Romans Chapter 5
Benefits of Being Justified through Faith
“In the whole Bible there is hardly another chapter which can equal this triumphant text.” (Martin Luther)
A. The Benefits of Believing
1. Romans 5:1–2 – Peace and a Standing of Grace
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.” (Romans 5:1–2, NKJV)
The apostle Paul now shifts from explaining how justification is obtained to declaring the rich benefits of being justified by faith. Up to this point in Romans, Paul has demonstrated that all humanity—Gentile and Jew alike—stands guilty before God. He established that justification cannot be achieved by works of the law but only by faith in Jesus Christ. Now, beginning in chapter 5, Paul unfolds the privileges and blessings that flow from this standing of justification.
The phrase, “Therefore, having been justified by faith”, emphasizes a legal declaration. Previously, in Romans 1:18 through 3:20, Paul set forth the universal indictment of mankind under the court of God’s law, God’s glory, and the testimony of conscience. The verdict was guilty. Yet, by the substitutionary sacrifice of Jesus Christ, that verdict has been transformed. To those who believe, God imputes righteousness and pronounces them justified. This is not a process but a once-for-all legal decree, an eternal verdict that cannot be overturned.
The first benefit of this justification is peace with God through our Lord Jesus Christ. Because the penalty of sin has been fully paid by Christ on the cross, the wrath of God has been satisfied, and reconciliation is established. This is not merely the peace of God in the sense of inner calm, which is described in Philippians 4:7: “And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Instead, Paul is speaking here of peace with God—the end of hostility and alienation. The sinner who was once at enmity with God is now reconciled, the warfare is finished, and fellowship has been restored.
This peace does not imply the Christian will have peace with the world, the flesh, or the devil. On the contrary, believers remain at war with sin and spiritual opposition. Yet the most vital conflict—our rebellion against God—is resolved forever. As Paul wrote in Ephesians 2:14, “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation.” Jesus Christ Himself is the very embodiment and guarantee of our peace.
Charles Spurgeon once remarked, “I am delighted to find that sin stings you, and that you hate it. The more hatred of sin the better. A sin-hating soul is a God-loving soul. If sin never distresses you, then God has never favored you.” The presence of conviction over sin is evidence that peace with God has been established, for the Spirit bears witness to our new standing.
The second benefit Paul highlights is our standing in grace. We do not merely begin the Christian life by grace; we continue in it by the same grace. Paul writes that we have “access by faith into this grace in which we stand.” Grace, God’s unmerited favor, is both the entrance and the sustaining ground of our salvation. Unlike the principle of law, which demands earning and deserving, grace establishes the believer in a continual state of divine favor. The Greek verb “we stand” is in the perfect tense, signifying a completed action with ongoing results. Our position in grace is not temporary or fragile but permanent and secure.
To stand in grace means that God’s present attitude toward the believer is one of favor and delight. He sees us clothed in Christ, not in our failures. As Paul explained in Galatians 3:3, “Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?” Many believers fall into the error of thinking they must now earn by works what was freely given by grace. Yet Paul insists that grace is both the foundation and the ongoing principle of the Christian life.
This standing in grace carries profound implications. It means: I do not need to prove my worthiness to God; He has declared me righteous in Christ. God is my friend, and His door of fellowship is permanently open. I am no longer under the ledger of debts and credits, for the account is forever settled in Jesus. My focus is shifted from self-condemnation to praise, for in Christ I am fully accepted. As William Newell summarized, the proper attitude of man under grace includes believing and consenting to be loved while unworthy, refusing to trust in resolutions and vows, expecting God’s blessing despite unworthiness, and resting even in His chastening hand as evidence of His fatherly kindness.
A further blessing of justification is that through Christ we have access by faith into the very presence of God. This is more than reconciliation; it is introduction into the royal courts of heaven. Leon Morris observes that the word translated “access” carries the image of being ushered into the presence chamber of a king by a mediator. We do not enter on our own merit but are introduced by Christ. As Paul says in Ephesians 3:12, “In whom we have boldness and access with confidence through faith in Him.”
The permanence of this access is also stressed. The verb tense of “we have access” indicates a continuing possession. We are not merely granted a single interview with God; we are brought near to remain in His household, to walk in the light of His countenance. Matthew Henry remarks that the believer’s access is “not for a transient visit, but to be the constant tenants of this grace.”
