Liberty Baptist Theological Seminary
“From One Man, to One Man” An Exegetical Study of Romans 5:12-17
A Paper
Submitted to Dr. Jeffery Ginn
In Partial Fulfillment
Of the Requirements for the Course
NGRK506
Greek Language Tools
By
Matt Dover
ID# 24577493
October 14, 2011
Cleveland, GA
CONTENTS
Introduction
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I. Background .
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A. Context of Passage .
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1. Immediate Context .
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2. Larger Context
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B. Commentary on the Passage
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II. Commentary on the Passage
A. Diagram of the Passage
1. Verse 12
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2. Verse 13
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3. Verse 14
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4. Verse 15
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5. Verse 16
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6. Verse 17
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A. Theological Points .
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1.Free From Sin
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III. Significance
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2.The Disobedience of One and the Obedience of Another . 12
B. Applications
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1. Application for the church .
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2. Application for the believer
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Appendix
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A. Sermon Outline of Romans 5:12-17
Bibliography .
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INTRODUCTION
Paul’s letter to the Romans is without a doubt one of his most popular and unique
outlines for the Christian life. This letter is grounded in deep, rich theology. It has
applications that create reform in the human soul. It led Jews to reform their thought, and
offered Gentiles the hope of salvation. It has been a major part of the development of the
Christian church and much of its doctrine. Through this letter debates have been stirred,
lives have been changed, salvation has been extended, and sins have been recognized.
The book of Romans has been credited to be the very catalyst to motivate many of
our church fathers into action. In the fourth century A.D. Augustine had a collision with
the very fiber of the text. While dealing with many unanswered questions, he found this
verse, “Not in revelry and drunkenness, not licentiousness and lewdness, not in strife and
envy. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its
lusts.” (Rom. 13:13-14 ESV) To this verse St. Augustine stated, “the light of confidence
flooded into my heart and all of the darkness of doubt was dispelled.”1
From Augustine’s conversion came a young reformer who was also touched by
the words of Romans. Martin Luther in the early 16th century was struggling with the
effect of his salvation. He turned his questions to the book of Romans where he writes,
“Here I felt that I was altogether born again and had entered paradise itself through open
gates. There a totally new face of the entire Scripture showed itself to me.”2 This
1
Ronald F. Youngblood, F.F. Bruce, A.K. Harrison and Thomas Nelson, Nelson's New Illustrated Bible
Dictionary, Nelson's Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers, 1995). Under
“Romans, Epistle to the”.
2
Rudolph W. Heinze, Reform and conflict: From the Medieval World to the Wars of religion AD 13501648, ed. John D. Woodbridge, David F. Wright and Tim Dowley, Vol. 4, 4 vols. (Grand Rapids: Baker
Books, 2005). 79
1
encounter led Luther to realize the need for reform in the Protestant church. The effects
of this reformation are still seen in the church today.
The power of Romans is also known for its ability to challenge the sinner to seek
the savior. The book of Romans is one of the most effective and widely used evangelical
tools, and its message has been used through early times even till now. Known as “The
Roman Road” this outline depicts the salvation experience to those new believers from
start to finish. The message itself is comprised of various passages only found in the
book of Romans itself.
BACKGROUND
Paul wrote the book of Romans around A.D. 56-58 from the city of Corinth. Paul
during the time of writing had become the apostle to the Gentiles and was working to
spread his message further even beyond his own region. Paul had a deep, heartfelt desire
to prove to both Jew and Gentile that they all stood in need of redemption, and they were
all guilty of sin before a righteous God.
Rome, during this time period, was the largest and most important city. “Rome
was also on the western edge of the gospel’s advance. Rome would serve as the perfect
place for Paul to use as the base for his next series of missionary journeys.”3 This is seen
written in Romans 15:28 where Paul states that he wanted to pass through Rome on his
way to Spain.
