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Romans 5:15-21
The Second Man, the Lord from Heaven
As we have entered this next section of Pauls letter to the Roman assemblies, we have discovered that Paul
intended it to reinforce what he had just been writing about. He had been writing about how men are
justified by faith in Christ to be reconciled with God, and how that will deliver them from the wrath of final
judgment, and ensure their future hope of a glorified body.
Paul then writes that, for the sake of accomplishing this plan for mankind, God purposed two men. Paul
lays out these two men side by side, showing the ramifications of each man upon the rest of mankind.
The first of these two men is Adam, whom Paul says is a type of Him who was to come; that is, the Coming
One, the Christ. A type is a like figure; a prophetic shadow, which will have a fulfillment in the plan of
God.
Last week, we considered the manner in which Paul shows Adam to be a type of Christ. Both Adam and
Christ are the head of a creation that comes from them, through birth.
All men come from Adam, through natural birth; sons of Adam. All men are born into this world as part of
the creation in Adam.
But only sons of God come from Christ, and they do so through being born from above, born of the Spirit.
Through faith, they are born again, of the incorruptible Seed the Word of God Christ (1 Pet 1:23). For
the sons of God, old things have passed away they are no longer a part of that old creation in Adam. All
things have become new for they are now in Christ, a new creation (2 Cor 5:17).
As God views His plan for men from His perspective in heaven, outside of time, God considers each man
on earth to be part of one creation, or the other; that each man is either the seed of Adam or the seed of
Christ. So Adam is a type of Christ in that he is a progenitor of the creation of men that come from him.
But not only are Adam and Christ progenitors; from the eternal perspective, God sees them both standing in
the stead of the creation that comes from them; they represent their creation, before God.
From the viewpoint of Gods plan, God always, only had two men. So Adam and Christ are both
progenitors, as well as representatives, of the creation of men who come from them. This is essential to the
understanding of what Paul writes here, which we will reread now.
[Read Romans 5:12-21]
As we considered last week, through the one transgression of Adam, sin entered the world of men, and
death through sin. Here sin and death are given a personal aspect by Paul they are the Sin and the Death
and Paul portrays them as despotic rulers over men, who are held captive in their realms.
Paul indicates that when death entered the world through Adam, it spread it passed through upon all men.
The idea that Paul is bringing out here is that death was passed down through birth through the
corruptible seed of Adam. And Paul states the reason for this as being because all sinned.
As we discussed at length last week, this does not refer to every mans personal sins, nor does it refer to an
inherent sin nature that concept is not present in Scripture.

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Instead, Paul is meaning that all sinned in their representative man, Adam. Adam was the prototype, who
was tested by God on behalf of all mankind in their stead. It is in this sense, that we all sinned in Adam.
The testing of Adam proved that, given freedom of choice, men would choose put their will over Gods
will; men would choose to sin. The testing of Adam brought out the unrighteous heart of the entire
creation in him. And the justice of God in testing one man for all is then borne out, through mens own
personal sin; every man proves that Gods judgment of them in Adam is right.
Paul then uses a point of reason to underscore the truth of what he has just said that all men will die
because of Adams sin. Until the Law of Moses was given to Israel, personal sins were not charged to
mens accounts even though men, of course, were sinning.
Yet until the Law was given, all men still died. Why did they die, if they were not charged by God with
their own personal sins? Because they were under the death penalty, due to the sin of Adam.
This demonstrates Pauls point that Adam stood in the stead of all men, as their representative, before God.
When Adam sinned, death passed through upon all men; the entire creation came under the death penalty.
Lets return for a moment to our mental picture from last week of Paul, as he is writing this passage. Paul
has started to paint with his words the shadowy figure of Adam. Then with a blackened brush, Paul paints
strokes which radiate out to the rest of the canvas, showing how this one man affected the entire creation in
him.
Now Paul will begin to paint a second portrait of the Man, Jesus Christ who is shown in bright relief
against the darkness of Adam. And as Paul completes his painting, he will add layer upon layer of strokes,
emanating out from these two figures dark strokes, from Adam; brilliant strokes from Christ showing
the effect of each man upon the creation in them.