Finally, Paul concludes this section with the statement that we “rejoice in hope of the glory of God.” Justification leads to confident expectation of sharing in God’s glory. This hope is not uncertain but a “happy certainty,” as J.B. Phillips translated it. It is a triumphant confidence that God will complete the work He began. Unlike the rejoicing of those who boast in works, this boasting is directed to God alone, for all glory belongs to Him.
All of these benefits flow only from being justified by faith. Without justification, there is no peace with God, no standing in grace, no access into His presence, and no rejoicing in hope. But with justification, all these blessings are secured forever. As Newell commented, “Alas, how few believers have the courage of faith! When some saint here or there does begin to believe the facts and walk in shouting liberty, we say, ‘He must be an especially holy man.’ No, he is just a poor sinner like you, who is believing in the abundance of grace.”
2. Romans 5:3–4 – The Promise of Glory Is Also for the Present Time
“And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope.” (Romans 5:3–4, NKJV)
Paul’s declaration in these verses demonstrates that the benefits of justification are not confined to a future hope of glory but extend to the believer’s present experience. It might be expected that he would only point to heavenly blessings, yet he boldly asserts that even the trials of this life become grounds for rejoicing. To the natural man this sounds absurd, for tribulations ordinarily produce bitterness, despair, or rebellion. However, to the justified believer, suffering is transformed into a tool of God’s sanctifying grace.
Paul begins by saying, “And not only that, but we also glory in tribulations.” He anticipates the objection that his doctrine of glory is merely “pie in the sky,” applicable only in the distant life to come. His answer is emphatic: the Christian has reason to rejoice not only in future glory but in present afflictions. Importantly, Paul does not use a weak term here but the strong word tribulations (thlipsis), which refers to real pressure, crushing hardship, and affliction. It does not describe minor inconveniences but genuine suffering. Paul could speak with authority, for his life was marked by relentless trials: imprisonment, beatings, stonings, shipwrecks, hunger, and constant dangers (2 Corinthians 11:23–28). Thus, this statement is no empty platitude, but a testimony borne out of lived experience.
The apostle explains the reasoning behind this paradoxical joy: “knowing that tribulation produces perseverance.” Tribulation functions as the proving ground for endurance. Just as a runner builds stamina only through strain, as sailors learn seamanship by braving storms, and as soldiers are hardened by the battlefield, so Christians are matured through trials. A tribulation-free Christian life is neither promised nor beneficial. God in His wisdom uses affliction as His refining fire. Job testified, “But He knows the way that I take; when He has tested me, I shall come forth as gold” (Job 23:10). God also assures that every trial is measured with precision: “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (1 Corinthians 10:13).
Charles Spurgeon captured this truth when he declared, “A Christian man should be willing to be tried; he should be pleased to let his religion be put to the test. Do you want to be carried to heaven on a feather bed?” Trials strip away superficial faith and force the believer to lean upon Christ. Similarly, Luther observed that tribulation develops whatever is already present in the believer: if carnality, then more carnality; but if genuine spirituality, then deeper holiness. The difference lies in whether one’s heart has been renewed by the Spirit. Spurgeon also noted that apart from grace, tribulation naturally works impatience, irritation against God, and unbelief. Yet when sanctified by the Spirit, tribulation instead yields patience, endurance, and deeper trust.
The chain continues: “and perseverance, character; and character, hope.” This is the golden sequence of sanctification. Perseverance under trial produces tested character (dokimē, meaning proven worth, or reliability). Character forged in the furnace of suffering becomes the ground for a firmer hope, a confident assurance of God’s work and promises. Christians often desire character and hope but wish to bypass tribulation. Yet God’s pattern does not permit shortcuts. Just as the refining of metal requires fire, so the shaping of the believer’s soul requires affliction. Peter affirmed this when he wrote, “In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ” (1 Peter 1:6–7).
It is natural to wish that God would sprinkle perseverance, character, and hope upon us in our sleep so that we might awaken mature. But God’s way is higher: He uses trials as instruments of growth. The believer, therefore, can pray reverently, “Lord, I do not seek tribulation, but I will not despise it. I know You love me, and You measure every trial with care. Accomplish in me Your purpose through the fire, and let me trust You in all things.” This perspective transforms suffering from a cause of despair into a cause for glorying in God’s sanctifying work.
