It is evident that all are condemned, because death reigns; and it is proved that the condemnation of all is through the sin of one, because even where no express law is, there is death. But we have hope in Christ. Is our hope valid? Does the justification through Christ reach over as wide a range as the condemnation through Adam? And is the consequent life to prevail coextensively with the death? The argument here is to prove the certainty of each coextension.

I. AN ABOUNDING GRACE.

1. The originating cause of the condemnation was the

(1) severity of God;

(2) working because of trespass - a trespass which was (literally) a fall through weakness;

(3) and working, for one trespass, death to all.

2. The originating cause of the justification is the

(1) grace of God;

(2) working by a gift of grace - viz. Christ; and by the grace of this Christ - a love unto death;

(3) and working because many trespasses call forth compassion. Surely, "not as the trespass, so also is the free gift."

II. AN INDIVIDUAL APPROPRIATION OF THE ABOUNDING GRACE,

1. The participation in the sentence of condemnation was passive on the part of the many, for the sin of one - the unchoosing heirs of a sad inheritance.

2. The participation in the decree of life is active on the part of many, for the sacrifice of the One - they "receive" the grace of righteousness, laying hold of it by the voluntary activity of faith. Infinite love is the fount of our life; and Jesus Christ, a Man, is he in whom all fulness dwells. The certainty is irrefragable. Do we make it ours? "As many as received him" (John 1:12). - T.F.L.

I. THE REIGN OF DEATH

1. Established by one man's sin.

2. Universal.

3. Irresistible.

II. THE REIGN IN LIFE.

1. Effected through grace.

2. Glorious.

3. Eternal.

(J. Lyth, D. D.)

When the empty vessel of the human heart has once become filled with the fulness of grace and righteousness, the sinner is raised to the place of a "king in life" — an antithesis to "death reigned." But the apostle has too lively a conviction of spiritual realities to say here "life shall reign." Death reigns: it is a tyrant. But life does not reign; it makes kings. Instead of a sombre state of things which bears sway as a reign of death, it is here the individuals themselves who, having personally appropriated righteousness, reign personally in the luminous domain of life. Compare on this reign what Paul said (Romans 4:13), of the inheritance of this world; then the glorying (Romans 5:11); finally, Romans 8:17. "In life" does not denote a period — i.e., eternal life, but the mode or nature of the reign of believers. A new, holy, inexhaustible and victorious vitality will pervade those "receivers of righteousness," and make them so many kings. If the collective condemnation could make each of them a subject of death, the conclusion therefrom should be that their individual justification will make each of them a king in life.

(Prof. Godet.)

I. THE EVIL INTRODUCED INTO THE WORLD BY ADAM. The reign of death. There was a time when Death was a stranger in the world. It was sin which brought him here. But the consequences did not end here. Sin gave to death a fearful dominion over the whole globe on which man dwelt. Hence he is represented as a monarch. Men love him not and are daily resisting his power, but he laughs to scorn their efforts, and the contest ends in their lying down in the dust. The wide world is his only kingdom. Into heaven he never entered, and in hell he cannot destroy. The soul, too, is brought under his dominion. There is not one of us who is not by nature "dead in trespasses and sins."

II. THE BLESSING INTRODUCED BY CHRIST. A reign in life.

1. Life is here opposed to death, and expresses a state of spiritual existence. But they who have received this precious benefit not only live, they "reign in life." This implies —(1) Power. They have overcome their enemies, as well as escaped from them; not merely freed themselves from their tyranny, but attained a dominion over them.(a) They were once the subjects of Satan, they now "bruise him underneath their feet."(b) The world once held them in thraldom, but the world also is overcome.(c) Once, too, they were governed by lawless passions, but now they reign as lords over their own soul. They "mortify the deeds of the body," they "crucify the flesh with the affections and lusts." Not that their victory is complete. Their throne is secure, but it is surrounded by rebels who incessantly disturb its peace. Satan still assails, the world still tempts, sin still rages.(2) Dignity. And what so truly great and noble as to be masters of ourselves? What so base as to be the slaves of sin?(3) Heaven. There the Christian will indeed live and reign. He will have attained a complete triumph over all his enemies. "To him that overcometh will I grant to sit with Me on My throne," etc. He who once suffered with Christ, shall be "glorified together with Him." What a glorious change is this, that the feeble mortals who were once the trembling victims of death, should thus "reign in life."