3
Kenneth Boa and William M. Kruidenier, Holman New Testament Commentary, ed. Max Anders
(Nashville: Broadman and Holman Publishers, 2000). 7
2
The Jews who had returned to Rome after being converted and baptized by Peter
probably started the church itself, and at the moment there was no apostle presiding over
it. “In addition, it is possible that converts from other churches started by Paul (in
Macedonia, Asia, or Greece) migrated to Rome and helped to strengthen and establish the
church in Rome.”4
Paul, realizing a need to go to the church in Rome and set up a base for his next
missionary journey, makes contact with them. Phoebe delivered the letter that Paul wrote
to the church in Rome as seen in Romans 16:1. In this letter Paul addresses those, “in
Rome who are loved by God and called to be saints.” (Romans 1:7 ESV) With this letter
were several theological points that Paul felt needed to be addressed. First, Paul wanted
to gain support for his visit to Spain. Second, he wanted to share his theology with the
believers in Rome. Finally, he wanted to encourage the Romans to display unity amongst
themselves and with the Gentiles believers. With this letter Paul also wanted to show the
church in Rome how they needed to understand the gospel and its power, and how the
gospel sought to create diversity within the body of Christ. “In order for them to
participate in the promulgation of the gospel, they had to be convinced of- and experience
personally- the power of the gospel to save and sanctify and equip for service. Paul sets
forth in Romans everything he wanted the church at Rome to know that would equip
them for the role they were going to play in his ministry.”5
With this letter Paul seeks to see his listeners understand that while the Jews claim
the lineage of Abraham, it is imperative that they realize that a much larger descent needs
4
Kenneth Boa and William M. Kruidenier, Holman New Testament Commentary, ed. Max Anders
(Nashville: Broadman and Holman Publishers, 2000). 7
5
Ibid. 9
3
to be considered. This larger descent is found in the origination of Adam and this lineage
includes all men including the Gentiles.
I
CONTEXT OF THE PASSAGE
Immediate Context
Paul’s overall theme in Romans is peace. “In fact, the basis for peace is what
Paul has been presenting in Romans through the end of chapter 4.”6 Paul seeks to create
peace with the Jew and Gentile. However, the most important message of peace that Paul
discusses is peace in God. This peace and unity with God is only made possible because
the unrighteousness of man has been ransomed. God’s wrath has been atoned as seen in
Romans 1:18. God’s son, Christ Jesus, has paid this atonement. “ His justice has been
demonstrated and satisfied in the same event (Rom 3:26), and he is at peace. All this is to
say that peace with God depends on his peace with us, not our being at peace with him.”7
What was made wrong through the first man, Adam, has been made right by the second
man, Christ. According to Paul, “the grace of God and the gift by the grace of the one
Man, Jesus Christ, abound to the many. Rom. 5:15 NASB” It is through this redemptive
work that all men can enter in. This is the message of peace that Paul seeks to share in
Romans 5:12-17.
6
7
Ibid. 152
Ibid. 152
4
Larger Context
The early church at Rome was facing numerous issues prior to Paul’s letter. They
had faced expulsion from Claudius in A.D. 49 and division was present within the body
of the church. Paul while not an apostle to the church new these issues needed to be
resolved. At this point Jews, whom had been bound to temple worship, had changed to a
free form where they were meeting together and discussing the matters of the Torah for
themselves due to Claudius’s expulsion. It is apparent that Paul’s letter was not
addressed to one church in particular but to all of the small home churches. The diversity
was wide spread. Jew and Gentile alike were meeting in home churches in Rome. With
these separated groups came tension. “Some tension between the two groups may be
indicated by Paul’s treatment of the ‘weak’ and the ‘strong’ in Romans 14:1- 15:13.
Many contemporary interpreters would see the Jew/ Gentile disunity as Paul’s main
concern in the letter.”8 Each group during this time was seen boasting of its position over
the other one. “Some would go as far as to see the church divided into five or more
distinct congregations, each with its own particular viewpoint and with Paul addressing
these separately in various parts of his letter. After the death of Claudius some five years
later the Jews returned to a large Gentile-Christian population. Paul feared that this issue
would further intensify the conflict at hand. Thus, Paul’s immediate letter to the Romans
was to create unity and begin discipleship.