3. Romans 5:5 – Evidence for Hope: God’s Love in Our Hearts
“Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.” (Romans 5:5, NKJV)
Paul continues his golden chain of Christian growth by affirming that the hope produced through tribulation, perseverance, and character is not an empty or fragile hope. He declares with assurance, “Now hope does not disappoint.” Unlike the false hopes of this world, which frequently end in disillusionment, the believer’s hope in Christ is certain and unfailing. It does not deceive or betray, for it is grounded in the promises of God who cannot lie (Titus 1:2). The believer will never stand ashamed or disheartened in the end, because the God who began the work of grace will certainly bring it to completion. Paul confirms this truth elsewhere in Philippians 1:6: “Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.”
The reason this hope never disappoints is “because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.” The Christian’s confidence rests not only on logical deduction or theological reasoning, but also on the present, experiential reality of God’s love. This is not mere theory. It is a deep, Spirit-wrought awareness of God’s personal and covenantal love for His people.
Paul here moves from doctrinal argument to experiential testimony. His epistle to the Romans is often regarded as the pinnacle of theological reasoning, yet it is not devoid of passion or intimacy with God. The apostle insists that believers are not only to think rightly about God but also to know His love in the very core of their being. This love is not given in a meager portion but is “poured out”—lavishly, abundantly, and generously. The Greek term (ekcheō) conveys the image of a flood or a rich outpouring. Too many Christians live as though God’s love trickles into their lives in drops, but Paul insists that God intends His people to experience it as a mighty torrent, filling and overwhelming the heart.
This assurance of God’s love is mediated through “the Holy Spirit who was given to us.” The presence of the Spirit within every believer is the means by which God communicates His love. Paul makes this clear later in Romans 8:9: “Now if anyone does not have the Spirit of Christ, he is not His.” Every true Christian has received the Holy Spirit at conversion. However, not every believer continually walks in the Spirit or lives in His fullness. That is why Paul exhorts in Ephesians 5:18, “And do not be drunk with wine, in which is dissipation; but be filled with the Spirit.” To be filled with the Spirit is to be under His control, enjoying His ongoing ministry of assurance, power, and sanctification. Likewise, Romans 8:4–5 reminds us, “That the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit.”
Charles Spurgeon insightfully declared, “The love of God is like light to a blind eye until the Holy Ghost opens that eye.” Without the Spirit, the reality of God’s love remains distant, abstract, and ineffective. But when the Spirit sheds abroad the love of God in the believer’s heart, it becomes a living, burning assurance that sustains faith through trials. The Spirit’s witness is not vague emotion but the deep conviction of adoption and assurance, as Paul later affirms: “The Spirit Himself bears witness with our spirit that we are children of God” (Romans 8:16).
This verse demonstrates that Christian hope is not mere optimism about the future but is anchored in the present testimony of God’s Spirit. It is not only that we will one day see the glory of God, but that even now we taste His love poured richly into our lives. The Spirit’s indwelling presence is both the seal and the foretaste of the full redemption yet to come (Ephesians 1:13–14). Thus, the believer may walk confidently, knowing that the love of God is already at work in the heart, ensuring that the hope of glory will never end in disappointment.
4. Romans 5:6–8 – A Description of God’s Love Toward Us
“For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” (Romans 5:6–8, NKJV)
Paul now expounds the supreme demonstration of divine love, showing how it is unlike any human love. He reminds us that the reasons for God’s love are never found in us but entirely in Him. The verse begins, “For when we were still without strength, in due time Christ died for the ungodly.” Humanity’s condition apart from Christ is not one of partial weakness but total helplessness. We were powerless to save ourselves, spiritually bankrupt, unable to climb toward God. Paul’s language recalls his earlier argument in Romans 3:23, “For all have sinned and fall short of the glory of God.” He already established in the opening chapters that all are under sin—Gentile and Jew alike—and thus “the ungodly” describes every one of us.
Christ did not wait until we improved ourselves or made ourselves worthy; He died precisely when we were at our worst. This underscores that salvation is by grace alone. Spurgeon captured this well: “Christ died for the hopeless. He is the hope of the hopeless. He is the Savior not of those partly lost, but of the wholly lost.” To truly affirm, “Jesus died for me,” is to confess, “I had no strength to save myself. I was ungodly. I was a sinner. I was condemned.” Only then does the magnitude of Christ’s sacrifice become clear.
Paul adds, “In due time Christ died for the ungodly.” This points both to God’s sovereign timing and His wisdom in sending His Son. Galatians 4:4 echoes this truth: “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law.” The incarnation and crucifixion occurred at the precise moment God had ordained, when the world was prepared spiritually, politically, and linguistically for the spread of the gospel. But this phrase also applies personally—Christ died at just the right time for each of us, when we were lost sinners in desperate need of a Savior.
