Rom 5:15-20 | RWP | e4.org | But not as the trespass ( αλλ' ουχ ως ). It is more contrast than parallel: "the trespass" ( το παραπτωμα , the slip, fall to one side) over against the free gift ( το χαρισμα , of grace χαρις ). Much more ( πολλω 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.

‏ Romans 5:15-20

But not as the trespass ( αλλ' ουχ ως ). It is more contrast than parallel: "the trespass" ( το παραπτωμα, the slip, fall to one side) over against the free gift ( το χαρισμα, of grace χαρις ).

Much more ( πολλω 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.

Through one that sinned ( δι' ενος αμαρτησαντος ). "Through one having sinned." That is Adam. Another contrast, difference in source ( εκ ).

Of one ( εξ ενος ). Supply παραπτωματος, Adam's one transgression.

Of many trespasses ( εκ πολλων παραπτωματων ). The gift by Christ grew out of manifold sins by Adam's progeny.

Justification ( δικαιωμα ). Act of righteousness, result, ordinance (1:32; 2:26; 8:4), righteous deed (5:18), verdict as here (acquittal).

Much more ( πολλω μαλλον ). Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression παραπτωματ, grace χαριτος; death θανατος, life ζωη; the one or

Adam του ενος, the one

Jesus Christ; reign βασιλευω in both).

So then ( αρα ουν ). Conclusion of the argument. Cf. 7:3, 25; 8:12, etc. Paul resumes the parallel between Adam and Christ begun in verse 12 and interrupted by explanation (13f.) and contrast (15-17).

Through one trespass ( δι' ενος παραπτωματος ). That of Adam.

Through one act of righteousness ( δι' ενος δικαιωματος ). That of Christ. The first "unto all men" ( εις παντας ανθρωπους ) as in verse 12, the second as in verse 17 "they that receive, etc."

Here again we have "the one" ( του ενος ) with both Adam and Christ, but "disobedience" ( παρακοης, for which see 2Co 10:6) contrasted with "obedience" ( υπακοης ), the same verb καθιστημ, old verb, to set down, to render, to constitute ( κατεσταθησαν, first aorist passive indicative, κατασταθησοντα, future passive), and "the many" ( ο πολλο ) in both cases (but with different meaning as with "all men" above).

Came in beside ( παρεισηλθεν ). Second aorist active indicative of double compound παρεισερχομα, late verb, in N.T. only here and Ga 2:4 which see. See also εισηλθεν in verse 12. The Mosaic law came into this state of things, in between Adam and Christ.

That the trespass might abound ( ινα πλεοναση το παραπτωμα ). It is usual to explain ινα here as final, as God's ultimate purpose. So Denney who refers to Ga 3:19ff.; Ro 7:7f. But Chrysostom explains ινα here as εκβασις (result). This is a proper use of ινα in the Koine as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of πλεονασω, late verb, see on 2Th 1:3; 2Co 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions.

Did abound more exceedingly ( υπερεπερισσευσεν ). First aorist active indicative of υπερπερισσευω. Late verb, in N.T. only here and 2Co 7:4 which see. A strong word. If πλεοναζω is comparative ( πλεον ) περισσευω is superlative (Lightfoot) and then υπερπερισσευω goes the superlative one better. See υπερπλεοναζω in 1Ti 1:14. The flood of grace surpassed the flood of sin, great as that was (and is).