Romans 5:16 · Bible study
Romans 5:16 Commentary: Gift Beyond Adam's Condemnation
Greek · 11 what the commentators say
Meaning in one sentence
Paul contrasts Adam's one sin bringing condemnation with Christ's free gift covering many sins and bringing justification. A study of grace's abundance.
Research Summary
- Meaning: The gift of justification through Christ is not a one-to-one reversal of Adam’s sin; it covers many trespasses and results in acquittal, not condemnation.
- Key words: κρίμα (judicial sentence), κατάκριμα (condemnation), χάρισμα (gift of grace), δικαίωμα (righteous act/acquittal).
- Main debate: Whether “one” in “out of one” refers to one man (Adam) or one trespass; and whether δικαίωμα means the act of justification or the status of being justified.
- Theological theme: The superabundance of grace, Christ’s work is greater in scope than Adam’s transgression.
- Best use: Assurance of forgiveness; comfort for those weighed down by repeated sin; magnifying the grace of God in Christ.
Translation Comparison
BSB Berean Standard Bible 2020
Again, the gift is not like the result of the one man’s sin: The judgment that followed one sin brought condemnation, but the gift that followed many trespasses brought justification.
WEB World English Bible 2000
The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift followed many trespasses to justification.
KJV King James Version 1769
And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
ASV American Standard Version 1901
And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification.
YLT Young's Literal Translation 1898
and not as through one who did sin is the free gift, for the judgment indeed is of one to condemnation, but the gift is of many offences to a declaration of `Righteous,'
Darby Darby Bible 1890
And [shall] not as by one that has sinned [be] the gift? For the judgment [was] of one to condemnation, but the act of favour, of many offences unto justification.
Douay-Rheims Douay-Rheims Bible 1899
And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification.
Translations in other languages (10 available)
Ni tampoco de la manera que por un pecado, así también el don: porque el juicio á la verdad vino de un pecado para condenación, mas la gracia vino de muchos delitos para justificación.
E o dom não é como a transgressão de um que pecou; porque o julgamento de uma só transgressão trouxe condenação, mas o dom gratuito, de muitas transgressões, trouxe justificação.
Et il n’ en est pas du don comme de ce qui est arrivé par un seul qui a péché; car c’ est après une seule offense que le jugement est devenu condamnation, tandis que le don gratuit devient justification après plusieurs offenses.
Und nicht ist die Gabe allein über eine Sünde, wie durch des einen Sünders eine Sünde alles Verderben. Denn das Urteil ist gekommen aus einer Sünde zur Verdammnis; die Gabe aber hilft auch aus vielen Sünden zur Gerechtigkeit.
En niet, gelijk de schuld was door den een, die gezondigd heeft, alzo is de gift; want de schuld is wel uit een misdaad tot verdoemenis, maar de genadegift is uit vele misdaden tot rechtvaardigmaking.
E riguardo al dono non avviene quel che è avvenuto nel caso dell’uno che ha peccato; poiché il giudizio da un unico fallo ha fatto capo alla condanna; mentre la grazia, da molti falli, ha fatto capo alla giustificazione.
A dar nie jest taki, jako to, co przyszło przez jednego, który zgrzeszył. Albowiem wina jest z jednego upadku ku potępieniu, ale dar z łaski z wielu upadków ku usprawiedliwieniu.
И дар не как суд за одного согрешившего; ибо суд за одно преступление — к осуждению; а дар благодати — к оправданию от многих преступлений.
