SEV Biblia, Chapter 5:18
Así que, de la manera que por un delito vino la culpa a todos los hombres para condenacin, así por una justicia vino la gracia a todos los hombres para justificacin de vida.
Clarke's Bible Commentary - Romans 5:18
Verse 18. Therefore, as by the offense of one, &c.] The Greek text of this verse is as follows:-ara oun, wv di enov paraptwmatov, eiv pantav anqrwpouv eiv katakrima? autw kai enov dikaiwmatov, eiv pantav anqrwpouv, eiv dikaiwsin zwhv; which literally rendered stands thus:-Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus:- Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle's reasoning in this and the preceding chapter, is not the sense evidently this?-Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other.
The apostle uses three remarkable words in these three verses:-l.
dikaiwma, justification, ver. 16. 2. dikaiosunh, which we render righteousness, ver. 17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on chap. i. 16. 3. dikaiwsiv, which is also rendered justification, ver. 18.
The first word, dikaiwma, is found in the following places: Luke i. 6; chap. i. 32; ii. 26; v. 16, 18; viii. 4; Heb. ix. 1, 10; Rev. xv. 4; xix. 8; to which the reader may refer. dikaiwma signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew hwhy fpm mishpat Yehovah, the statute or judgment, of the Lord; It has evidently this sense in Luke i. 6: Walking in all the commandments and ORDINANCES, dikaiwmasi, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to katakrima, condemnation, ver. 18. See the note on chap. i. 16; and see Schleusner in voce.
The second word, dikaiosunh, I have explained at large in chap. i. 16, already referred to.
The third word dikaiwsiv, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (chap. iv. 25, he was raised for our justification, dikaiwsin; and ver. 18, unto justification of life, dikaiwsin zwhv,) it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with dikaiwma. Dr. Taylor thinks that "dikaiosunh is Gospel pardon and salvation, and has reference to God's mercy.
dikaiwma is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And dikaiwsiv he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is: First, pardon of sin. Secondly, purification of heart, and preparation for glory. Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever.
The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.
John Gill's Bible Commentary
Ver. 18. Therefore as by the offence of one , etc..] Or by one offence, as before, the guilt of which is imputed to, and [judgment came] upon all men to condemnation ; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if justification of life, means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it: even so by the righteousness of one, [the free gift] came upon all men to justification of life ; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.
Matthew Henry Commentary
Verses 15-19 - Through one man's offence, all mankind are exposed to eterna condemnation. But the grace and mercy of God, and the free gift of righteousness and salvation, are through Jesus Christ, as man: yet the Lord from heaven has brought the multitude of believers into a mor safe and exalted state than that from which they fell in Adam. Thi free gift did not place them anew in a state of trial, but fixed the in a state of justification, as Adam would have been placed, had he stood. Notwithstanding the differences, there is a striking similarity As by the offence of one, sin and death prevailed to the condemnatio of all men, so by the righteousness of one, grace prevailed to the justification of all related to Christ by faith. Through the grace of God, the gift by grace has abounded to many through Christ; ye multitudes choose to remain under the dominion of sin and death, rathe than to apply for the blessings of the reign of grace. But Christ wil in nowise cast out any who are willing to come to him.
Greek Textus Receptus
αρα 686 PRT ουν 3767 CONJ ως 5613 ADV δι 1223 PREP ενος 1520 A-GSM παραπτωματος 3900 N-GSN εις 1519 PREP παντας 3956 A-APM ανθρωπους 444 N-APM εις 1519 PREP κατακριμα 2631 N-ASN ουτως 3779 ADV και 2532 CONJ δι 1223 PREP ενος 1520 A-GSM δικαιωματος 1345 N-GSN εις 1519 PREP παντας 3956 A-APM ανθρωπους 444 N-APM εις 1519 PREP δικαιωσιν 1347 N-ASF ζωης 2222 N-GSF
Vincent's NT Word Studies
18. The offense of one (enov paraptwmatov). Rev., corrects, one trespass.The righteousness of one (enov dikaiwmatov). See on ver 16. Rev., correctly, one act of righteousness.
Robertson's NT Word Studies
5:18 {So qen} (ara oun). Conclusion of the argument. Cf. #7:3,25; 8:12, etc. Paul resumes the parallel between Adam and Christ begun in verse #12 and interrupted by explanation (#13f.) and contrast (#15-17). {Through one trespass} (di' henos parapt"matos). That of Adam. {Through one act of righteousness} (di' henos dikaiwmatos). That of Christ. The first "unto all menw (eis pantas anthr"pous) as in verse #12, the second as in verse #17 "they that receive, etc."
