Romans 5:18
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Original Language Analysis
Ἄρα
Therefore
G686
Ἄρα
Therefore
Strong's:
G686
Word #:
1 of 22
a particle denoting an inference more or less decisive (as follows)
οὖν
G3767
ὡς
as
G5613
ὡς
as
Strong's:
G5613
Word #:
3 of 22
which how, i.e., in that manner (very variously used, as follows)
δι'
by
G1223
δι'
by
Strong's:
G1223
Word #:
4 of 22
through (in very wide applications, local, causal, or occasional)
παραπτώματος
the offence
G3900
παραπτώματος
the offence
Strong's:
G3900
Word #:
6 of 22
a side-slip (lapse or deviation), i.e., (unintentional) error or (wilful) transgression
εἰς
judgment came upon
G1519
εἰς
judgment came upon
Strong's:
G1519
Word #:
7 of 22
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
εἰς
judgment came upon
G1519
εἰς
judgment came upon
Strong's:
G1519
Word #:
10 of 22
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
καὶ
even
G2532
καὶ
even
Strong's:
G2532
Word #:
13 of 22
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
δι'
by
G1223
δι'
by
Strong's:
G1223
Word #:
14 of 22
through (in very wide applications, local, causal, or occasional)
δικαιώματος
the righteousness
G1345
δικαιώματος
the righteousness
Strong's:
G1345
Word #:
16 of 22
an equitable deed; by implication, a statute or decision
εἰς
judgment came upon
G1519
εἰς
judgment came upon
Strong's:
G1519
Word #:
17 of 22
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
εἰς
judgment came upon
G1519
εἰς
judgment came upon
Strong's:
G1519
Word #:
20 of 22
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Cross References
1 Corinthians 15:22For as in Adam all die, even so in Christ shall all be made alive.Romans 5:12Wherefore, 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:Romans 5:19For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.Romans 5:15But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.Acts 13:39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.Hebrews 2:9But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.Romans 4:25Who was delivered for our offences, and was raised again for our justification.John 1:7The same came for a witness, to bear witness of the Light, that all men through him might believe.John 12:32And I, if I be lifted up from the earth, will draw all men unto me.2 Peter 1:1Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
Historical Context
This verse became central to debates about original sin and imputation. Augustine used it against Pelagius (who denied inherited guilt) to prove all humanity fell in Adam. Reformers cited it for double imputation: Adam's sin imputed to his descendants, Christ's righteousness imputed to believers. The parallel construction—one affecting many through representation—underpins covenant theology's understanding of federal headship and Christ's substitutionary atonement.
Questions for Reflection
- How does the parallel between Adam and Christ clarify what it means for Christ's righteousness to be 'imputed' to believers?
- If 'all men' in the second clause meant every human without exception, wouldn't Paul be teaching universalism—how does context prevent that reading?
- What comfort does the symmetry between condemnation in Adam and justification in Christ provide for assurance of salvation?
Related Resources
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Analysis & Commentary
Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life—Paul summarizes the Adam-Christ parallel with striking symmetry. The structure is chiastic: (A) one man's trespass → (B) condemnation to all → (B') righteousness of one → (A') justification to all. Adam's παράπτωμα brought κατάκριμα (katakrima, 'condemnation/guilty verdict'), Christ's δικαίωμα (dikaiōma, 'righteous act/acquittal') brings δικαίωσις ζωῆς (dikaiōsis zōēs, 'justification of life')—not merely legal pardon but life-giving righteousness.
The 'all men' requires careful interpretation: does Paul teach universalism? Context suggests 'all who are in Adam' face condemnation, 'all who are in Christ' receive justification. The parallel is solidarity with representative heads, not automatic inclusion. The phrase emphasizes the symmetry of federal representation and the sufficiency of Christ's work for all who believe.