8
John B. Polhill, Paul and his Letters, ed. Leonard G. Goss, John Landers and Sandra Bryer (Nashville:
Broadman and Holman Publishers, 1999).
5
COMMENTARY
Block Diagram of Romans 5:12-17 (NRSV)
5:12
5:13
5:14
5:15
5:16
5:17
Therefore
just as sin came into the world,
through one man
and
death
came through sin,
and so death spread to all
because
all have sinned for
sin was indeed in the world
before the Law,
but
sin in not reckoned
when there is no law.
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.
But
the free gift is not like the trespass
For if
the many died through the one mans trespass,
Much more surely
Have the grace of God and the free gift
in the grace of the one Man, Jesus Christ,
Abounded for the many.
And the free gift is not like the effect
of the one man’s
sin;
for
the judgment following one trespass
brought condemnation,
but
the free gift following many trespasses
brings justification.
If
because of one man’s trespass
death exercised dominion through that one
much more will those receive abundance of grace
and
the free gift of righteousness
through the One, Jesus Christ
who exercise dominion
6
in life
through the one man, Jesus Christ
Commentary on the Passage of Romans 5:12-17
Verse 12
Paul starts verse 12 with a nameless illustration from “one man” to “one man.” He
begins this verse with a primary preposition in the nomntaive form “δια τουτο”9 (dia
touto), this literally means “therefore, or wherefore”. KJV notes it as “wherefore” where
as NASB, ESV, and ASV state it as “therefore.” Paul uses this primary preposition to
denote the channel of which an act is flowing in the passage. In this case Paul is
illustrating that through the act of one man’s sin a channel has been created in death
entering the world. It should be noted but not discussed in great depth due to a lack of
conclusive evidence from commentary that in the Greek New Testament Interlinear the
passage uses the phrase “η άυαιοτὶα”10 this literally reads as “the sin”. The passage in
Greek literally reads, “Therefore just as by one man the sin entered into the world…”
This passage leaves thought to consider that “the sin” is a literal relation to the “original
sin.” John Polhill writes, “Verse 12 surely speaks of “original sin” but not in the
Augustinian sense of a transmission through the male sperm. Rather, it expresses that all
humans inevitably share in Adam’s sin. On the other hand, each person is ultimately
individually responsible.”11 Again there is not enough evidence from other sources to
9
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001).1601, 3747
10
Tyndale House Publishers, Inc., The New Greek-English Interlinear New Testament, ed. J.D. Douglas,
Philip W. Comfort, Elaine Showers and Ken Petersen, trans. Robert K. Brown and Philip W. Comfort
(Carol Stream: Tyndale House Publishers, Inc., 1990).544
11 John B. Polhill, Paul and his Letters, ed. Leonard G. Goss, John Landers and Sandra Bryer (Nashville:
Broadman and Holman Publishers, 1999).289
7
confirm this; however, one might assume that the Greek New Testament serve as enough
confirmation.
Also in verse 12 Paul uses two verbs that offer strong meaning to the text itself.
The first verb Paul uses is είσῆλθεν (eiserchomai)12 in the second aorist indicative tense.
This verb is comprised of a primary preposition εἰς, which means, “to or into as it
indicates the point reached or entered”13, and a middle voice primary verb ἒοχομαι,
which means, “to come or go.”14 The second verb Paul uses is διῆλθεν (dierchomai)
in the second aorist indicative tense, which literally means to “traverse”.15 This
passage literally means that because of one man sin literally came through him into
the world, and the result of that sin is that death traversed into humanity as well.