因 一人 犯罪就定罪，也 不 如 恩賜，原來 審判 是由 一人 而 定罪，恩賜 乃是 由 許多 過犯 而 稱義。
And the free giving has not the same effect as the sin of one: for the effect of one man's sin was punishment by the decision of God, but the free giving had power to give righteousness to wrongdoers in great number.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Romans 5:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Romans 5:16 draws a sharp contrast between the result of Adam's sin and the gift of Christ. The verse sets the krima (judicial sentence) that came from one, either one man or one trespass, over against the charisma (gift of grace) that comes from many trespasses. As Vincent notes, the Greek behind “one that sinned” (ἁμαρτήσαντος) is an aorist participle, pointing to a single, completed act. The word for “gift” in the second half is χάρισμα, a term that stresses the undeserved nature of the pardon. Calvin observes that Paul is expanding the point from verse 15: the gift is not merely the reversal of Adam's fall but a superabundant grace that covers every offense a believer commits, even those after baptism. Jamieson-Fausset-Brown call this “a glorious point of contrast”: the condemnation came from one offense, while justification comes from countless offenses. Gill adds that the righteousness of Christ stands opposed to the guilt of Adam's sin and justifies from all actual transgressions. The consensus is that Paul magnifies the richness of grace by showing its scope, it does not just undo one sin but blots out many.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Forensic justification (Protestant/Reformed): δικαίωμα is a legal verdict of acquittal; the gift is a declaration of righteousness.
- Infused righteousness (Catholic): δικαίωμα includes the transformation that makes the person actually righteous.
- Theosis (Orthodox): Justification is part of deification; the gift leads to participation in divine life.
What is clear: Christ's gift brings justification from many sins, far exceeding the condemnation brought by Adam's one sin.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The 'one' in 'out of one' | All traditions agree that in context 'one' refers ultimately to Adam (the one who sinned in v.12) and the singular act of the Fall. | Some interpreters (e.g., Jamieson-Fausset-Brown) read 'one' as 'one trespass'; others (e.g., Cambridge Bible) treat it as 'one man.' Both are grammatically possible and do not change the main point. |
| Meaning of δικαίωμα | Christians across traditions see δικαίωμα as the result of Christ's work, either the act of acquittal or the status of righteousness. | Catholic theology often treats δικαίωμα as the infusion of righteousness (sanctification), while Protestant traditions see it as forensic declaration (imputation). Orthodox emphasis on theosis reads it as participation in divine life. |
| The extent of 'many offenses' | Paul means that Christ's gift covers all actual sins committed by believers, not just the inherited guilt of Adam. | Reformed traditions (e.g., Calvin, Gill) apply this to the elect only; Arminian and Wesleyan traditions (e.g., Wesley, Clarke) extend it to all humanity, though the focus here is on believers. |
| Original sin and inherited guilt | The verse clearly teaches that Adam’s single sin brought condemnation on all, a foundation for the doctrine of original sin. | Some traditions (e.g., Pelagian or semi-Pelagian) deny that guilt is inherited, teaching instead that each person is condemned only for their own sins. This verse is central to the Augustinian/Reformed view of imputed guilt. |
| Relation of law and grace | Paul affirms that the gift comes of many offenses, showing grace is greater than the law’s ability to multiply transgressions. | The relationship between law and grace is disputed: Lutheran/Reformed see law as driving sinners to grace; Wesleyan see law as a guide after grace; Catholic see grace healing nature to fulfil the law. |
Historical & Cultural Context
Romans 5:16 sits within Paul's argument that justification by faith brings peace, joy, and assurance (Rom 5:1-11). Beginning in verse 12, he draws a parallel between Adam and Christ, a “type and antitype” that would have been familiar to first-century Jewish readers steeped in the idea of corporate personality, one man's act affects the whole community. Adam is presented as the head of the old humanity; Christ, the head of the new. By verse 15, Paul has already stated that the “free gift is not like the trespass,” and verse 16 sharpens the difference.
The structure of the verse uses the Greek particles μὲν…δὲ (men…de) to set up a formal contrast: “for the judgment indeed was of one to condemnation, but the gift of grace is of many trespasses unto justification.” The “judgment” (κρίμα) is a legal term for a condemnatory sentence, while “condemnation” (κατάκριμα) is the penalty itself, effectively the death sentence passed in Eden (Gen 3:19). In Jewish thought, the law made sin count (Rom 5:13), but here Paul goes behind the law to the root event. The word “justification” (δικαίωμα) is not a process but a “righteous act” or “sentence of acquittal” (Vincent, Lange). The preposition ἐκ (“out of”) in each half shows the source: condemnation emerged out of one sin; justification emerges out of many sins. This highlights the abundance of grace, it requires many trespasses to call it forth, not just one. Paul's readers, many of them Gentiles who had lived in immorality and now faced Jewish criticism, would hear this as assurance: Christ's work covers every sin, not just Adam's original one.
