Commentaries:
Adam Clarke
Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - , ̔ ' ̔ , · ̔ , , ; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle' s reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other.
The apostle uses three remarkable words in these three verses: -
l. , justification, Romans 5:16.
2. , which we render righteousness, Romans 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on Romans 1:16.
3. , which is also rendered justification, Romans 5:18.
The first word, , is found in the following places: Luke 1:6; Romans 1:32; Romans 2:26; Romans 5:16, Romans 5:18; Romans 8:4; Hebrews 9:1, Hebrews 9:10; Revelation 15:4; Revelation 19:8; to which the reader may refer. signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew mishpat Yehovah , the statute or judgment, of the Lord; It has evidently this sense in Luke 1:6 : Walking in all the commandments and Ordinances, , of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to , condemnation, Romans 5:18. See the note on Romans 1:16; and see Schleusner in voce.
The second word, , I have explained at large in Romans 1:16, already referred to.
The third word , is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (Romans 4:25, he was raised for our justification, ; and Romans 5:18, unto justification of life, ), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with . Dr. Taylor thinks that " is Gospel pardon and salvation, and has reference to God' s mercy. is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is:
First, pardon of sin.
Secondly, purification of heart, and preparation for glory.
Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever.
The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.
Other Adam Clarke entries containing Romans 5:18:
Romans 5:12
Romans 5:12
Romans 5:14
Romans 5:15
Romans 5:18
Romans 5:18
Romans 5:18
Romans 5:18
Romans 5:21
Romans 11:12
1 Corinthians 15:49
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