This also brings thought to the term “spiritual union,”16 which implies that while we
were not the ones who committed this sin we are spiritually connected with Adam
through his loins, thus we are recipients of his actions. The burden of sin literally
has been passed from Adam into us even as we come into the world, so also sin and
death come with us.
12
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001).1605
13 Ibid. 1605
14
Ibid. 1612
15
Ibid. 1602
16
James Montgomery Boice, Romans: Volume 2 The Reign of Grace: Romans 5:1-8:39, Vol. 2, 3 vols.
(Grand Rapids: Baker Book House, 1992).553
8
The third verb in this passage shows the entire human race as being guilty of
committing the sin with Adam. The verb is ἤμαρτον (hemarton)17 is a constative
aorist and it literally implies that all have sinned. This sin has and will forever be
consistent with the human race.
Verse 13
In verses 13 through 17 there seems to be an apparent separation of thought
from the previous verse. This is also indicated by the dash at the end of verse 12 in
the KJV, NASB, ESV, and ASV. Some commentators consider these verses a sort of
parenthesis. “Grammatically, the conclusion is not formally stated at all, although in
KJV it is assumed that vv.13-17 are parenthical, with v.18 stating the conclusion of
v.12.”18
Also in verse 13 the verb that Paul uses in association with sin is ἦν (en)19.
This verb is in the imperfect active indicative. Paul intends to show with this that sin is
still progressing, yet it can still be found in the past or at the initial fall where to “original
sin” occurred.
Paul uses, at the end of the verse 13, μὴ ὄντος νόμον (me ontos nomou)20 as a
genitive absolute. With this, Paul is suggesting that before Moses there was no law.
17
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001).1590
18
Everett F. Harrison, W. Harold Mare, Murray J. Harris and James Montgomery Boice, The Expositor's
Bible Commentary with the New Interntaional Version: Romans Through Galatians, ed. Frank E. Gaeblin,
Vol. 10 (Grand Rapids: Zondervan Publishing Company, 1976).62
19 Ibid. 1605
20
Tyndale House Publishers, Inc., The New Greek-English Interlinear New Testament, ed. J.D. Douglas,
Philip W. Comfort, Elaine Showers and Ken Petersen, trans. Robert K. Brown and Philip W. Comfort
(Carol Stream: Tyndale House Publishers, Inc., 1990). 544
9
Verse 14
In this verse Paul uses, ὲβασίλευσεν (ebasileusen).21 This verb is in the aorist
active indicative form. This verb shows us that death reigned from Adam to Moses. Also
the verb used for those who had not sinned, ὰμαρτσαντας(hahartesantas)22 is in the
aorist active form.
Also in this verse Paul refers to Adam as a type of the one coming τύπος (typos).
23
The verb form used when Paul transitions to Adam is in the present indicative form.
Verse 15
In this verse Paul uses the verb ἀπέθανον (apethanon)24, which means “died.”
This verb is used in the second aorist active indicative, and it indicates a complete action.
Also for God’s grace Paul uses ἐπερίσσευσεν (eperissesen).25 This verb is in the aorist
active indicative, and it states that his grace is also completed as well.
Paul also uses two terms to represent the word gift. First, Paul uses χάρισμα
(charisama).26 This word means “to have favor without merit of your own.” It also
means “a concrete enactment of grace. Here the act of Christ is characterized as an
embodiment of grace; with the clear implication that the epoch making χάρισμα stamps
the character of the whole epoch as “charismatic” 27Second, is the verb δωρεὰ (dorea).28
21
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001). 1598
22
Ibid. 1590
23 Ibid. 1649
24
Ibid. 1594
25
Ibid. 1587
26
Ibid. 1653
27
James D.G. Dunn, Word Biblical Commentary: Romans 1-8, ed. Bruce M. Metzger, David A. Hubbard,
Glenn W. Barker, John D.W. Watts, Ralph P. Martin and Lynn Allan Losie, Vol. 38 (Nashville: Thomas
Nelson Publishers, 1988). 279
The difference is that this verb usage implies “a free gift with emphasis on its gratuitous
character.” “With the gift of the Spirit δωρεὰ in particular may be in view, or the gift of
righteousness, but in the description of what comes to man from God ‘gift,’ ‘grace,’
‘righteousness,’ and ‘spirit’ are all near synonyms, and so can be used in various
prepositional combinations.”29
Verse 16
In verse 16, Paul uses ὰμαρτήσαντος (hamartesantos)30 in the aorist active. This
indicates a completed action, which refers to Adam’s sin. “The δἰ ὲνος ὰμαρτήσαντος
brings together the complementary formulations of vv 12a and 14b, with ὰμαρτὰνω
broad enough to support the full range of παρὰβασις and παρὰπτωμα.”31 In the ESV
this verb is translated as “sin.”