This contrast, between Adam and Christ, is seen in terms of their actions, and the consequences that their
actions determined for other men. And just as brushstrokes on a canvas overlap, so well see that Paul
overlaps somewhat, as he paints with his words. This is not a chart in Pauls mind; it is a picture.
Lets go back to verse 15 now.
v. 15 Paul introduces a word here that requires some definition; the word many. In fact, we see he uses
this term throughout the passage. Many frequently indicates a subset of all as in not all, but many.
But Paul does not use the word many that way here. He attaches the definite article to it its the
many; and he uses it to indicate the creation in Adam or in Christ; you have the many in Adam that is,
all who are in Adam; and the many in Christ all who are in Christ.
Paul has already stated that Adam is a type of Christ (v. 14). Then he continues in verse 15 with the word
but, to indicate that he is qualifying what he has stated, in some way. Paul is saying that Adam is not like
Christ in every respect. As the head of a creation, each man brought something into the world; but what
they brought into the world was not at all the same.
In verses 15-17, Paul is presenting a series of sharp contrasts between Adam and Christ. These contrasts
are introduced with the term not like, in verses 15 and 16 (verse 17 elaborates on verse 16).

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The contrasts are distinct both in terms of the effect on the creation in them very different effects as well
as in terms of the power and extent of the effect indicated by the phrase much more, which we will
discuss shortly.
So what are the two things that Paul is contrasting, in verse 15? The free gift, versus the offense. The
offense of the one man clearly refers to the sin of Adam; here, Paul labels it as an offense, which in the
Greek is a synonym for sin, with the idea of a false step; a trespass.
This is the third term Paul has used for the act of Adam. He sinned (v. 12), missing the mark of
righteousness, to become a sinner; he transgressed the will of God (v. 14), to become a lawbreaker; and
here, Adam trespassed, taking a false step, deviating from uprightness and truth, to go his own way. Paul is
simply showing different facets of Adams act.
But what about the free gift? This needs a little more consideration. Just within this single verse, Paul
uses two different Greek words to describe this gift.
At the beginning of verse 15, free gift is charisma, a gift that is the result of grace; and then later in the
verse, we have the gift, dorea, a gift with emphasis on its gratuitous character that is, freely, graciously
given. Two different words, that mean essentially the same thing to emphasize the gracious giving of this
gift, to those who did not deserve or merit it; to those who did not earn it.
A glance down at verse 16 shows Paul speaking of the gift again. Gift here is dorema, emphasizing the
giving of the gift; and then charisma again free gift. Paul uses dorea again in verse 17, and that is where
Paul finally qualifies the gift. What gift is this? The gift of righteousness. Obviously, we can assume that
this is the gift Paul is speaking of in verse 15 and 16 as well, or he would have qualified it differently.
Interesting, that Paul uses three different words for gift, and three different words for sin.
A gift is something that must be given freely in order to be a gift. Who is the giver of this gift, in verse
15? The language does not make this absolutely clear. But the NKJV has changed the most ordinary
meaning of one of the prepositions. Its not the gift by grace (theres no definite article before grace);
its the gift in grace the grace of the one Man, Jesus Christ. Paul uses the personal name of the Lord here
and throughout this passage to emphasize His humanity the Man, Jesus Christ.
The gift of righteousness is a gift of Jesus Christ; and indirectly, a gift of the Father (God, definite
article), for in accordance with His gracious plan for mankind, God sent His Son. It was the grace of the
Father to send Jesus; it was the grace of the Son to bestow the gift of righteousness upon men. But the giftgiver being emphasized here is the one Man, Jesus Christ, who stands in contrast to Adam, and what Adam
brought upon mankind.
And what was that? Death. By the one mans offense, many died the many in Adam the whole creation
in him. Every man, that comes into the world, is born dying, because of the trespass of Adam. Not sin, but
death passed through upon all men (v. 12).
But in stark contrast to the offense of Adam, Paul lays out the free gift of Jesus Christ the gift of
righteousness the very righteousness of Christ. It abounded. Now, Paul uses no less than three different
words for abound in this passage. Thats Greek, for you!
