Romans 5 · Verse 20

Romans 5:20

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

Romans 5:20, King James Version

Romans 5:20 in other translations

BSB	The law came in so that the trespass would increase; but where sin increased, grace increased all the more,
WEB	The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly,
ASV	And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:
YLT	And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,
DARBY	But law came in, in order that the offence might abound; but where sin abounded grace has overabounded,
BBE	And the law came in addition, to make wrongdoing worse; but where there was much sin, there was much more grace:
Webster	Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:

What does Romans 5:20 mean?

Jamieson-Fausset-Brown on Romans 5:20-21

20-21. Moreover the law--"The law, however." The Jew might say, If the whole purposes of God towards men center in Adam and Christ, where does "the law" come in, and what was the use of it? Answer: It entered--But the word expresses an important idea besides "entering." It signifies, "entered incidentally," or "parenthetically." (In Ga 2:4 the same word is rendered, "came in privily.") The meaning is, that the promulgation of the law at Sinai was no primary or essential feature of the divine plan, but it was "added" (Ga 3:19) for a subordinate purpose--the more fully to reveal the evil occasioned by Adam, and the need and glory of the remedy by Christ. that the offence might abound--or, "be multiplied." But what offense? Throughout all this section "the offense" (four times repeated besides here) has one definite meaning, namely, "the one first offense of Adam"; and this, in our judgment, is its meaning here also: "All our multitudinous breaches of the law are nothing but that one first offense, lodged mysteriously in the bosom of every child of Adam as an offending principal, and multiplying itself into myriads of particular offenses in the life of each." What was one act of disobedience in the head has been converted into a vital and virulent principle of disobedience in all the members of the human family, whose every act of wilful rebellion proclaims itself the child of the original transgression. But where sin abounded--or, "was multiplied." grace did much more abound--rather, "did exceedingly abound," or "superabound." The comparison here is between the multiplication of one offense into countless transgressions, and such an overflow of grace as more than meets that appalling case.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Barnes' Notes

Verse 20. Moreover. But. What is said in this verse and the following seems designed to meet the Jew, who might pretend that the law of Moses was intended to meet the evils of sin introduced by Adam, and therefore that the scheme defended by the apostle was unnecessary. He therefore shows them that the effect of the law of Moses was to increase rather than to diminish the sins which had been introduced into the world. And if such was the fact, it could not be pleaded that it was adapted to overcome the acknowledged evils of the apostasy.

The law. The Mosaic laws and institutions. The word seems to be used here to denote all the laws which were given in the Old Testament.

Entered. This word usually means to enter secretly or surreptitiously. But it appears to be used here simply in the sense that the law came in, or was given. It came in addition to, or it supervened the state before Moses, when men were living without a revelation.

That sin, etc. The word "that"--(ινα)--in this place, does not mean that it was the design of giving the law that sin might abound or be increased, but that such was in fact the effect. It had this tendency, not to restrain or subdue sin, but to excite and increase it. That the word has this sense may be seen in the lexicons. The way in which the law produces this effect is stated more fully by the apostle in Rom 7:7-11. The law expresses the duty of man: it is spiritual and holy; it is opposed to the guilty passions and pleasures of the world; and it thus excites opposition, provokes to anger, and is the occasion by which sin is called into exercise, and shows itself in the heart. All law, where there is a disposition to do wrong, has this tendency. A command given to a child that is disposed to indulge his passions, only tends to excite anger and opposition. If the heart was holy, and there was a disposition to do right, law would have no such tendency. See this subject further illustrated in the Rom 7:7-11.

The offence. The offence which had been introduced by Adam, i.e. sin. Comp. Rom 5:15.

Might abound. Might increase; that is, would be more apparent, more violent, more extensive. The introduction of the Mosaic law, instead of diminishing the sins of men, only increases them.

But where sin abounded. Alike in all dispensations-before the law, and under the law. In all conditions of the human family, before the gospel, it was the characteristic that sin was prevalent.

Grace. Favour; mercy.

Did much more abound. Superabounded. The word is used nowhere else in the New Testament, except in 2Cor 7:4. It means that the pardoning mercy of the gospel greatly triumphed over sin, even over the sins of the Jews, though those sins were greatly aggravated by the light which they enjoyed under the advantages of Divine revelation.