Paul emphasizes substitution when he says, “Christ died for the ungodly.” The word translated “for” (huper) means “for the sake of, in behalf of, instead of.” This clearly conveys the doctrine of substitutionary atonement. Christ did not die merely as an example or moral influence but as a substitute in the sinner’s place. John 11:50 illustrates this: “Nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.” Likewise, Galatians 3:13 declares, “Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’).” Jesus bore our guilt, took our penalty, and died the death we deserved.
Paul then contrasts divine love with the highest form of human love: “For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.” Rarely will a person give his life for another, even for one who is righteous. Perhaps for someone especially kind and benevolent, one might dare to die. But God’s love surpasses human standards entirely. Christ died not for the righteous or the good but for sinners, rebels, and enemies. As Isaiah 53:6 affirms, “All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all.”
Finally, Paul reaches the climax: “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” The cross is the supreme exhibition of God’s love. It is not merely that Christ died, but for whom He died. He did not die for the worthy but for the unworthy, not for friends but for enemies. The Father’s love is seen in sending His only Son, as Paul writes in 2 Corinthians 5:19: “That is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”
Some might misinterpret the cross as proof of divine indifference, picturing a passive God who watched as Jesus suffered. But Paul insists that God Himself was active in Christ, reconciling the world to Himself. The cross is not evidence of divine neglect but of divine love in its fullest measure. As Morris rightly observed, the cross can only be understood as the love of God if the Father and the Son are one in purpose.
Therefore, the cross stands as God’s ultimate proof of His love. He may provide further evidences of His care, but He can provide none greater. At the same time, the cross also reveals man’s hatred in its most violent form, for humanity nailed the Son of God to the tree. Yet even the height of man’s hatred cannot extinguish the height of God’s love. The cross proves that divine love conquers human rebellion and shines most brightly against the darkest backdrop of sin.
5. Romans 5:9–11 – Salvation from God’s Wrath
“Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” (Romans 5:9–11, NKJV)
Paul now draws out the logical conclusion of all he has said thus far about justification, peace, grace, and God’s love. If God has already done the greatest thing—justifying the ungodly by the blood of Christ—then the believer can rest assured that He will also do the lesser thing: saving us from wrath. The apostle uses the phrase “Much more then” to emphasize that if the greater work has already been accomplished, the lesser follows with certainty. Many believers, plagued by doubts, read God’s promises with a “much less then” attitude, as if they were exceptions to His grace. Yet Paul insists that we must see the matter clearly: much more then, having been justified, we shall certainly be saved.
The statement, “having now been justified by His blood, we shall be saved from wrath through Him”, ties together the work of justification and deliverance from divine judgment. The wrath in question is not the hostility of men, nor merely the assaults of Satan, but the righteous and holy wrath of Almighty God, revealed earlier in Romans 1:18: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness.” On the cross, Christ bore that wrath as the substitute for all who believe. To be justified is to be clothed in His righteousness, and therefore to be exempted from God’s wrath forever.
John Trapp insightfully observed, “It is a greater work of God to bring men to grace, than, being in the state of grace, to bring them to glory; because sin is far more distant from grace than grace is from glory.” If God has already performed the greater miracle of bringing dead sinners into a state of grace, then certainly He will bring them safely to glory.
Paul continues, “For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.” Here he underscores the radical nature of reconciliation. God did not reconcile us when we were friends, or even neutral, but when we were His enemies—hostile, rebellious, and opposed to His will. If God loved us enough to reconcile us while we were enemies, then how much more certain is our salvation now that we are His children and friends. This truth demolishes fear and instills triumphant confidence. As Wuest, quoting Alford, put it: “Not only has the reconciled man confidence that he shall escape God’s wrath, but triumphant confidence—joyful hope in God.”
The phrase, “we shall be saved by His life”, reminds us that salvation is not merely about Christ’s death but also His resurrection life. Reconciliation came through His death, but the ongoing reality of salvation is secured by His risen and ascended life. As Hebrews 7:25 declares, “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Christ’s present, living intercession at the right hand of the Father guarantees the believer’s perseverance and final salvation. God is forever done with treating His children in terms of wrath. While He may chasten them as a loving Father for correction (Hebrews 12:6–7), such discipline is never punitive or retributive but restorative, never a payment for sin since that was fully borne by Christ.
