again repeated. The phrase much more denotes that the opportunity to receive abundance of grace is of more value than the mere resurrection of the body which also will be effected through that of Christ.
Fuente: Combined Bible Commentary
Rom 5:17. For if. A confirmation of Rom 5:16, yet an advance of thought
By the fall (or, trespass) of the one. A briefer reading: in one trespass, is found in good authorities, but the longer reading is now clearly established.
Death reigned through the one, i.e., Adam. The repetition is probably to prepare for the triumphant close of the verse, contrasting the two persons. The correspondence between the clauses is in other respects not exact.
Much more. Here certainly not numerical: if this was Gods way of justice, with much more certainty will His way of grace be, as is now described.
They who receive the abundance of the grace. The change of form brings into the foreground the persons who are the subjects of grace. With the trespass of the one is contrasted the abundance of the grace as bestowed on, and accepted by, living persons.
The gift of righteousness. Righteousness is the gift, righteousness imputed.
Shall reign in life through the one, Jesus Christ In life is to be taken in its fullest sense; this is the sphere in which those who receive the abundance of the grace shall reign. The whole clause has a triumphant tone, pointing from present grace to future glory, all mediated through the one, Jesus Christ. This is the emphatic side of the contrast. If, as a fact, sin and death were through Adam, then much more certain is it that abundant present grace and triumphant future glory shall be through our one head, Jesus Christ.
Fuente: A Popular Commentary on the New Testament
Rom 5:17. For, &c. Here he shows the difference in respect of the consequence of those acts, or the different nature of the effects, that death came from one, life from the other; as if he had said, Moreover, there is another important article, in which the grace of the gospel exceeds the seeming severity which attended the imputation of guilt from our first father, Adam, namely, that, if by one mans offence death reigned by one Over all his posterity, as we observed above; they who receive By faith, Joh 1:12; abundance of grace An abundant measure of Gods love, of the influences of his Spirit, and the gift of righteousness, exhibited in the gospel; namely, those benefits which Christ, by his obedience unto death, has purchased for us; shall much more reign in life, by one The great restorer and recoverer of his seed; Jesus Christ That is, believers shall by him be brought to a much nobler and more excellent life than that from which Adam fell, and which they lost in him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ. [The apostle now undertakes to show wherein the results of Christ’s act are more certain than those of Adam’s act. By the use of “receive,” which is active, and not passive, Paul makes it plain that the results of Christ’s act, of which he now speaks, are conditioned upon an acceptance of the act on the part of mankind. For if, says he, by the trespass of one man, death reigned upon all, through the sin of one, much more surely (because of the nature of God the Father, and the august personality of his Son) shall they that accept and receive to themselves the abundance of grace offered through Christ, and the abundance of the gift of righteousness (or justification), reign in that ineffable future of life through one, even through Jesus Christ. The Son of God is a greater personage than Adam, and the positive power of his righteousness is greater than the negative power of Adam’s sin; therefore, if Adam’s act has insured, and still insures, the reign of death in the world, much more does Christ’s act insure the reign of life in the future world. The word “abundance,” found in this verse, is very significant. All shall have the ordinary grace and righteousness in Christ which result in the resurrection–gracious result, which equals and nullifies the ungracious workings of the sin of Adam; but only those who “receive” it by faith shall have that surplus or “abundance” of the act of Christ which exceeds the act of Adam, and results in a reign of life, not a mere resurrection.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
17. For if through the offense of one death reigned through one, how much more shall those receiving abundance of grace and the gift of righteousness reign in life through the one Jesus Christ. Through Adam the First death swept the world; through Adam the Second we not only have the full restitution, but an infinitely better state than before the Fall.
Fuente: William Godbey’s Commentary on the New Testament
5:17 {16} For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall {u} reign in life by one, Jesus Christ.)
(16) The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.
(u) Be partakers of true and everlasting life.
Fuente: Geneva Bible Notes
The consequence of Adam’s sin was death reigning over mankind. The consequence of Christ’s obedience was mankind reigning over death (Rom 5:17). This implies the believer’s resurrection and participation in Jesus Christ’s reign as well as our reigning in this life. Death and life are the contrasting consequences of Adam’s act and Christ’s act.