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.

1. The offence originated with man, the free gift in the grace of God.

2. The offence operated necessarily by a just law, the gift is free through Jesus Christ.

3. The offence results in death, the free gift abounds unto everlasting life.

(J. Lyth, D. D.)

If from the offense of one — so insignificant in its way — there could go forth an action which spread over the whole multitude of mankind, will not the conclusion hold a fortiori that from the grace of God, and the gift through this grace of one man, acting on the opposite side, so powerful and rich as they are, there must result an action, the extension of which shall not be less than that of the offence, and shall, consequently, reach the whole of that multitude? If a very weak spring could inundate a whole meadow, would it not be safe to conclude that a much more abundant spring, if spread over the same space of ground, would not fail to submerge it entirely?

(Prof. Godet.)

I. TO THE UNIVERSALITY OF THEIR INFLUENCE. The first Adam destroyed all, the second has obtained grace for all — with this difference, that in the former case the ruin came inevitably, but the reception of the grace is suspended upon man's free choice.

II. TO THE INTENSITY OF THEIR INFLUENCE. The first Adam has by one sin given occasion to all sin; the second has by one act of grace expiated all sin — with this difference, that Adam's sin in itself was not greater than any other sin, but the grace of Christ outweighs the aggregate guilt of all sin.

III. TO THE FINAL RESULTS OF THEIR INFLUENCE. The first Adam has subjected mankind to the bondage of death, the second confers upon all, who will receive it, dominion in life — with this difference, that the fulness of grace in Christ not only meets the curse in Adam, but far surpasses the grace originally conferred upon man.

(J. Lyth, D. D.)

Note —

I. THE INTRINSIC NATURE OF THE THINGS HERE CONTRASTED; and we shall see that if the one arrangement could be adopted by God, much more likely is it that the other would be also, as being more strictly congenial with all that we know of His glorious character. God might permit us to sin and suffer in Adam, with reference to some future good to come out of it: He might permit it in harmony with His wisdom, holiness, and love; but still He could have no delight in it for its own sake. Yet we find that He has seen it right to permit these things to transpire: how much more, then, may we believe in the arrangement of grace, by which salvation is brought to our ruined race! But how do we know the feelings of the Most High in reference to this matter? What reason have we for supposing that it pleases Him more to give us life in Christ than to see us die in Adam? We take our views from His own word (Exodus 34:6, 7; Psalm 86:5, 15; Psalm 145:8, 9; Ezekiel 18:23, 31, 32; Ezekiel 33:11; John 3:16; John 4:16). Say not, then, complainingly that God has permitted you to die in Adam, but rather believe that He delights to give you life in Christ.

II. THAT GRACE RELATES TO A LARGER NUMBER OF TRANSGRESSIONS THAN DID THE FIRST CONDEMNATION (ver. 16). The gift by one is quite unlike the sin by one, inasmuch as in the sin there was but one offence committed, and instantly judgment upon it; whereas, in the matter of the gift by grace, there is forgiveness ensured for many offences. Hitherto, we have been regarding the sin of mankind as one, and in that one sin all men became guilty before God. Let us, then, look at the nature and the number of our offences, all of which need to and can be forgiven through the atoning work of Christ. There are the sins of our ungodly life; there are also our sins since we entered on a godly career. We are daily guilty of omissions of duty, or grievous shortcomings in the mode of fulfilling our obligations. But beyond all this, there are positive faults and evils in the best of us. Yet — blessed be God! — these sins, however numerous, may be all pardoned through the blood of Christ; for the free gift is of many offences unto justification.

III. THAT GRACE IS ESSENTIALLY A STRONGER PRINCIPLE THAN SIN (ver. 17). Life is more mighty than death. The range of death is limited; it can only ravage that which already exists. But life is a creative power to whose possible achievements we can assign no limits. Death is a negative principle, life a positive one. Death is a condition of the creature, life has its source and fulness in the infinite Creator. Under the domination of death we are made its groaning and unwilling victims; but under the reign of life we are caught up to the throne, and share with gladness in the monarch's might and joy.