Paul concludes this section with a climactic statement: “And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.” The blessings of justification, peace, grace, love, and hope culminate in joy—not merely joy in blessings but joy in God Himself. This rejoicing is “through our Lord Jesus Christ,” the one Mediator through whom we receive every spiritual benefit. The reconciliation we now possess is not merely a future promise but a present reality. We have already been restored to God through Christ, and therefore we rejoice in Him with confidence and assurance.
The repetition of “through Him” in this passage underscores the exclusivity of Christ as the ground of our salvation. It is not through works, law, or human effort that we are justified, reconciled, and saved from wrath, but solely through Jesus Christ. Paul leaves no room for boasting in self; all glory belongs to God who loved us, justified us, reconciled us, and preserves us unto glory.
B. The Two Men
1. Romans 5:12 – The Spread of Sin Throughout the Human Race
“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned.” (Romans 5:12, NKJV)
Paul now introduces one of the most theologically significant sections of Romans: the comparison between Adam and Christ, the two representatives of the human race. His argument begins with the historical reality of Adam’s sin and its consequences for all humanity. “Just as through one man sin entered the world” takes us back to Genesis 3, which Paul regards as literal, historical truth. The fall of man is not a myth, allegory, or optional narrative. As Jesus Himself affirmed in Matthew 19:4–6, Adam and Eve were real people, and what happened in Eden has direct implications for our present state. If Genesis 3 is denied, then the entire foundation of Paul’s argument about sin and salvation collapses.
Paul emphasizes that it was through one man that sin entered the world. Though Eve first partook of the forbidden fruit, responsibility lies with Adam as the covenant head of humanity. Paul clarifies this in 1 Timothy 2:14: “And Adam was not deceived, but the woman being deceived, fell into transgression.” Eve was deceived, but Adam sinned with full knowledge, willfully disobeying God’s direct command. As the federal head of the race, Adam’s choice implicated all who would descend from him. His guilt was not confined to himself but imputed to all mankind.
The result was immediate and devastating: “and death through sin.” God had warned Adam in Genesis 2:17, “But of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” When Adam sinned, spiritual death occurred instantly—separation from God—and physical death entered as the inevitable consequence. From that moment forward, death became the reigning principle of humanity. Every grave, every funeral, and every tear of grief testifies to the spread of sin’s curse. As Paul will later write in Romans 6:23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
Paul continues: “and thus death spread to all men, because all sinned.” Here Paul teaches the doctrine of original sin and the imputation of Adam’s guilt. Death proves universal sin, for even infants, who have not personally committed conscious acts of rebellion, nevertheless die. Death’s reign shows that all humanity is implicated in Adam’s sin. To our individualistic minds, it may seem strange to say that we sinned in Adam, but Paul insists on this truth. Adam was the representative of the entire human race; we were “in him” both physically and covenantally. Therefore, when he sinned, we sinned. As Morris explains, “All sinned in this case means ‘all sinned in Adam’; Adam’s sin is the sin of all.”
This truth offends human pride, for many prefer to stand on their own merits rather than be represented by another. Yet the gospel depends upon this very principle. If it were not fair for us to be made sinners in Adam, then it would not be fair for us to be made righteous in Christ. Paul’s entire argument rests upon this parallel: as we were condemned in Adam, so we may be justified in Christ. To deny imputation in Adam is to destroy imputation in Christ.
Paul also emphasizes that “all men” are included. This includes even the smallest infant. David acknowledged this reality in Psalm 51:5: “Behold, I was brought forth in iniquity, and in sin my mother conceived me.” Children demonstrate sinfulness from birth—selfishness, anger, and disobedience manifest without any training. Parents do not need to teach their children to sin; it comes naturally, for Adam’s nature is already at work within them.
This leads to the difficult question of infants and salvation. If babies are born sinners, does that mean they are condemned? Scripture offers comfort. First, Paul teaches that children of believing parents are sanctified by the faith of a parent (1 Corinthians 7:14). Second, David expressed assurance about his deceased infant in 2 Samuel 12:23: “But now he is dead; why should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.” David expected reunion in the presence of the Lord. Third, we trust the character of God, for Genesis 18:25 assures us, “Shall not the Judge of all the earth do right?” Thus, if infants of unbelieving parents are received into heaven, it is not because they are innocent—they are still children of Adam—but because of God’s sovereign mercy applied through Christ’s atonement. Their salvation, like that of all men, rests entirely upon grace.