This word for abound here means to overflow to someone, with the idea that it is sufficient for ones
needs, with enough to share. In this context, it means to be sufficient to meet all the needs the needs of
the many, as Paul says.

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Does he mean the many, in Adam? No, Paul does not mean that, here. Although the gift has the sufficiency
to meet all the needs, it can only be shared with those who receive it.
A gift has to be received; and receiving a gift is a choice. Who receives this gift, the gift of the
righteousness of Christ? Those who have chosen to believe into Christ. So when Paul says that the gift
abounded to many, he is speaking of the many in Christ all of those who have been born of Him, through
faith.
To all of those in Christ, the gift of righteousness was graciously given, and was sufficient to meet their
needs. And there is enough righteousness to be shared with any and all of those who put their faith in Jesus
Christ it is sufficient for the many, in Him.
Remember the example of the bank, from Romans chapter 4. Like the infinite wealth that the infinitely rich
man puts in the bank, there is an infinite amount of righteousness in Christ, and anyone who opens up an
account with that bank who believes into Christ has that infinite righteousness credited to his account.
And there is infinitely enough to share with everyone who chooses to believe.
What a contrast, between the offense and the gift! In the offense, Adam was the initiator. And did you have
any choice, about receiving the result of Adams offense? No; you were born dead.
But before you were ever born, even before Adam ever sinned, God took the initiative to have His free gift
of righteousness purposed for you. In time, Christ brought it to mankind; but from the eternal perspective,
that righteousness was always available (Rev 13:8); that is why Paul says, it abounded past tense.
You had no choice about being born dead. But God has ensured that every man has a choice to receive the
free gift of righteousness, the righteousness of Christ. And to those who will receive it, it abounds to meet
their need.
Which brings us to the last point well make, concerning this verse. Essentially, Paul has laid out what each
man brought into the world, saying that what Jesus Christ brought in is much more than what Adam
brought in.
As mentioned last week, this phrase much more is significant here, being repeated by Paul two more
times in this passage (v. 17 and verse 20) and relating back to the preceding section of Pauls letter, verses 9
and 10 of chapter 5. In all five of these cases, Paul is making a comparison between two things.
In verses 9 and 10, the comparison is between completed and future benefits to the believer, in Christ.
Those who have been justified and reconciled, will be, in the future, saved from wrath and glorified. The
idea is that the past ensures the future; what God has begun, He will complete (Phil 1:6). So in verses 9 and
10, much more refers to the certainty of our hope of glory, individually.
But now Paul is talking about the eternal plan of God, which He purposed in order to achieve these
benefits, for mankind. The two things Paul is comparing are not past and future works of Christ, but Adam
and Christ, as the heads of the creation, which is in them.
Nonetheless, Paul is still bringing out the same assurance of our hope, this time in a collective sense; and
again, it is based on the certainty that God will see His purposes through to the end.

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God knew exactly what He was creating when He created Adam. He knew everything that was in Adams
heart; He knew that Adam would bring sin into the world. And God purposed to test all mankind in Adam,
so that when Adam failed the test, all of mankind would come into death, with him.
Death was always part of Gods plan; it would be the means through which God would provide men with
an exodus out of the old creation in Adam, into the new creation in Christ. So as surely as God began His
plan in Adam, men can be certain that God did not plan to leave them in Adam; He would complete His
plan for them, in Christ.
But at the same time, Gods plan was never to simply undo what Adam had done what would be the point
in that? God purposed more than that, in Christ much more. The much more here is the crediting of
the righteousness of Christ to the believers account, based on their faith.
The righteousness of the new creation in Christ Jesus is much more than Adam ever had, before he sinned;
Adam was never righteous, simply untested.
Righteousness is an attribute of God. Man could not be created righteous. He must be made the
righteousness of God, in Christ; and when he is, he now has much more. Here is the certainty that the
believer has been made righteous; for he has chosen to receive the gracious gift that Jesus Christ offers him.
Paul next proceeds to show the result for men of what Adam and Christ brought into the world.
v. 16-17 Once again, Paul is presenting the stark contrast between what Adam and Christ brought into the
world this time, in terms of the resultant effect on men. Pauls thoughts may have gotten ahead of his
words, at this point; and I think the translators for the NKJV have been helpful in filling out his contrast, in
verse 16.
