Literally, “all sinned.” The form of the verb is the same as in ch. 3:23. Paul is not here primarily emphasizing the fact that all men individually have “transgressed” and that for this reason death has been shared by all (see on ch. 5:13). Such an interpretation does not suit the context, since in v. 14 Paul adds that, until Moses, men “had not sinned after the similitude of Adam’s transgression.”

 When Adam and Eve rebelled against God, they not only lost their right to the tree of life, which resulted inevitably in their death and in the passing on of death to their descendants, but by sin also became depraved in nature, thus lessening their strength to resist evil (see PP 61). Thus Adam and Eve passed on to their posterity a tendency to sin and a liability to its punishment, death. By their transgression, sin was introduced as an infectious power in human nature antagonistic to God, and this infection has continued ever since. It is because of this infection of nature, traceable to Adam’s sin, that men must be born again (see on chs. 3:23; 5:1).

On the transmission of a sinful nature from father to son the following should be kept in mind: “It is inevitable that children should suffer from the consequences of parental wrong-doing, but they are not punished for the parents’ guilt, except as they participate in their sins. It is usually the case, however, that children walk in the steps of their parents. By inheritance and example the sons become partakers of the father’s sin. Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation” (PP 306).

Gr. eph’ hō. This phrase has been the source of much theological controversy, and has been translated in a variety of ways. It seems clear, however, that the meaning is simply “because,” or “inasmuch as.” In classical Greek the expression usually meant “on condition that,” but this does not seem to represent its NT usage.

 Compare its use in 2 Cor. 5:4; Phil. 3:12; 4:10.

Equivalent to the previous “into the world,” but differs from it as the concrete parts are distinguished from the abstract whole. “Passed throughout” (see above under “death passed”) differs from the previous “entered” as going from house to house differs from entering a city.

 This statement that the death pronounced upon Adam has passed upon all men shows that Adam’s sentence (Gen. 2:17) did not refer to the “second death” (see above under “death by sin”; GC 544). The second death cannot be passed on to others, for it comes as a result of the final judgment, of which it is clearly stated that “they were judged every man according to their works” (Rev. 20:12, 13). God’s final judgment, and the final sentence of eternal death, are based upon personal, individual responsibility (Rom. 2:6). All men alike go down to the grave, and it is in this respect that all men share the penalty of Adam’s transgression. Life was forfeited by transgression. Adam could not transmit to his posterity that which he did not possess (see GC 533). It is in this sense that “in Adam all die” (1 Cor. 15:22).

 Had it not been for the plan of salvation, the result of Adam’s sin would have been eternal death. But through the provisions of this plan, all the members of Adam’s family, whether good or bad, will be brought forth from their graves (Acts 24:15; cf. 1 Cor. 15:22). At that time it will be clearly seen and acknowledged by all that those who are to be eternally lost are in such a condition solely as a result of their own sin. They will not be able to blame Adam for their condition. Those who have “done good,” who have by faith accepted the righteousness of Christ and made it their own, will come forth to “the resurrection of life” (John 5:29). “On such the second death hath no power” (Rev. 20:6). Those who have “done evil,” who have rejected the righteousness of Christ, and who have not obtained pardon through repentance and faith will come forth to “the resurrection of damnation” (John 5:29). These will receive the penalty of transgression, the final “wages of sin” (Rom. 6:23), “the second death” (see GC 544).

Gr. dierchomai, “to spread,” “to pervade.” The clause may be translated, “death passed throughout upon all men.” The word suggests that death made its way to each member of the human family.

 Before sin entered, God had warned Adam that death would be the result of sin (Gen. 2:17). After sin, God pronounced the sentence, “Dust thou art, and unto dust shalt thou return” (Gen. 3:19).

The Bible speaks of three kinds of death:

 (1) Spiritual death (see Eph. 2:1; 1 John 3:14).

 (2) Temporal death, the “first death,” described by Jesus as “sleep” (see John 11:11-14; Rev. 2:10; 12:11).