2. Romans 5:13–14 – An Objection Answered: “I Thought We Were Sinners Because We Broke the Law.”
“(For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.” (Romans 5:13–14, NKJV)
Paul anticipates an objection: if sin is the transgression of the law, then how could men be guilty before the law was given? His answer is clear. “For until the law sin was in the world, but sin is not imputed when there is no law.” In other words, sin was already present long before the Mosaic Law, even though it could not be accounted for in the same way as after Sinai. The universality of sin is evident from Genesis forward, long before Moses ever ascended Mount Sinai. Cain’s murder of Abel, the corruption before the flood, the tower of Babel—all bear witness that sin was rampant before the written law.
Paul then points to the indisputable evidence: “Nevertheless death reigned from Adam to Moses.” Death is the great proof of sin’s dominion. Even those who did not sin in the precise manner of Adam, transgressing a specific command directly given by God, nevertheless died. This shows that sin was already imputed in a broader sense, because Adam’s guilt was imputed to all mankind. Death is not simply the result of personal imitation of Adam’s sin but the consequence of Adam’s representation of humanity. As Morris explains, Paul is not saying death reigned because we all sinned individually, but that death reigned because Adam sinned as our federal head.
Paul then introduces a key theological category: “Adam, who is a type of Him who was to come.” Adam is set forth as a representative figure, a pattern pointing forward to Christ. Both Adam and Jesus were unique men whose actions carried consequences for all humanity. Adam, created without sin, brought ruin to the race by one act of disobedience. Jesus, born without sin, brought redemption through His obedience unto death. Adam is thus a negative type—his failure sets the stage for Christ’s triumph.
3. Romans 5:15–17 – Contrasts Between Adam’s Work and Jesus’ Work
“But the free gift is not like the offense. For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.” (Romans 5:15–17, NKJV)
Having established Adam as a type of Christ, Paul now highlights the sharp contrasts between the two. He begins, “But the free gift is not like the offense.” Adam’s offense brought devastating consequences upon the entire race, but Christ’s gift operates in a fundamentally different manner. “For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many.” Where Adam’s act spread sin and death, Christ’s act of obedience unleashed grace and life in superabundance. Notice Paul’s emphasis on “much more”—the work of Christ not only undoes Adam’s ruin but surpasses it with overflowing grace.
Paul explains further: “And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification.” Adam’s single transgression brought condemnation, whereas Christ’s one act of righteousness at the cross brought justification for many offenses. The difference is striking: Adam’s sin brought judgment for one act, but Christ’s sacrifice dealt with the guilt of countless sins.
Then Paul summarizes with a reign-to-reign comparison: “For if by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.” Adam’s legacy is a reign of death, universal and relentless. Every human being who enters this world faces the certainty of death—the mortality rate remains one hundred percent. As Paul already stated in Romans 6:23, death is the inevitable wage of sin. This world is not truly the land of the living but the land of the dying, for all are destined for the grave.
Yet in contrast, Christ establishes a new reign—a reign of life. Through His righteousness, those who believe are delivered from death and granted eternal life. The believer is not merely restored to Edenic innocence but elevated to reign in life with Christ. This reign is more certain than death itself, for it rests on Christ’s finished work. As surely as Adam’s sin brought death, so Christ’s obedience brings abundant grace, the gift of righteousness, and eternal life. Believers no longer live under the dominion of death but under the lordship of Christ, awaiting the full manifestation of this reign in glory.
4. Romans 5:18 – Summary: The Two Men
“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.” (Romans 5:18, NKJV)
Here Paul provides a sweeping summary of his comparison between Adam and Christ. He presents them as the two representative men of humanity. Adam, through his offense, brought judgment and condemnation to the race. Christ, through His righteous act, brought the free gift of justification of life. These two men—Adam and Jesus—stand as the federal heads of mankind, and every person is identified in one or the other. We are all born in Adam, sharing his guilt and condemnation, but we may be born again in Christ, sharing His righteousness and justification.
Paul introduces the concept often described as Federal Theology. Just as in a federal system of government, elected representatives speak for their people, so Adam spoke for all humanity in the garden, and Christ speaks for His people through His perfect obedience and atoning sacrifice. Adam is the head of the old creation, Christ the head of the new. When Adam sinned, his guilt was imputed to all he represented. When Christ obeyed unto death, His righteousness was imputed to all who believe. Thus, Paul is not simply describing a parallel but a principle of representation woven into God’s redemptive plan.