As in verse 15, in verses 16 and 17, Paul is contrasting the gift of righteousness that Christ brought into the
world to the sin that Adam brought in; the offense. Their effect on men is quite opposite.
In verse 16, the judgment refers to a judicial verdict. That verdict on Adam was guilty, for
transgressing the command of God, and through it, Adam came under condemnation, for his sin; he was
sentenced to death.
Adam was the representative of mankind, in the transgression; he stood in the stead of all men, before God.
The judgment on Adam was the judgment on all men; the condemnation of Adam, the condemnation of all
men. In this way, all men came under the penalty of death for their sin, and when their tenure on earth is
done, that penalty is executed, by the righteous judge God.
In this way, death reigned over the creation in Adam; and once unregenerate men experience physical
death, they have no way of making themselves alive again; the Death holds them relentlessly in its grip.
Their earthly house, this body, is destroyed; it corrupts in the ground, returning to dust, for it was born of
the corruptible seed of Adam. The corruption of the body leaves their inner being naked; unclothed, and
therefore unfit for the presence of God (2 Cor 5:1-4). They are vessels of wrath, fitted for destruction (Rm
9:22).
The author to the Hebrews wrote, It is appointed for men to die once, but after this, the judgment (Heb
9:27). Death was appointed by God to all men because of the sin of Adam; and after they die, they will one
day come into their final judgment, at the Great White Throne. And when that judgment is complete, they
will be cast into the Lake of Fire the destruction for which they are fitted.

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But that is only if they refuse the gift of righteousness, offered to them freely, in Jesus Christ. In verse 16,
we read of the free gift which came from, or out of many offenses, resulted in justification.
What Paul is showing is that the free gift more than covered the sin of Adam it covered the innumerable
trespasses of all men the many offenses and it did so completely. In verse 17, Paul describes this gift as
an abundance of grace the word abundance is actually the same Greek word as for abounded in verse
15. The gift of righteousness in Christ is sufficient to cover all the need, with more to share.
Because the gift of righteousness abounds so graciously to men, it results in the justification of those who
receive it. They receive the righteousness of Christ to their account, and instead of condemning them, God,
as their Judge, declares them not guilty they are freed of all charges.
Not only that, but theres more much more. Death no longer reigns over those who receive the gift of
righteousness, through their faith in Christ. The tables are completely turned. Instead of death reigning,
believers will reign in life through the One, Jesus Christ.
Notice that the tense here is future they will reign. This signals to us that Paul is speaking of Life
everlasting, when the sons of God receive their bodies of glory. But that Life begins for them here and
now, through faith. What a contrast, to what men receive, in Adam!
Lets take a moment to examine Pauls much more in verse 17. Once again, we see that what God has
done for men in Christ is not simply to restore what Adam has lost; God has given believers much more.
Adam never had a forever-living body, that suited him for Life everlasting with God. But that is what those
who receive the gift of righteousness in Christ will receive believers will be clothed with a body of glory,
that fits them for heaven, where they will rule and reign with their Lord. And the certainty of this future
Life in heaven is based upon believers in their present life on earth receiving the gift of righteousness
through faith in Christ.
Having established the great contrast between what Adam and Christ brought into the world, Paul now
returns to his initial point of Adam being a type of Christ to show the parallels between them, as heads
of a creation.
v. 18-19 Paul has mentioned many of these ideas already, but remember, he is painting a picture; not
making a chart. Verse 18 is a summary of what Paul has been saying, and I think the translators, in trying
to complete Pauls thought as they did previously, have actually taken away from his point.
If we leave the language awkward, we can see it better. It would read something like this: Therefore as
by the offense of one upon all men to condemnation, even so by the righteous act of one upon all men to
justification of life. You can see how parallel these two phrases are.
What Paul is doing here is citing a single act of each man, and the end result of that act upon the creation in
them; the definitive act, and its result. In verse 19, where Paul is saying this same thing in a different way,
Paul calls this an act of disobedience on the part of Adam, and obedience on the part of Christ.