Verse 17
In verse 17 Rom. 5:15 and Rom. 5:16 join together into one manner. The verb
ἐβασίλευσες (ebasileusen) 32is in the aorist active indicative while λαμβάνοντες
(lambanontes)33, is present active. Also the verb βασιλεύσουσιν (basileusin)34 is
28
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001). 1604
10
29
James D.G. Dunn, Word Biblical Commentary: Romans 1-8, ed. Bruce M. Metzger, David A. Hubbard,
Glenn W. Barker, John D.W. Watts, Ralph P. Martin and Lynn Allan Losie, Vol. 38 (Nashville: Thomas
Nelson Publishers, 1988).279
30
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001). 3604
31
James D.G. Dunn, Word Biblical Commentary: Romans 1-8, ed. Bruce M. Metzger, David A. Hubbard,
Glenn W. Barker, John D.W. Watts, Ralph P. Martin and Lynn Allan Losie, Vol. 38 (Nashville: Thomas
Nelson Publishers, 1988). 280
32
James Strong, John R. Kohlenberger III and James A. Swanson, The Strongest Strong's Exhaustive
Concordance of the Bible (Grand Rapids: Zondervan, 2001). 1598
33
Ibid. 1623
34
Ibid. 1587
11
future active indicative, and it is for “shall reign.” This verb illustrates the change from
death to life.
SIGNIFICANCE
Theological Points
1. Free From Sin
Paul wanted to illustrate with this passage that while all humanity has been found
guilty of sin, they are free and able to receive the grace of God through the death
and resurrection of Christ Jesus. While one man, Adam, was the vessel which sin
arrived through, and man because of Adam’s sin had to make supplication before
God through the Law; So also, one man, Jesus, came to remove the weight of the
law and extend grace and restoration.
2. The Disobedience of One and the Obedience of Another
Paul sought to show that the disobedience of one man is made right through the
obedience of Christ Jesus. On one hand Adam willfully chose to disobey God,
but on the other hand Christ chose to obey him through his death. Paul uses a
constant illustration from Adam’s disobedience and Christ’s obedience. The story
of our salvation is found in the very acts of one man’s disobedience and one
man’s obedience.
Applications
Application for Churches
Paul’s message to the church is one of urgency. Paul states that all have sinned
and that there must be an awareness of this sin and its origination. However, while there
12
is sin, there is also grace in Christ Jesus. There are no limits to this grace or religious
formats to obtain it. Paul shows the need for awareness to the Church of Rome in that,
while they may be religious, the law will not save you. It is the freedom from the law
through a relationship in Christ that one is made free.
Application for Believers
For the believer, Paul again offers hope. While one may be bound in the
transgressions of sin, redemption and supplication have been made for their freedom.
While sin may bring with it despair, grace brings with it joy. 35 A life spent without
God’s gift of grace is one without hope, but a life in Christ’s grace is a life that abounds.
A believer needs to become aware of the fact that sin cannot stand before a righteous
God; therefore, one must make amends with their life to live holy, pleasing, and
acceptable before the most Holy Father.
13
APPENDIX
Sermon Outline for Romans 5:12-17
Introduction: “From one man, to another man.”