(T. G. Horton.)

I. TRANSCENDS SIN.

1. In its origin. Sin proceeds from the offence of one man and destroys many; grace proceeds from God through one man, Jesus Christ, and therefore not only reaches many, but abounds.

2. In its operation. One offence brought condemnation, but grace not only counteracts the effects of that one offence but of many others.

3. In its results. One offence brought death, but grace wherever received not only gives back life, but gives it more abundantly.

II. IS COEXTENSIVE WITH SIN.

1. It cannot reach further because it presupposes sin.

2. It does reach as far, because the free gift unto justification of life is unto all men, because the many made sinners might also be made righteous.

3. If grace anywhere fails it is not through any limitation of its action, but through the wilful impenitency of man.

(J. Lyth, D. D.)

This text affords many openings for controversy. It can be made to bristle with difficulties. It would be easy to set up a thorn hedge and keep the sheep out of the pasture, or to so pelt each other with the stones as to leave the fruit untasted. I feel more inclined to chime in with that ancient father against whom a clamorous disputant shouted, "Hear me! Hear me!" "No," said the father, "I will not hear you, nor shall you hear me, but we will both be quiet and hear what Christ has to say." Note —

I. THE APPOINTED WAY OF OUR SALVATION IS BY THE FREE GIFT OF GOD. Salvation is bestowed —

1. Without regard to any merit, supposed or real. Grace is not a fit gift for the righteous, but for the undeserving. It is according to the nature of God to pity the miserable and forgive the guilty, "for He is good, and His mercy endureth forever."

2. Irrespective of any merit which God foresees will be in man. Foresight of the existence of grace cannot be the cause of grace. God Himself does not foresee that there will be any good thing in any man, except what He foresees that He will put there.

3. Without reference to conditions which imply any desert. But I hear one murmur, "God will not give grace to men who do not repent and believe." I answer, "God gives men grace to repent and believe, and no man does so till first grace is given him." Repentance and faith may be conditions of receiving, but they are not conditions of purchasing, for salvation is without money and without price.

4. Over the head of sin and in the teeth of rebellion, "God commendeth His love toward us, in that, while we were yet sinners," etc. Many of us have been saved by grace of the most abounding and extraordinary sort.

5. Through the one man Jesus Christ. People talk about a "one man ministry." I was lost by a one man ministry when father Adam fell in Eden, but I was saved by a one man ministry when Jesus bore my sin in His own body on the tree.

II. IT IS CERTAIN THAT GREAT EVILS HAVE COME TO US BY THE FALL.

1. We have lost the Garden of Eden and all its delights, privileges, and immunities, its communion with God, and its freedom from death.

2. We have been born to a heritage of sorrow.

3. We came into the world with a bias towards evil.

4. We are made liable to death, and are sure to bow our heads beneath the fatal stroke.

5. While we live we know that the sweat of our brow must pay the price of our bread.

6. Our children must be born with pangs and travail.

III. FROM THE FALL WE INFER THE MORE ABUNDANT CERTAINTY THAT SALVATION BY GRACE THROUGH CHRIST JESUS SHALL COME TO BELIEVERS. For —

1. This appears to be more delightful to the heart of God. I can understand that God, having so arranged it that the human race should be regarded as one, should allow the consequences of sin to fall upon succeeding generations of men; but yet I know that He takes no pleasure in the death of any, and finds no delight in afflicting mankind. If God has so arranged it that in the Second Adam men rise and live, it seems to me most gloriously consistent with His gracious nature and infinite love that all who believe in Jesus should be saved through Him.