The definitive act for Adam is of course his transgression in the garden. But what was the single, definitive
act of Christ that Paul is referring to, here; the one Mans righteous act; His act of obedience? That
would have to be the death of Jesus on the cross.

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That righteous act would have no merit, except that it had been the culmination of a righteous life. Jesus
had been conceived of the Holy Spirit, in the virgin womb of Mary; God the Son, in a mortal body; a body
capable of dying, but not of corrupting; a sinless body, not of the corruptible seed of the first man, Adam.
As the incarnate Son, Jesus became the incorruptible Seed grain. Here was the Holy One of God. This was
the Second Man; the Lord from heaven (1 Cor 15:47), who brought the Fathers Life down from heaven,
that men may have it. Jesus was the righteous Seed (Jn 12:24, Is 53:10-11).
And Jesus lived a life of righteousness. He never sinned; never missing the mark of Gods righteous
standard; He never transgressed His Fathers will, but perfectly kept His Law; and Jesus never committed
any offense; He never took a false step, to go His own way. He only knew the way of righteousness.
That way led to the cross; the single, definitive act of righteousness, through which men could become
righteous sons of God. The incorruptible Seed grain must be sown into the ground and die, in order to
bring forth much fruit (Jn 12:24) many sons, to glory (Heb 2:10).
Turn to John chapter 17. Just before Jesus went to the cross, He prayed to His Father in heaven for His
disciples; for all those who would come to believe in Him; His seed.
[John 17:19] To sanctify generally means to be set apart to God; set apart for sacred use. Jesus was
speaking of Himself here as a consecrated sacrifice to God, which He Himself would offer for those who
would receive His righteous act in their stead for their sakes; the perfect offering of the Lamb of God,
without spot or blemish (1 Pet 1:19).
Jesus did so, that those who believe into Him might be sanctified in (not by) the truth the truth that is in
Christ Jesus. How exactly would they be sanctified set apart to God in Jesus?
Turn to Hebrews chapter 10. The writer to the Hebrews was speaking of Christ coming into the world, to
put away sin. It was for that purpose that He took on a body; the body that God had prepared for Him a
living human body, to be offered in death. And Jesus offered that body, according to His Fathers will, to
satisfy Gods justice concerning sin. He was obedient to death the death of the cross (Phil 2:8).
[Hebrews 10:10] That will speaks of the will of God, the Father. We have been sanctified, as we have
seen in Johns gospel that Jesus had prayed how were we sanctified? Through the offering of the body of
Jesus Christ once (for all is not in the text); the Seed grain, for sons of God.
Through that single, definitive act of the One Man, Jesus Christ, men were sanctified to God set apart,
consecrated to God through the death of Jesus, on the cross. They were no longer vessels of wrath, fit for
destruction. Through the sacrifice of Jesus, they had become vessels of mercy, fitted for glory (Rm 9:23).
[Return to Romans 5]
In verse 19, the word made, used twice, means to place or to appoint, Because of Adams
disobedience, the many in him were placed in the position of sinners; under condemnation, and awaiting
final judgment.
But because of Jesus Christs obedience, the many who believed in Him were placed in a new position; as
righteous sons of God. And just as Gods placement of men in Adam was proven just, by mens own sin, so
Gods placement of believers as His righteous sons is shown to be just, as they become what they already
are: righteous.

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Paul now introduces a thought that his Jewish listeners might have.
v. 20-21 Paul recognizes that in this discussion of Adam and Christ, a Jew or Jewish believer might
raise an objection, concerning the Law of Moses. Paul has addressed several such potential objections
concerning the Law already in this letter.
Remember, the Jews had the thinking that, as circumcised sons of Abraham, they would be justified
through keeping the Law as well as they could.
Paul has already shown that this is not so (Rom 2:17-25), and he has established one of the purposes of
God, in the Law by the Law is the knowledge of sin; men come to know sin for what it is a violation
against God when they break the Law (Rom 3:20).