Some may object, “I never chose to have Adam represent me.” Yet, Paul’s answer is twofold. First, representation was established by God, not by our individual choice. As creatures of Adam’s race, we were born in him and share in his guilt. Second, we confirm that identification by our own personal sins. With the first sinful choice of our own lives, we freely affirmed Adam’s headship over us. By nature and by choice, we are united with Adam. On the other hand, union with Christ comes not by birth but by new birth. As Jesus said in John 3:3, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
The outcomes of these two representatives are absolute and eternal. “Resulting in condemnation... resulting in justification.” Those who remain in Adam face judgment and condemnation, for the wages of sin is death. Those who are united to Christ by faith receive justification and life. The distinction is stark, and the choice of representative determines one’s eternal destiny.
Paul adds, “the free gift came to all men.” This phrase raises an important question: does it mean that all are automatically justified? No. The parallel does not teach universalism. Adam’s guilt was imputed to all apart from choice, but Christ’s righteousness is not imputed apart from faith. The “all men” in view is best understood in the sense of universal presentation, not universal reception. The free gift is offered to all without distinction, but it is received only by those who believe. As Paul made clear in Romans 3:22, “Even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference.” The gift must be received by faith, otherwise it remains unrealized in the life of the unbeliever.
The notion that all will be saved regardless of faith is the doctrine of universalism, a heresy that Paul explicitly rejects. As Harrison noted, “If the doctrine of universalism is being taught here, Paul would be contradicting himself, for he has already pictured men as perishing because of sin.” Paul never softens the truth of judgment for the unbelieving. The free gift has indeed come into the world through Christ, but only those who accept it by faith are justified.
Therefore, the gospel demands a response. Just as we were born into Adam’s condemnation, so we must be born again into Christ’s justification. No one remains neutral, for all humanity stands either in Adam or in Christ. The hope of justification, life, and glory is only found in the latter, for in Him the free gift of God’s grace abounds to eternal life.
5. Romans 5:19 – Summary of the Contrasts
“For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.” (Romans 5:19, NKJV)
Paul now summarizes the contrast between Adam and Christ with striking simplicity. “By one man’s disobedience many were made sinners.” Adam’s one act of disobedience in the Garden of Eden brought sin into the entire human race. His transgression was not a small misstep but a direct rebellion against the command of God, and the consequences were catastrophic. Adam’s disobedience made us sinners both by imputation and by nature. Sin was passed down to all his descendants, and with it the corruption and guilt that lead to death.
In contrast, “so also by one Man’s obedience many will be made righteous.” Just as Adam’s single act plunged humanity into ruin, so Christ’s single act of obedience at the cross secured righteousness for all who believe. Paul here highlights the principle of federal headship: each man communicates the fruit of his work to those he represents. Adam’s followers share in his guilt; Christ’s followers share in His righteousness.
Paul emphasizes again that the root of our sinfulness is not first our own acts of disobedience but Adam’s act on our behalf. Of course, we confirm Adam’s representation by committing sins of our own. Yet, the principle remains: if one man could make us sinners, then another man—Jesus—can make us righteous. This is the only way salvation is possible. If every man had to stand alone, without representation, then all would be condemned, for as Paul already declared in Romans 3:23, “for all have sinned and fall short of the glory of God.” Only a sinless substitute can act in our place and save us.
To illustrate, imagine a guilty man in court. If his innocent friend offered to serve his prison sentence, the judge would rightly say, “That is not justice; he must pay for his own crime.” Representation only makes sense if guilt itself is imputed through another, as in Adam’s case. Because Adam’s sin was imputed to us, it is fair and just for Christ’s righteousness to be imputed to us.
Those who object to representation, saying, “I do not want Adam or Jesus to represent me; I want to stand on my own,” fail to grasp two vital truths. First, God has ordained the principle of federal headship. We do not set the rules of salvation; God does. Second, we have no righteousness of our own to offer. Isaiah 64:6 declares, “But we are all like an unclean thing, and all our righteousnesses are like filthy rags; we all fade as a leaf, and our iniquities, like the wind, have taken us away.” To stand alone before God is to stand condemned, for even our best efforts are offensive counterfeits of true righteousness. Thus, there is no hope outside of being represented by Christ.
6. Romans 5:20a – The Purpose of the Law
“Moreover the law entered that the offense might abound.” (Romans 5:20a, NKJV)
Having established that sin and death entered through Adam, Paul now turns to the role of the Law. If Adam made us sinners, and sin reigned before the Law was ever given, what then is the purpose of the Law? Paul answers: “the law entered that the offense might abound.” The Law was not given to justify man, nor even to make man a sinner—Adam had already done that. Rather, the Law was given to make sin appear in its full seriousness. By setting God’s holy standard before us, the Law exposes sin for what it is.