2. It seems more inevitable that men should be saved by the death of Christ than that men should be lost by the sin of Adam. It might seem possible that, after Adam had sinned, God might have said, "Notwithstanding this covenant of works, I will not lay this burden upon the children of Adam"; but it is not possible that after the eternal Son of God has become man, and has bowed His head to death, God should say, "Yet after all I will not save men for Christ's sake."

3. Look at the difference as to the causes of the two effects. Look at the occasion of our ruin — "the offence of one" — a finite being, who therefore cannot be compared in power with the grace of the infinite God; the sin of a moment, and therefore cannot be compared for force and energy with the everlasting purpose of Divine love. The grace of God is like His nature, omnipotent and unlimited. God is not only gracious to this degree or to that, but He is gracious beyond measure; we read of "the exceeding riches of His grace." He is "the God of all grace."

4. The difference of the channels by which the evil and the good were severally communicated to us. In each case it was "by one," but what a difference in the persons!(1) Let us not think too little of the head of the human family. Yet what is the first Adam as compared with the Second? He is but of the earth, earthy, but the Second Man is the Lord from heaven. Surely, then, if Adam with that puny hand of his could pull down the house of our humanity, that greater Man, who is also the Son of God, can fully restore us.(2) Adam commits one fault and spoils us, but Christ's achievements are many as the stars of heaven.(3) Adam did but eat of the forbidden fruit, but Christ died. Is there any comparison between the one act of rebellion in the garden and the matchless deed of superlative obedience upon the Cross of Calvary which crowned a life of service?

5. From the text you may derive a great deal of comfort.(1) A babe is born into the world amid great anxiety because of its mother's pains; but while these prove how the consequences of the fall are with us ("in sorrow shalt thou bring forth children"), they also assure us that the Second Adam can abundantly bring us bliss through a second birth.(2) Inasmuch as we have seen the thorn and the thistle because of one Adam, we may expect to see a blessing on the earth because of the Second Adam. Therefore with unbounded confidence do I believe the promise: "Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree," etc.(3) Did not the Lord say, "In the sweat of thy brow shalt thou eat bread"? Ought not your labour to be an argument by which your faith shall prove that in Christ Jesus there remaineth a rest for the people of God.(4) Did the first Adam through his disobedience lift the latch for death? It is surely so. Therefore I believe with the greater assurance that the Second Adam can give life to these dry bones, can awake all these sleepers, and raise them in newness of life.

IV. IF FROM THE FALL OF ADAM SUCH GREAT RESULTS FLOW, GREATER RESULTS MUST FLOW FROM THE GRACE OF GOD AND THE GIFT BY GRACE, WHICH IS BY ONE MAN, JESUS CHRIST. Suppose that Adam bad never sinned, and we were unfallen beings, yet our standing would have remained in jeopardy. We have now lost everything in Adam, and so the uncertain tenure has come to an end; but we that have believed have obtained an inheritance which we hold by a title which Satan himself cannot dispute: "All things are yours, and ye are Christ's, and Christ is God's." By the great transgression of Adam we lost our life in him; but in Christ we live again with a higher and nobler life. The Lord Jesus has also brought us into a nearer relationship to God than we could have possessed by any other means. We were God's creatures, but now we are His sons. We have lost paradise, but we shall possess that of which the earthly garden was but a lowly type: we might have eaten of the luscious fruits of Eden, but now we eat of the bread which came down from heaven; we might have heard the voice of the Lord God walking in the garden in the cool of the day, but now, like Enoch, we may walk with God after a nobler and closer fashion. We are now capable of a joy which unfallen spirits could not have known — the bliss of pardoned sin. The bonds which bind redeemed ones to their God are the strongest which exist.

(C. H. Spurgeon.)

is a love which gives another love; it is the grace of a Father giving the love of a Brother.

(Prof. Godet.)

