The Meaning of Romans 5:15 Explained

Romans 5:15

KJV: But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

YLT: But, not as the offence so also is the free gift; for if by the offence of the one the many did die, much more did the grace of God, and the free gift in grace of the one man Jesus Christ, abound to the many;

Darby: But shall not the act of favour be as the offence? For if by the offence of one the many have died, much rather has the grace of God, and the free gift in grace, which is by the one man Jesus Christ, abounded unto the many.

ASV: But not as the trespass, so also is the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many.

KJV Reverse Interlinear

But  not  as  the offence,  so  also  [is] the free gift.  For  if  through the offence  of one  many  be dead,  much  more  the grace  of God,  and  the gift  by  grace,  [which is  ] by one  man,  Jesus  Christ,  hath abounded  unto  many. 

What does Romans 5:15 Mean?

Study Notes

one many
the one the many died.

Verse Meaning

In Romans 5:15 the essences of Adam"s act and Christ"s act are contrasted, namely, transgression and gift.
Paul probably used the phrase "the many" to contrast them with Adam and Christ, who were individuals (cf. Isaiah 53:11-12; Mark 10:45). In the case of Adam, "the many" means all people, but in the case of Christ, "the many" means all who receive the benefit of His saving act by faith, namely, all believers.
The effect of Jesus Christ"s act on people was totally different from that of Adam"s and vastly superior to it, as "much more" indicates (cf. Romans 5:9-10; Romans 5:17; Romans 5:20). "Much more" here shows that Jesus Christ did not just cancel the effects of Adam"s sin, but he provided more than Adam lost or even possessed before the Fall, namely, the righteousness of God!

Context Summary

Rom 5:12-21 - Death Through Adam, Life Through Christ
This is the profoundest and most fundamental section of the whole Epistle. It contains an insight into the deep things of God, 1 Corinthians 2:10. We must read it slowly and thoughtfully many times in order to catch its drift. In these comments we can only skim in the most superficial manner across the surface.
We are here taught the unity of the race, not only in Adam, but in Christ. Adam's sin has affected the standing of every man; but the grace and the obedience of the "One Man," Jesus Christ, have secured for all men the offer of the free gift. The guilt that lay upon the race by the sin of Adam has been removed from the race by the obedience of the Son of man to the Cross. None, therefore, are condemned, on account of that first transgression, or doomed for that primal fall. In a sense, all are made righteous; that is, all stand before God on the basis of their individual, rather than their racial, responsibility. We are not condemned with Adam, but may be condemned, if we refuse to avail ourselves of the grace of Jesus Christ. All that sin forfeited is put within our reach. Nay, we may reach higher heights than Adam, if we will only receive the abundance of the grace of Christ. [source]

Chapter Summary: Rom 5

1  Being justified by faith, we have peace with God;
2  and joy in our hope;
8  that since we were reconciled by his blood, when we were enemies;
10  we shall much more be saved, being reconciled
12  As sin and death came by Adam;
17  so much more righteousness and life by Jesus Christ
20  Where sin abounded, grace did superabound

Greek Commentary for Romans 5:15

But not as the trespass [αλλ ουχ ως]
It is more contrast than parallel: “the trespass” (το παραπτωμα — to paraptōma the slip, fall to one side) over against the free gift (το χαρισμα — to charisma of grace χαρις — charis). [source]
Much more [πολλωι μαλλον]
Another a fortiori argument. Why so? As a God of love he delights much more in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul‘s argument to make “the many” in each case correspond, one relates to Adam, the other to Christ. [source]
much more []
in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul‘s argument to make “the many” in each case correspond, one relates to Adam, the other to Christ. [source]
Of one [τοῦ ἑνὸς]
Rev., correctly, the one - Adam. So the many. [source]
Much more []
Some explain of the quality of the cause and effect: that as the fall of Adam caused vast evil, the work of the far greater Christ shall much more cause great results of good. This is true; but the argument seems to turn rather on the question of certainty. “The character of God is such, from a christian point of view, that the comparison gives a much more certain basis for belief, in what is gained through the second Adam, than in the certainties of sin and death through the first Adam” (Schaff and Riddle). [source]