2. And to whom are they indebted for this wondrous change? To themselves? The dead cannot raise themselves to life. To the father who ruined them? He made them the children of wretchedness, and then he went away and left them to their misery. To legions of angels? All their mighty hosts could not reanimate one lifeless body, much less quicken and glorify a ruined soul. One Being only was able to accomplish this glorious change, but He was the very Being who seemed the least likely to accomplish it, for it was His righteous vengeance which had sent death into the world, and His voice which proclaimed Him its king. By Him, however, was death dethroned; by Him to the utter exclusion of all others, to the utter rejection of all oar claims to any part of the honour of the work.

III. WHO ARE THE PERSONS FOR WHOM THIS GREAT BLESSING IS DESIGNED? All the human race? Clearly not. The ungodly lives of thousands around us would at once disprove such an assertion. All men indeed, in consequence of the interference of Christ, are under a dispensation of mercy; a free and full salvation is offered them, and they are invited to accept it. But men will not accept it. Those who have received this salvation are the men for whom the kingdom is prepared. They are described as —

1. "Receiving abundance of grace."(1) "Grace" is that free favour which God has manifested towards His sinful children, providing a sacrifice for their iniquities, sending them the glad tidings of salvation, and making them actually partakers of its blessings.(2) "Abundance of grace" signifies not only a sufficiency, but grace enough and to spare. And look at what part we may of the mystery of redemption, we discover at once the propriety of the term. The wisdom which planned and the power which executed this stupendous scheme, and the love which called this power and this wisdom into exercise, are all infinite. The glory of the salvation treasured up for sinners in Christ, the freedom with which it is communicated, the characters of those on whom it is bestowed, all bear witness to the boundless extent of the Divine mercy.

2. "The gift of righteousness."(1) This may possibly mean that renewal of the heart unto holiness, which the redeemed sinner receives from the free bounty of his Saviour. But the apostle seems rather to refer here to the same righteousness of which he speaks in the following verse, the obedience or righteousness of Christ. It is this which enables the Lord to pour out the abundance of His grace on His apostate children. He imputes to them the merits of His dear Son, and then He pardons, accepts, and rewards them, without weakening His authority or tarnishing His glory.(2) The apostle calls it a gift, because it is by an act of mercy that it is transferred to us; he speaks of it as an abundant gift, because it completely satisfies the demands of God's unalterable law. Its merit is infinite. It is a robe so pure, that he who wears it, stands before God without spot or blemish; so splendid, that it covers all his shame; so freely offered, that all the naked may array themselves in it, and all rejoice in it as the garment of salvation.

IV. THE CERTAINTY OF THEIR RECEIVING IT. The apostle may mean —

1. That the efficacy of the righteousness of Christ to procure life is greater than that of the offence of Adam to cause death; that the salvation of the Christian's soul is even more certain than the death of his body, secured to him by more numerous and solemn declarations, and involving in it the honour of more of the Divine perfections. Justice and faithfulness demand his body for corruption, but mercy unites with faithfulness and justice in raising his soul to the kingdom of life.

2. That the righteousness of Christ is more than sufficient to repair the destructive consequences of Adam's transgression. It does not place the believer in the state in which he would have been had Adam never fallen; it does more; it places him in a more secure and far more exalted state. In other words, we may gain more by Christ than we lost by Adam. The one made an honourable temple a mournful heap of ruins; the other can not only raise up the temple again out of its ruins, but can make the latter house far more glorious than the former. When man was first created God looked on him and pronounced him good; but when His beloved Son redeems him, He calls him His inheritance and portion; he comes and dwells in Him, and loves Him more than all the creatures of His hand.

(C. Bradley, M. A.)

I. BETTER RIGHTEOUSNESS.

II. FIRMER STANDING.

III. HIGHER GLORY.

(T. Robinson, D. D.)

All fulness of grace in Christ (Colossians 1:19; Ephesians 3:8). Justifying grace, sanctifying grace, glorifying grace (Romans 8:29, 30). Grace for grace (John 1:16), or grace upon grace (Philippians 2:27). He gives more grace (James 4:6); and makes all grace to abound (2 Corinthians 9:8). He gives His sheep not only life, but life more abundantly (John 10:10). Ezekiel's river realised (Ezekiel 47:1-5; cf. Ephesians 3:19).

(T. Robinson, D. D.)

