Expositor's Bible Commentary Commentary Romans 5:19

"For as through the one man`s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous." — Romans 5:19 (ASV)

At this point, Paul provides something of a conclusion to v.12 (see comment on vv.13–14), but in such a way as to take account of the intervening material. The word “consequently” shows his intent to summarize. Paul carefully balances the clauses. One trespass brought condemnation for all humanity and one act of righteousness brought justification for all. Adam’s sin is labeled “trespass” (GK 4183), indicating that it was deliberate breaking of a command (cf. v.14). The reference is clearly to his violation of the divine restriction laid down in Ge 2:16–17, resulting in condemnation for the entire human race. His act involved others directly; it did not merely set a bad example. Over against Adam’s act, Paul put another of an entirely different character—an “act [or better, ‘work’] of righteousness [GK 1468].” The same Greek word occurs at the end of v.16, where it is rendered “justification.” The whole scope of the ministry of our Lord is in view. He came “to fulfill all righteousness” (Matthew 3:15). The word “justification” is set over against “condemnation” (GK 2890), but something is added, namely, the observation that justification is more than the antithesis of condemnation, more than the setting aside of an adverse verdict due to sin, and more than the imputation of divine righteousness. It is the passport to life, the sharing of the life of God (cf. v.21).

Another term for Adam’s failure occurs in v.19, “disobedience” (GK 4157).

This accents the voluntary character of his sin. Matching it is the “obedience” (GK 5633) of Christ, a concept that was highly meaningful to Paul (see Php 2:5– 11). The interpretation of that passage in Philippians should be along the lines of a latent comparison between Adam and Christ. Instead of grasping after equality with God, as Adam had done, the Lord Jesus humbled himself and became obedient even to the point of accepting death on a cross.

The result of Christ’s obedience is that “the many will be made righteous.” Does this refer to righteous character? Possibly so, if the future tense points to the glorious time when imputed righteousness becomes righteousness possessed in unblemished fullness. But “will be made righteous” may simply be the equivalent of “will become righteous” in the forensic sense (cf. 2 Corinthians 5:21), in which case the future tense embraces all who in this age are granted justification (most of whom are future to Paul’s time).

Does the sweeping language used here suggest that all humankind will be brought within the circle of justification, so that no one will be lost? Some have thought so. But if the doctrine of universalism were being taught here, Paul would be contradicting himself, for he has already pictured people as perishing because of sin (2:12; cf. 1 Corinthians 1:18). Furthermore, his entire presentation of salvation has emphasized the fact that justification is granted only on the basis of faith. We must conclude, therefore, that only insofar as “the many” are found in Christ can they qualify as belonging to the righteous.