Textual Notes
The verse has a notable textual variation in the opening phrase. Vincent reports that the “better supported reading” is ἁμαρτήσαντος (hamartēsantos), “having sinned,” an aorist participle. Some manuscripts and versions read ἁμαρτήματος (hamartēmatos), “transgression,” a noun. The difference is slight: the first underscores the act of sinning, the second the deed itself. In either case, the meaning remains the same, the condemnation originated from a single, concrete offense. No other significant textual variants are noted in the supplied sources.
Reception History
Romans 5:16 has been a key text in the Christian doctrine of original sin and justification. Early church fathers like Augustine used it to argue that Adam’s sin brought condemnation to all, not merely by example but by inheritance. During the Pelagian controversy in the 5th century, this verse was cited to show that grace is a free gift, not a reward for effort. In the Reformation, Martin Luther and John Calvin appealed to the verse to contrast law and gospel, emphasising that justification covers a multitude of sins, not just one. Later Methodist and Wesleyan interpreters, such as Adam Clarke, stressed the corporate scope: the gift arises from “many offenses” to offer justification to all people. In modern evangelicalism, the verse is frequently preached to give assurance that God's grace is greater than any collection of sins, echoing Isaiah 1:18 and Luke 7:47.
Preaching This Verse
Three-point outline
- One sin, one verdict. Adam's single act of disobedience brought a judicial sentence of condemnation on all humanity. The simplicity of the cause makes the severity of the result stark.
- Many sins, one gift. Christ's gift does not deal with one transgression but with the whole mass of human rebellion. Grace is not provoked by one failure but by a mountain of them.
- From condemnation to acquittal. The gift does not stop at cancelling sin; it bestows a positive verdict of “righteous” (δικαίωμα), a full legal declaration of innocence that carries into eternal life.
Five-point outline
- Not a parallel but a contrast. Paul insists the gift is not like the trespass. The logic of the fall would suggest one sin needs one Saviour; but here the gift is triggered by many offenses.
- Judgment and its outcome. The sentence (κρίμα) leads to condemnation (κατάκριμα), the final verdict of death.
- Gift and its outcome. The charisma (grace-gift) leads to justification (δικαίωμα), the righteous act that declares the sinner free.
- Quantity matters. The one sin was a tiny spark; the many trespasses are a forest fire of rebellion. Yet grace turns the fire into a stage for its triumph.
- Assurance for the guilty. If grace can cover the multiplied offenses of a lifetime, no sin remains too great for God's gift in Christ.
Illustration hooks
- A cancer patient receives a treatment that not only removes the original tumour but also destroys every metastasized cell. The disease was one, but the cure is bigger than the disease.
- A debtor who owes a single small bill would be freed by payment. But another debtor has defaulted on many large loans, and that debt is paid in full by a rich relative. The second gift is greater, not less.
- A judge whose son vandalised one window could drop the case. But imagine a judge whose son is charged with dozens of crimes, and the judge pays the fine for all of them from his own pocket. That is the kind of pardon Paul describes.
Questions your congregation is asking
- “If Adam's one sin condemned everyone, how can I be sure my own sins are covered?”
- “Does this verse mean God forgives even the worst offenders, or only those who sin ‘a little’?”
- “How does justification by faith relate to the Old Testament sacrifices, wasn't the law meant to deal with sin?”
Leading a Discussion
Romans 5:16 pushes us to see the scale of God's gift. In a few words, Paul turns our attention from the one sin that started it all to the many sins that grace confronts. This passage invites us to measure grace by what it covers, not by the smallness of the problem but by its overwhelming size.