No warlike host delivered the children of Israel from the bondage of Egypt, but one man — . No senate of statesmen raised Israel to a pitch of greatness that proclaimed to the world the glory and safety of a theocratic nation, but one man — . No school of divines gave to England the Bible in the mother tongue, but one man — Wycliffe. No learned society discovered America, but one man — Columbus. No association of science revealed the clue to interpret the laws of the heavenly bodies, but one man — . No parliament saved English liberties, but one man — Pyre. No assembly of theologians wrote the book which, next to the Bible, has had the most potent influence on the English language and on English hearts, but one man — Bunyan. No confederate nations rescued Scotland from her political and ecclesiastical enemies, but one man — Knox. And the same might be said of almost every great step since in the progress of the race. Doubtless these men found their coadjutors; but all through the ages God has put immense honour upon individuals.

(J. Guest.)

Adam, Paul, RomansRomeAbundance, Abundant, Christ, Death, Free, Gift, Giving, God's, Grace, Individual, Kings, Man's, Offence, Offense, Overflowing, Provision, Rather, Receive, Receiving, Reign, Reigned, Righteousness, Ruling, Seize, Sovereignty, Transgression, Trespass, Wealth, Wrongdoing1. Being justified by faith, we have peace with God;
2. and joy in our hope;
8. that since we were reconciled by his blood, when we were enemies;
10. we shall much more be saved, being reconciled.
12. As sin and death came by Adam;
17. so much more righteousness and life by Jesus Christ.
20. Where sin abounded, grace did superabound.

Romans 5:17

     1055   God, grace and mercy
     1060   God, greatness of
     1125   God, righteousness
     5598   victory, over spiritual forces
     6139   deadness, spiritual
     6671   grace, and Christian life
     6679   justification, results
     8157   righteousness, as faith
     8261   generosity, God's

Romans 5:12-17

     5325   gifts
     6660   freedom, through Christ

Romans 5:12-18

     6512   salvation, necessity and basis

Romans 5:12-19

     2033   Christ, humanity
     5020   human nature
     5110   Paul, teaching of
     6156   fall, of humanity
     6745   sanctification, nature and basis

Romans 5:12-20

     1680   types

Romans 5:14-17

     5082   Adam, significance
     6021   sin, nature of

Romans 5:14-19

     5083   Adam, and Christ

Romans 5:15-17

     6511   salvation

Romans 5:15-19

     1651   numbers, 1-2
     6203   mortality
     6678   justification, Christ's work
     6730   reinstatement

Romans 5:15-21

     6214   participation, in Christ

Romans 5:16-17

     6668   grace, and Christ

Romans 5:16-19

     6028   sin, deliverance from

Romans 5:17-18

     5005   human race, and redemption
     7950   mission, of Christ

Romans 5:17-19

     2595   incarnation
     5655   birth

March 20. "They which Receive Abundance of Grace and the Gift of Righteousness Shall Reign in Life" (Rom. v. 17).
"They which receive abundance of grace and the gift of righteousness shall reign in life" (Rom. v. 17). Precious souls sometimes fight tremendous battles in order to attain to righteousness in trying places. Perhaps the heart has become wrong in some matter where temptation has been allowed to overcome, or at least to turn it aside from its singleness unto God; and the conflict is a terrible one as it seeks to adjust itself and be right with God, and finds itself baffled by its own spiritual foes, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Death by Adam, Life by Christ
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. F rom Mr. Handel's acknowledged abilities as a composer, and particularly from what I have heard of his great taste and success in adapting the style of his music to the subject, I judge, that this passage afforded him a fair occasion of displaying his genius and powers. Two ideas, vastly important in themselves, are here represented in the strongest light, …
John Newton—Messiah Vol. 2