Reverse Greek Commentary Search for Romans 5:15

Matthew 6:14 Trespasses [παραπτώματα]
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
Luke 1:30 Grace [χάριν]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Romans 6:23 Gift [χάρισμα]
Rev., rightly, free gift (compare Romans 5:15). In sharp contrast with wages. [source]
Romans 1:11 Some spiritual gift [τι χάρισμα]
Note the modesty in some. Χάρισμα is a gift of grace ( χάρις ) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist. [source]
Romans 5:18 So then [αρα ουν]
Conclusion of the argument. Cf. Romans 7:3, Romans 7:25; Romans 8:12, etc. Paul resumes the parallel between Adam and Christ begun in Romans 5:12 and interrupted by explanation (Romans 5:13.) and contrast (Romans 5:15-17). [source]
Romans 11:11 By their fall [τωι αυτων παραπτωματι]
Instrumental case. For the word, a falling aside or a false step from παραπιπτω — parapiptō see note on Romans 5:15-20. Is come. No verb in the Greek, but γινεται — ginetai or γεγονεν — gegonen is understood. For to provoke them to jealousy Purpose expressed by εις — eis and the articular infinitive, first aorist active, of παραζηλοω — parazēloō for which verb see note on 1 Corinthians 10:22. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts 13:45.; Acts 28:28, etc.). The riches of the world (πλουτος κοσμου — ploutos kosmou). See note on Romans 10:12. Their loss So perhaps in 1 Corinthians 6:7, but in Isaiah 31:8 defeat is the idea. Perhaps so here. Fulness (πληρωμα — plērōma). Perhaps “completion,” though the word from πληροω — plēroō to fill, has a variety of senses, that with which anything is filled (1 Corinthians 10:26, 1 Corinthians 10:28), that which is filled (Ephesians 1:23). How much more? Argument a fortiori as in Romans 11:24. Romans 11:25 illustrates the point. [source]
Romans 5:12 As through one man [ωσπερ δι ενος αντρωπου]
Paul begins a comparison between the effects of Adam‘s sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in Romans 5:15. The general point is plain that the effects of Adam‘s sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ‘s atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam “is a figure of him that was to come.” Sin entered into the world (η αμαρτια εις τον κοσμον εισηλτεν — hē hamartia eis ton kosmon eisēlthen). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely “an error of mortal mind” (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. And so death passed unto all men Note use of διερχομαι — dierchomai rather than εισερχομαι — eiserchomai just before, second aorist active indicative in both instances. By “death” in Genesis 2:17; Genesis 3:19 physical death is meant, but in Romans 5:17, Romans 5:21 eternal death is Paul‘s idea and that lurks constantly behind physical death with Paul. For that all sinned (επ ωι παντες ημαρτον — Ephesians' hōi pantes hēmarton). Constative (summary) aorist active indicative of αμαρτανω — hamartanō gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek επ ωι — Ephesians' hōi usually meant “on condition that,” but “because” in N.T. (Robertson, Grammar, p. 963). [source]
Colossians 2:13 Being dead through your trespasses [νεκρους οντας τοις παραπτωμασιν]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν — en but even so παραπτωμασιν — paraptōmasin (from παραπιπτω — parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων — kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω — sunzōopoieō to make alive First aorist middle participle of χαρις — charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
2 Thessalonians 3:8 For nought [δωρεὰν]
The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Matthew 10:8; Romans 3:24; Revelation 21:6. [source]
Hebrews 13:9 With grace, not with meats [χάριτι οὐ βρώμασιν]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
1 Peter 4:10 A gift [χάρισμα]
Originally, something freely given: a gift of grace ( χάρις )Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, Romans 5:16; Romans 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6; Romans 12:6, Romans 12:8). So here. [source]

What do the individual words in Romans 5:15 mean?

But [is] not like the trespass so also gift If for by the of the one trespass the many died how much more the grace - of God and gift in grace which [is] man Jesus Christ to the many did abound
Ἀλλ’ οὐχ ὡς τὸ παράπτωμα οὕτως καὶ χάρισμα εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον πολλῷ μᾶλλον χάρις τοῦ Θεοῦ καὶ δωρεὰ ἐν χάριτι τῇ ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν

οὐχ  [is]  not 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
ὡς  like 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
παράπτωμα  trespass 
Parse: Noun, Nominative Neuter Singular
Root: παράπτωμα  
Sense: to fall beside or near something.
οὕτως  so 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
χάρισμα  gift 
Parse: Noun, Nominative Neuter Singular
Root: χάρισμα  
Sense: a favour with which one receives without any merit of his own.
τῷ  by  the 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἑνὸς  one 
Parse: Adjective, Genitive Masculine Singular
Root: εἷς  
Sense: one.
παραπτώματι  trespass 
Parse: Noun, Dative Neuter Singular
Root: παράπτωμα  
Sense: to fall beside or near something.
πολλοὶ  many 
Parse: Adjective, Nominative Masculine Plural
Root: πολύς  
Sense: many, much, large.
ἀπέθανον  died 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀποθνῄσκω  
Sense: to die.
πολλῷ  how  much 
Parse: Adjective, Dative Neuter Singular
Root: πολύς  
Sense: many, much, large.
μᾶλλον  more 
Parse: Adverb
Root: μᾶλλον  
Sense: more, to a greater degree, rather.
χάρις  grace 
Parse: Noun, Nominative Feminine Singular
Root: χάρις  
Sense: grace.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
δωρεὰ  gift 
Parse: Noun, Nominative Feminine Singular
Root: δωρεά  
Sense: a gift.
χάριτι  grace 
Parse: Noun, Dative Feminine Singular
Root: χάρις  
Sense: grace.
τῇ  which  [is] 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀνθρώπου  man 
Parse: Noun, Genitive Masculine Singular
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
πολλοὺς  many 
Parse: Adjective, Accusative Masculine Plural
Root: πολύς  
Sense: many, much, large.
ἐπερίσσευσεν  did  abound 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: περισσεύω  
Sense: to exceed a fixed number of measure, to be left over and above a certain number or measure.