 (3) Eternal death, the “second death” (see Matt. 10:28; James 5:20; Rev. 2:11; 20:6, 14; 21:8).

 There has been considerable discussion as to the kind of death that resulted from Adam’s sin, and especially as to the kind of death that was passed on to his posterity (see below under “death passed”). Much of this difficulty has been due to the general misunderstanding as to the nature of death. Paul, however, does not seem to be concerned with such problems in this context. He is simply stating the historical fact that sin entered the world through Adam, and death was the consequence. There was neither sin nor death in this world before the offense of Adam. After that there were both. Therefore, Adam’s transgression was the cause of both. The important contrast is between death as a result of Adam’s sin and life as a result of Christ’s righteousness. Paul’s argument is that the gift of life and the benefits wrought by Christ are far greater than the effects of Adam’s sin. The keynote of this passage is, “grace did much more abound” (Rom. 5:20).

 Paul represents sin as coming from the outside into the world of mankind. The term “world” is often used to denote the human race (Rom. 3:19; 11:15; cf. John 3:16, 17). Beyond this Paul does not discuss the origin of evil. The first man violated the law of God, and in this way sin was introduced among men.

 Paul here personifies sin. It “reigned unto death” (v. 21), works death in us (ch. 7:13), has dominion over us (ch. 6:14), works all manner of concupiscence (ch. 7:8), deceives and slays the sinner (ch. 7:11).

 Compare ch. 5:12, 13, 20, 21 with vs. 15-18. By Adam’s “offence” the principle of “sin” entered the world. “Sin,” in turn, became the fruitful source of innumerable “offences.” Throughout this section a distinction between “sin” as the principle and essence of lawlessness (see on 1 John 3:4) and the concrete acts of sin, here translated “offenses,” may be seen.

 With these words Paul begins the comparison between the effects of Adam’s sin and the effects of Christ’s redemption, but he gives only the first part of the comparison. Having set this forth, he stops in his characteristic manner to discuss some problems involved in what he has already said. The digression is marked by parentheses in the KJV for vs. 13-17. However, Paul seems to resume his main argument in v. 15.

 If Paul had completed the comparison, it might have read something like this: “As by one man sin entered into the world, and death through sin, and thus death spread to all men because all men sinned; so also by one man, Jesus Christ, righteousness entered into the world, and life through righteousness, so that all, being justified by faith, might be saved.” Philip Schaff has aptly observed that “the Apostle might have spared the commentators a great deal of trouble, if he had, according to the ordinary rules of composition, first stated the comparison in full, and then given the explanations and qualifications; but such grammatical difficulties in the Scriptures are generally overruled for a profounder investigation and elucidation of the sense” (editorial note in Lange’s Commentary [Scribner’s, 1870], on Rom. 5:12).

In this passage the main points of comparison that Paul is emphasizing are that as sin and death, as a principle and power, proceeded from Adam to the whole human race, so righteousness and life, as a counteracting and conquering principle and power, proceed from Christ to all mankind. And as death has been passed on to all men who participate in Adam’s sin, so life is passed on to all those who participate in the righteousness of Christ. However, the parallel is not perfect. For though the participation in Adam’s sin is universal, the participation in the righteousness of Christ is limited to believers. All men are sinners, but though the righteousness of Christ is equally universal in power and purpose, not all are believers. Moreover, what Christ has gained is greater than what was lost by Adam (see DA 25).

The passage here introduced has been regarded by many as the most difficult in the NT, if not in the whole Bible. However, this difficulty seems to have been due largely to the attempt to use the passage for purposes other than Paul intended. The apostle’s main purpose seems to be to emphasize the far-reaching results of the work of Christ, by comparing and contrasting the consequences of His justifying act with the effect of Adam’s sin.

 “Wherefore” probably refers back to the description in vs. 1-11 of the saving work of Christ in reconciling and justifying the sinner and in holding out to him the hope of final salvation.