Let us have Peace
'Let us have peace with God through our Lord Jesus Christ.'--ROMANS v. 1. (R.V.). In the rendering of the Revised Version, 'Let us have peace with God through our Lord Jesus Christ,' the alteration is very slight, being that of one letter in one word, the substitution of a long 'o' for a short one. The majority of manuscripts of authority read 'let us have,' making the clause an exhortation and not a statement. I suppose the reason why, in some inferior MSS., the statement takes the place of the …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Access into Grace
By whom also we have access by faith into this grace wherein we stand.'--ROMANS v. 2. I may be allowed to begin with a word or two of explanation of the terms of this passage. Note then, especially, that also which sends us back to the previous clause, and tells us that our text adds something to what was spoken of there. What was spoken of there? 'The peace of God' which comes to a man by Jesus Christ through faith, the removal of enmity, and the declaration of righteousness. But that peace …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Warring Queens
'As sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.'--ROMANS v. 21. I am afraid this text will sound to some of you rather unpromising. It is full of well-worn terms, 'sin,' 'death,' 'grace,' 'righteousness,' 'eternal life,' which suggest dry theology, if they suggest anything. When they welled up from the Apostle's glowing heart they were like a fiery lava-stream. But the stream has cooled, and, to a good many of us, they …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

A Threefold Cord
'And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.'--ROMANS v. 5. We have seen in former sermons that, in the previous context, the Apostle traces Christian hope to two sources: one, the series of experiences which follow 'being justified by faith' and the other, those which follow on trouble rightly borne. Those two golden chains together hold up the precious jewel of hope. But a chain that is to bear a weight must have a …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

What Proves God's Love
'God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.'--ROMANS v. 8. We have seen in previous sermons on the preceding context that the Apostle has been tracing various lines of sequence, all of which converge upon Christian hope. The last of these pointed to the fact that the love of God, poured into a heart like oil into a lamp, brightened that flame; and having thus mentioned the great Christian revelation of God as love, Paul at once passes to emphasise …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Sources of Hope
'We rejoice in hope of the glory of God. 3. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4. And patience, experience; and experience, hope.'--ROMANS v. 2-4. We have seen in a previous sermon that the Apostle in the foregoing context is sketching a grand outline of the ideal Christian life, as all rooted in 'being justified by faith,' and flowering into 'peace with God,' 'access into grace,' and a firm stand against all antagonists and would-be masters. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

God's Love Magnified in Christ's Death.
(Good Friday, 1832.) TEXT: ROM. v. 7, 8. IN the whole passage from which these words are taken the apostle is trying to convince his readers that it is only through Christ that we come into right relations with God. He begins by saying, Let us have peace with God, through our Lord Jesus Christ; and so let us rejoice in the glory that God is to give; nay, more, let us rejoice in tribulation also. He goes on to say that the love of God is shed abroad in our hearts by the Holy Spirit; and then he continues …
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

Law and Grace
I shall consider this text in two senses this morning. First, as it respects the world at large and the entrance of the law into it; and then afterwards, as respecting the heart of the convinced sinner, and the entrance of the law into the conscience. I. First, we shall speak of the text as CONCERNING THE WORLD. The object of God in sending the law into the world was "that the offence might abound." But then comes the gospel, for "where sin abounded, grace did much more abound." First, then, in reference …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Love's Commendation
"No big words of ready talkers, No fine boastings will suffice; Broken hearts and humble walkers, These are dear in Jesus' eyes." Let us imitate God, then, in this. If we would commend our religion to mankind, we cannot do it by mere formalities, but by gracious acts of integrity, charity and forgiveness, which are the proper discoveries of grace within. "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven." "Let your conversation be such …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

For whom did Christ Die?
While man is in this condition Jesus interposes for his salvation. "When we were yet without strength, in due time Christ died for the ungodly"; "while we were yet sinners, Christ died for us," according to "his great love wherewith he loved us, even when we were dead in trespasses and sins." The pith of my sermon will be an endeavour to declare that the reason of Christ's dying for us did not lie in our excellence; but where sin abounded grace did much more abound, for the persons for whom Jesus …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

Sin and Grace
"Where sin abounded, grace did much more abound."--Romans 5:20. THERE are two very powerful forces in the world, which have been here ever since the time when Eve partook of the forbidden fruit in the garden of Eden. Those two forces are sin and grace. A very great power is sin, a power dark, mysterious, baleful, but full of force. The sorrows of mankind, whence came they but from sin? We should have known no war, nor pestilence, nor famine, nor would aught of sickness or sorrow ever have smitten …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 54: 1908

Justification by Faith
"Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ."--Romans 5:1. WE DESIRE this evening not to preach upon this text as a mere matter of doctrine. You all believe and understand the gospel of justification by faith, but we want to preach upon it tonight as a matter of experience, as a thing realized, felt, enjoyed, and understood in the soul. I trust there are many here who not only know that men may be saved and justified by faith, but who can say in their …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