How common and bitter is the outcry against our first parent for the mischief he entailed on his posterity; and it were well if the complaint ended there, but it glances from Adam to his Creator. "Did not God foresee that he would abuse his liberty, and know all the baneful consequences of the act? Why, then, did He permit it?" Because He knew that "not as the offence, so is the free gift"; that the evil resulting from the former was not as the good resulting from the latter, not worthy to be compared with it. If Adam had not fallen —

I. CHRIST HAD NOT DIED AND THE WORLD HAD MISSED THE MOST AMAZING DISPLAY OF GOD'S LOVE. So —

1. There could have been no such thing as faith in God thus loving the world; nor faith in Christ as "loving us, and giving Himself for us"; nor faith in the Spirit as renewing the image of God in our hearts.

2. The same blank could have been left in our love. We might have loved God as our Creator and Preserver, but we could not have loved Him under the nearest and dearest relation. We might have loved the Son of God as being "the brightness of His Father's glory," but not as having borne our sins. We could not have loved the Spirit as revealing to us the Father and the Son, as opening our eyes and turning us from darkness to light, etc.

3. Nor could we have loved our neighbour to the same extent: "If God so loved us we ought to love one another."

II. WE HAD MISSED THE INNUMERABLE BENEFITS WHICH FLOW THROUGH OUR SUFFERINGS. Had there been no suffering, a considerable part of religion, and in some respects the most excellent part, could have had no place.

1. Upon this foundation our passive graces are built; yea, the noblest of them — the love which endureth all things. Here is the ground for resignation, for confidence in God, for patience, meekness, gentleness, long suffering, etc.

2. These afford opportunities for doing good which could not otherwise have existed.

III. HEAVEN WOULD HAVE BEEN LESS GLORIOUS.

1. We should have missed the fruit of those graces which could not have flourished but for our struggle with sin here. Superior nobleness on earth means superior happiness in heaven.

2. We should have missed the reward which will accrue to innumerable good works which could not otherwise have been wrought, such as relief of distress, etc.

3. We should have missed the "exceeding and eternal weight of glory" which is to be the recompense of our light affliction.

IV. OUR SALVATION WOULD HAVE BEEN LESS SECURE. Unless in Adam all had died, every man must have personally answered for himself, and, as a consequence, if he had once sinned there would have been no possibility of his rising again. Now who would wish to hazard eternity on one stake? But under the economy of redemption if we fall we may rise again. Conclusion: See, then, how little reason there is to repine at the fall of our first parents, since here from we may derive such unspeakable advantages. If God had decreed that millions should suffer in hell because Adam sinned it would have been a different matter; but on the contrary, He has decreed that every man may be a gainer by it, and no man can be a loser but through his own choice.

(J. Wesley, M. A.)

Adam, Paul, RomansRomeAbound, Abounded, Act, Bestowed, Christ, Dead, Death, Die, Died, Expression, Favour, Free, Generosity, Gift, Giving, God's, Grace, Greater, Immeasurably, Individual, Infinitely, Isn't, Mankind, Man's, Mass, Numbers, Offence, Offense, Outweighs, Overflow, Rather, Transgression, Trespass, 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 5:15

     1055   God, grace and mercy
     2027   Christ, grace and mercy
     5762   attitudes, God to people
     5856   extravagance
     6687   mercy, 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 5:15-16

     9024   death, spiritual

Romans 5:15-17

     6511   salvation
     6646   eternal life, gift
     6669   grace, and salvation

Romans 5:15-19

     1651   numbers, 1-2
     6203   mortality
     6213   participation, in sin
     6678   justification, Christ's work
     6730   reinstatement

Romans 5:15-21

     6214   participation, in Christ

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

Romans 5:15 NIV
Romans 5:15 NLT
Romans 5:15 ESV
Romans 5:15 NASB
Romans 5:15 KJV

Romans 5:15 Bible Apps
Romans 5:15 Parallel
Romans 5:15 Biblia Paralela
Romans 5:15 Chinese Bible
Romans 5:15 French Bible
Romans 5:15 German Bible

Romans 5:15 Commentaries

Bible Hub