1. The Impact of Adam
a. Adam’s disobedience created an eternal sin weight that follows all
humanity even from birth. V.12
b. The price of Adam’s “original sin” is death. This death “traverses”
along with sin. All are bound to pay the price of sin with the death of the
physical body. Hebrews 9:27 shows us that all will die and be judged
before the righteous throne of God. Even Adam and Moses had to die.
c. Adam is a reflection of the one who is to come.
d. Adams free gift leads to hopelessness and unrighteousness. V.15
e. Adams sin brings judgment and condemnation to us. V.16
f. Adam’s sin caused death to have dominion over us. V.17
2. The Impact of Christ
a. Christ came in the reflection of Adam, but instead of offering us the gift
of death, Christ offers us the gift of life in the spirit (charisma). V. 15
14
b. Christ’s grace liberates those who choose it. It is available to all. V 15
c. Christ’s gift brings us justification, and right standing before God. V.16
d. Christ’s gift allows to have dominion over life. V. 17
3. Which man will you choose?
a. The gift of grace is free to those who would receive.
b. We are all guilty of sin. Romans 3:23
c. We are not innocent because of Adam. Romans 3:10, 5:12
d. Christ has extended us love and grace. Romans 5:8, 5:17
e. We must confess with our mouth who will choose. Romans 10:9, 10:13
f. Christ offers us justification. Romans5:1
g. Adam offers us condemnation. Romans 5:16
Conclusion:
While we are all in a position of being found guilty of sin, there is a way out.
While our mortal bodies will die, Christ has extended us justification and eternal life. He
has made the sacrifice for us and ask us to choose life. The choice is our. Joshua 24:15
shows us that we must choose today, whom we will serve.
15
BIBLIOGRAPHY
Boa, Kenneth, and William M. Kruidenier. Holman New Testament Commentary. Edited by Max
Anders. Nashville: Broadman and Holman Publishers, 2000.
Boice, James Montgomery. Romans: Volume 2 The Reign of Grace: Romans 5:1-8:39. Vol. 2. 3
vols. Grand Rapids: Baker Book House, 1992.
Dunn, James D.G. Word Biblical Commentary: Romans 1-8. Edited by Bruce M. Metzger, David A.
Hubbard, Glenn W. Barker, John D.W. Watts, Ralph P. Martin and Lynn Allan Losie. Vol. 38.
Nashville: Thomas Nelson Publishers, 1988.
Harrison, Everett F., W. Harold Mare, Murray J. Harris, and James Montgomery Boice. The
Expositor's Bible Commentary with the New Interntaional Version: Romans Through Galatians.
Edited by Frank E. Gaeblin. Vol. 10. Grand Rapids: Zondervan Publishing Company, 1976.
Heinze, Rudolph W. Reform and conflict: From the Medieval World to the Wars of religion AD
1350-1648. Edited by John D. Woodbridge, David F. Wright and Tim Dowley. Vol. 4. 4 vols. Grand
Rapids: Baker Books, 2005.
Polhill, John B. Paul and his Letters. Edited by Leonard G. Goss, John Landers and Sandra Bryer.
Nashville: Broadman and Holman Publishers, 1999.
Strong, James, John R. Kohlenberger III, and James A. Swanson. The Strongest Strong's
Exhaustive Concordance of the Bible. Grand Rapids: Zondervan, 2001.
Tyndale House Publishers, Inc. The New Greek-English Interlinear New Testament. Edited by J.D.
Douglas, Philip W. Comfort, Elaine Showers and Ken Petersen. Translated by Robert K. Brown
and Philip W. Comfort. Carol Stream: Tyndale House Publishers, Inc., 1990.
Youngblood, Ronald F., F.F. Bruce, A.K. Harrison, and Thomas Nelson. Nelson's New Illustrated
Bible Dictionary. Nelson's Illustrated Bible Dictionary. Nashville: Thomas Nelson Publishers,
1995.
16