The Old, Old Story
It is somewhat singular, but just as they say fish go bad at the head first, so modern divines generally go bad first upon the head and main doctrine of the substitutionary work of Christ. Nearly all our modern errors, I might say all of them, begin with mistakes about Christ. Men do not like to be always preaching the same thing., There are Athenians in the pulpit as well as in the pew who spend their time in nothing but hearing some new thing. They are not content to tell over and over again the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

Good Friday.
God commendeth his love towards us, in that, while we were yet sinners, Christ died for us. We all remember the story in the Gospel, of the different treatment which our Lord met with in the same house, from the Pharisee, who had invited him into it, and from the woman who came in and knelt at his feet, and kissed them, and bathed them with her tears. Our Lord accounted for the difference in these words, "To whom little is forgiven, the same loveth little;" which means to speak of the sense or …
Thomas Arnold—The Christian Life

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. Fifthly, Faith purging the conscience, and purifying the heart, works by love. Love is the fruit of faith. Love is the stream that flows out of a pure heart and a good conscience. By love, we mean principally love to God, or Jesus Christ, and then love to the saints next to our Saviour. This is often mentioned in scripture, "Hope maketh not ashamed, (Rom. v. 5) because the love of God is shed abroad in your hearts by the Holy Ghost." This love …
Hugh Binning—The Works of the Rev. Hugh Binning

Wesley -- God's Love to Fallen Man
John Wesley was born at Epworth rectory in Lincolnshire, England, in 1703. He was educated at Charterhouse school and in 1720 entered Christ Church College, Oxford, where he graduated in 1724. He was noted for his classical taste as well as for his religious fervor, and on being ordained deacon by Bishop Potter, of Oxford, he became his father's curate in 1727. Being recalled to Oxford to fulfil his duties as fellow of Lincoln he became the head of the Oxford "Methodists," as they were called. He …
Grenville Kleiser—The world's great sermons, Volume 3

Evans -- the Fall and Recovery of Man
Christmas Evans, a Welsh Baptist preacher, was born at Isgaerwen, Cardiganshire, South Wales, in 1766. Brought up as a Presbyterian, he turned Baptist in 1788, and was ordained the following year and ministered among the Baptists in Carmaerthenshire. In 1792 he became a sort of bishop to those of his denomination in Anglesey, where he took up his residence. After a somewhat stormy experience with those he undertook to rule, he removed to Carmaerthen in 1832. He distinguished himself by his debt-raising …
Grenville Kleiser—The world's great sermons, Volume 3

Whyte -- Experience
Alexander Whyte, senior minister of St. George's Free Church, Edinburgh, was born at Kirriemuir (Thrums), Scotland, in 1837. He was educated at Aberdeen University (M.A., 1862), and at New College, Edinburgh (1862-66), and after being assistant minister of Free St. John's, Glasgow, from 1866 to 1870, became at first assistant minister, and later (1873) minister, of Free St. George's, Edinburgh, a position which be still retains, having had there an uninterrupted success. He is the author of a number …
Grenville Kleiser—The world's great sermons, Volume 8

"And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Prayer and Trouble (Continued)
"My first message for heavenly relief went singing over millions of miles of space in 1869, and brought relief to my troubled heart. But, thanks be to Him, I have received many delightful and helpful answers during the last fifty years. I would think the commerce of the skies had gone into bankruptcy if I did not hear frequently, since I have learned how to ask and how to receive."--H. W. Hodge In the New Testament there are three words used which embrace trouble. These are tribulation, suffering …
Edward M. Bounds—The Essentials of Prayer

Our Guilt.
"Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."--Rom. v. 12. Sin and guilt belong together, but may not be confounded or considered synonymous, any more than sanctification and righteousness. It is true guilt rests upon every sin, and in every sin there is guilt, yet the two must be kept distinct. There is a difference between the blaze and the blackened spot upon the wall caused by it; long after the blaze is out …
Abraham Kuyper—The Work of the Holy Spirit

The Work of Grace a Unit.
"Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us."-- Rom. v. 5. The final end of all God's ways is that He may be all in all. He can not cease from working until He has entered the souls of individual men. He thirsts after the creature's love. In man's love for God He desires to see the virtues of His own love glorified. And love must spring from man's personal being, which has its seat in the heart. The work of grace exhibited in the eternal counsel …
Abraham Kuyper—The Work of the Holy Spirit

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