Paul has also made it clear in his discussion of Abraham that the Law brings about wrath; it reveals the
penalty for transgression death (Rom 4:15). Paul used this very thought earlier in our passage here sin
is not charged when there is no Law to prove his point concerning death passing through upon all men
from Adam (Rom 5:13).
So what is the objection that Paul is dealing with, here? Well, this is a discussion of Gods plan to make
men righteous, which He does through two men Adam and Christ. But Pauls Jewish listeners might still
be thinking that Gods plan to make men righteous was through the giving of the Law of Moses.
After all, the Law contained the righteous requirements of God. Surely it is clear that Gods plan was to
give Israel His righteous requirements, so that they could keep them, and teach them to the Gentile nations,
who could then keep them, as well. This is exactly what the Jews tended to do in the assemblies; to put the
Gentiles under the Law the very Law they themselves could not keep.
So Paul makes a radical statement here, concerning the Law. He has already made it clear that a man cannot
be justified by the works of the Law. What Paul is saying here is that, rather than the Law making a man
righteous, it makes sin abound.
Paul is not reiterating what he has already established, in this letter; that when the Law entered, men were
now charged with their sin. He is saying the Law actually caused men to sin more.
How could that be? Its really not very hard to understand. Well use a contemporary example. Lets say
you go to the doctor, and he says you must lose weight, or youre going to die. So you decide to go on a
diet.
Now, a diet has restrictions. It says, Dont eat this, and dont eat that; eat a smaller portion; eat less
frequently; dont eat out. We might call this the Law of Diet; in summary, Dont eat!
Now when youre on that diet, what is all you think about? Eating. You try to keep all of those
restrictions, of the Law of Diet, and your body rises up in rebellion. You have hunger pains; the jitters.
You cant get your work done. Youre tired. Youre grumpy.
In fact, you seem to have a bigger problem with food, than even before you went on the diet. So what do
you finally do? You go off your diet. You eat a little of this forbidden food; then a little of that. Then you
go out to a restaurant, eat more than you ever do, and go home and take an antacid.

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What happened? The Law entered the Law of Diet and sin abounded you ate more than ever. When a
diet is nothing but restrictions, the body rebels. The diet fails.
This is the idea that Paul is bringing in here, which may have been quite stunning to the Jews. Paul will
explain this in further detail later in his letter (chapter 7), using himself as an example. But for now, he just
wants to make the point: the Law actually caused the offense to abound.
The word for abound here is different than that in verses 15 and 17. Instead of reflecting the idea of
having sufficiency and ability to be shared, it communicates the thought of excess; not enough, but more
than enough; too much.
The Law caused sin to be excessive. In chapter 7, Paul will say, concerning the Law that sin through the
commandment might become exceedingly sinful (Rom 7:13).
But what does Paul say, here? But where sin abounded, grace abounded much more. The word in the
Greek is superabounded; it abounded exceedingly above the exceeding excess, that the Law created. The
exceeding sin was more than covered by grace. The grace of God, to send Jesus. The gift in grace of the
one Man, Jesus Christ. That more than covered the transgressions of the Jews under the Law. It was all
covered.
Paul concludes with a final look at the effect of Adam and Christ on the world of men. Previously, Paul has
said that Death reigns, like a tyrant; it has absolute authority over men, and they are subject to its rule.
Now Paul makes Sin the tyrant, ruling over men, and Sins dominion is Death thats the realm of Sins
rule. Thats what all men are born into.
But for those who receive the gift of the righteousness of Christ, does Sin reign? It shouldnt. Christ died,
in order that Grace might reign.
Those who believe have been delivered from the power of darkness and translated into the kingdom of the
Son of Gods love (Col 1:13). In that realm, they can draw on the righteousness that they have been given,
in Christ, so that grace might reign in their lives so that they might live their righteousness, in the present.
And where does that life of righteousness lead to? To their certain future. Right on through to Life
everlasting in a body of glory.
That is Pauls final much more; the abounding grace that believers have to live their righteousness, which
leads to their future Life with God, in glory. That is much more than mankind has ever had before. And its
a Life that men can live, here and now, by faith.
The question is, will they live it? And that is the next subject that Paul will address in his letter as he
introduces the subject of sanctification.
Next week: Read chapter 6.