Discussion questions
- Read Romans 5:15-17 together. What does Paul mean when he says the gift is “not like the trespass”? List the differences you see.
- In verse 16, the word “judgment” (κρίμα) refers to a legal sentence, while “gift” (χάρισμα) means an undeserved favour. Why does Paul choose these terms, and what does that tell you about how God deals with sin?
- The Greek preposition ἐκ (“out of”) appears in both halves. Why is it significant that the gift comes “out of many trespasses” rather than out of one?
- How does this verse challenge the idea that God’s forgiveness is limited in scope? Share a time when you were surprised by the breadth of God’s mercy.
- Some Christians fear that their repeated sins exhaust God’s patience. How does Paul’s emphasis on “many trespasses” address that fear?
- The word δικαίωμα can mean either “justification” or “a righteous act.” How does each translation shape your understanding of what Christ did?
- In what practical ways can you “reign in life” (v.17) this week, knowing that grace has covered more than your worst failure?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 3:6 | When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too. |
| Genesis 3:19 | You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall return to dust.” |
| Isaiah 1:18 | “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool. |
| Isaiah 43:25 | I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins. |
| Isaiah 44:22 | I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you. |
| Luke 7:47 | Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But one to whom little is forgiven, loves little.” |
| Luke 7:50 | He said to the woman, “Your faith has saved you. Go in peace.” |
| Acts 13:38 | Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws a sharp contrast: Adam’s single offense brought condemnation, but the free gift in Christ arises from the many offenses people commit over a lifetime. The law condemned from one sin; grace responds to multiplied sins and aims at justification and eternal life.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Romans 5:12-21 is widely misread because interpreters force it into a philosophical theory about sin. He insists the passage has a straightforward purpose: to exalt Christ's work by showing that the grace released through justification superabounds beyond all the evil Adam introduced.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ's work goes far beyond removing the corruption inherited from Adam. He frees believers from all their actual sins, including the daily faults that would otherwise condemn them, because God's gift of grace continually pardons where strict justice would require condemnation.
Cambridge Bible for Schools and Colleges Anglican 1880
The gift far exceeds the ruin: Adam's single sin brought death as a just sentence, but Christ's gift pardons countless sins. The "resulted from" differs in each case: Adam's sin was the strict cause of condemnation, while the many offences only called forth mercy.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that the gift of grace far outweighs the damage of Adam's sin. One offense brought condemnation, but the gift covers many offenses and leads to justification. The scale of the remedy is far greater than the scale of the fall.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the free gift of Christ's righteousness covers far more than Adam's single offense: it justifies the elect from all their actual sins, every kind of transgression. This shows the overflowing abundance of God's grace, surpassing both the guilt of one man's sin and the multiplied sins of many.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that condemnation from Adam came through a single offense, but Christ's gift of grace justifies from many offenses. This means the gift is richer in scope: it covers not just the first sin but every sin that follows, leaving no guilt uncancelled for those in Christ.
Lange's Commentary Reformed 1857
Lange insists that sin and death entered through Adam not as a mechanical fate but as an ethical principle that each person appropriates through unbelief. Just as believers actively receive grace by faith, so all people actively participate in Adam's fall by their own sinning. This mutual appropriation preserves moral responsibility on both sides of the parallel.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's central point is the contrast between Adam and Christ as two representative heads of humanity. He emphasizes that the grace and free gift through Christ far exceed the damage done by Adam's offense, bringing not merely restoration but a far greater abundance of justification, reconciliation, and joy in God.
Vincent's Word Studies Evangelical 1887
Vincent draws a sharp lexical distinction: "judgment" is a judicial sentence, while "condemnation" is a specific condemnatory verdict. He also notes that "justification" here means a righteous act or deed, not the subjective state of being justified, and points to a textual variant between "sinned" and "transgression."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley contrasts the single offence that brought condemnation and death to Adam and all his descendants with the free gift that brings justification despite many offences. The first came through one wrong act; the second overcomes countless wrongs to purchase salvation for all.