The Law functions like a jeweler’s black cloth that highlights every flaw in a diamond. Our sin is contrasted against the backdrop of God’s perfect commandments, and suddenly its true nature is revealed. As Paul says in Romans 7:13, “But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful.” The Law magnifies sin, showing it not as a minor defect but as outright rebellion against God’s holiness.
Additionally, the Law causes sin to abound in another way—by provoking the rebelliousness of the human heart. Because of our sinful nature, when God draws a line, we feel the pull to cross it. Paul confesses this reality in Romans 7:8: “But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead.” The Law, though holy and good, stirs up sin in us because of our corruption, not because of any fault in the Law itself. It was never intended to save but to reveal and intensify our awareness of sin, so that we would be driven to Christ for salvation.
7. Romans 5:20b–21 – The Reign of Grace
“But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” (Romans 5:20b–21, NKJV)
Paul now concludes his masterful comparison of Adam and Christ with one of the most glorious statements in the entire epistle: where sin abounded, grace super-abounded. The law made sin abound by exposing its true nature and increasing its severity, but in response, grace overflowed even more abundantly. The Greek term Paul uses conveys the idea of grace “super-abounding,” going far beyond sin’s reach. Sin may overflow, but grace overflows all the more.
We might naturally expect that where sin abounded, judgment and wrath would abound in even greater measure. But here the gospel reveals its astonishing wonder: God does not meet sin with greater condemnation but with greater grace. This does not mean sin is minimized or ignored; rather, it means that God’s provision in Christ is greater than man’s rebellion. As Paul wrote in Ephesians 2:4–5, “But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved).” Grace is God’s ultimate answer to sin, and no amount of sin can outpace His saving power.
This truth leads to a vital implication: it is impossible to out-sin the grace of God. No sinner is beyond the reach of Christ’s atoning blood. Paul himself stands as proof, calling himself the “chief of sinners” in 1 Timothy 1:15: “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.” Yet, though no one can exhaust God’s grace, men can reject it. Grace must be received by faith; otherwise, it remains unrealized.
Paul then shifts the imagery from abundance to dominion: “so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” He portrays sin and grace as rival monarchs. Sin reigned with iron grip, its kingdom marked by death. Every man born into Adam’s line became subject to this reign, and the evidence of its power is the universality of the grave. But now, through Christ, grace reigns. It does not merely exist; it rules with authority, establishing a new order characterized by righteousness and eternal life.
It is critical to see that grace does not reign in lawlessness or moral chaos. Paul specifies that grace reigns “through righteousness.” True grace never produces indifference to sin but leads to holiness. As Titus 2:11–12 declares, “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age.” Grace is not a license for sin but the very power that teaches believers to renounce it. Far from undermining righteousness, grace establishes it by writing God’s law on the heart and producing holy living in the believer’s life.
Grace also reigns “to eternal life.” This phrase includes more than endless existence after death. Eternal life is the very life of God imparted to the believer now, a present possession as well as a future hope. Jesus defined eternal life in John 17:3: “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent.” Eternal life is fellowship with God, enjoyed in the present age and perfected in glory.
Finally, Paul centers this entire reality in Christ: “through Jesus Christ our Lord.” Grace does not reign through human merit, religious ritual, or moral effort but through the finished work of Jesus. He is the sovereign King in the realm of grace. All benefits of grace—justification, reconciliation, peace, hope, righteousness, eternal life—flow through Him. The life of grace is Christ-centered, Christ-sustained, and Christ-exalting. A grace-centered life is not about self but about Him who loved us and gave Himself for us.
The Puritan Thomas Brooks captured this truth beautifully: “As heat is opposed to cold, and light to darkness, so grace is opposed to sin. Fire and water may as well agree in the same vessel as grace and sin in the same heart.” Grace is no friend of sin but its sworn enemy, conquering it at the cross and defeating it at the empty tomb.
John Bunyan’s Pilgrim’s Progress closes this chapter well with the testimony of Mr. Honest, who, at the end of his pilgrimage, spoke his final words: “Grace reigns.” This confession sums up the Christian life and the Christian gospel. Though sin abounded, grace abounded much more. Though sin reigned in death, grace now reigns in life through Jesus Christ our Lord.