(c) "Moreover, the law" Rom 7:8, Jn 15:22, Gal 3:19 (d) "grace did much more abound" Jn 10:10, 1Timm 1:14

Albert Barnes, 1834 · public domain

Adam Clarke's Commentary

Verse 20 The law entered that (ἱνα) the offense might abound - After considering various opinions concerning the true meaning of this verse, (see under Rom 5:12 (note)), I am induced to prefer my own, as being the most simple. By law I understand the Mosaic law. By entering in, παρεισηλθεν, or, rather, coming in privily, see Gal 2:4, (the only place where it occurs besides), I understand the temporary or limited use of that law, which was, as far as its rites and ceremonies are considered, confined to the Jewish people, and to them only till the Messiah should come; but considered as the moral law, or rule of conscience and life, it has in its spirit and power been slipped in - introduced into every conscience, that sin might abound - that the true nature, deformity, and extent of sin might appear; for by the law is the knowledge of sin: for how can the finer deviations from a straight line be ascertained, without the application of a known straight edge? Without this rule of right, sin can only be known in a sort of general way; the innumerable deviations from positive rectitude can only be known by the application of the righteous statutes of which the law is composed. And it was necessary that this law should be given, that the true nature of sin might be seen, and that men might be the better prepared to receive the Gospel; finding that this law worketh only wrath, i.e. denounces punishment, forasmuch as all have sinned. Now, it is wisely ordered of God, that wherever the Gospel goes there the law goes also; entering every where, that sin may be seen to abound, and that men may be led to despair of salvation in any other way or on any terms but those proposed in the Gospel of Christ. Thus the sinner becomes a true penitent, and is glad, seeing the curse of the law hanging over his soul, to flee for refuge to the hope set before him in the Gospel. On the meaning of ἱνα, in various places, see Chrysost. vol. iii. p. 241. See also Hammond on the word in his notes on the New Testament. But where sin abounded - Whether in the world, or in the heart of the individual, being discovered by this most pure and righteous law, grace did much more abound: not only pardon for all that is past is offered by the Gospel, so that all the transgressions for which the soul is condemned to death by the law, are freely and fully forgiven; but also the Holy Spirit, in the abundance of his gifts and graces, is communicated, so as to prepare the receiver for an exceeding and eternal weight of glory. Thus the grace of the Gospel not only redeems from death, and restores to life, but brings the soul into such a relationship with God, and into such a participation of eternal glory, as we have no authority to believe ever would have been the portion even of Adam himself, had he even eternally retained his innocence. Thus, where sin abounded, grace doth much more abound.

Adam Clarke, 1831 · public domain

Matthew Henry's Concise Commentary on Romans 5:20-21

By Christ and his righteousness, we have more and greater privileges than we lost by the offence of Adam. The moral law showed that many thoughts, tempers, words, and actions, were sinful, thus transgressions were multiplied. Not making sin to abound the more, but discovering the sinfulness of it, even as the letting in a clearer light into a room, discovers the dust and filth which were there before, but were not seen. The sin of Adam, and the effect of corruption in us, are the abounding of that offence which appeared on the entrance of the law. And the terrors of the law make gospel comforts the more sweet. Thus God the Holy Spirit has, by the blessed apostle, delivered to us a most important truth, full of consolation, suited to our need as sinners. Whatever one may have above another, every man is a sinner against God, stands condemned by the law, and needs pardon. A righteousness that is to justify cannot be made up of a mixture of sin and holiness. There can be no title to an eternal reward without a pure and spotless righteousness: let us look for it, even to the righteousness of Christ.

Matthew Henry, 1706 · public domain

Romans 5:20 in the original Greek

Word-by-word with transliteration, English gloss and Strong's number. Tap a number for the full definition and every place the word is used.

ΝόμοςNomos[The] lawG3551

δὲdenowG1161

παρεισῆλθεν,pareisēlthenentered,G3922

ἵναinaso thatG2443

πλεονάσῃpleonasēmay aboundG4121

τὸtotheG3588

παράπτωμα·paraptōmatrespass;G3900

οὗhouwhereG3757

δὲdehoweverG1161

ἐπλεόνασενepleonasenaboundedG4121

ἡhē<the>G3588

ἁμαρτία,hamartiasin,G266

ὑπερεπερίσσευσενhupereperisseusenoveraboundedG5248

ἡhē<the>G3588

χάρις,charisgrace,G5485

Source: STEPBible TAHOT/TAGNT (Tyndale House, CC BY 4.0).

Cross references for Romans 5:20

Romans 6:1
What shall we say then? Shall we continue in sin, that grace may abound?
Titus 3:3-7
For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; …
Psalms 25:11
For thy name’s sake, O Lord, pardon mine iniquity; for it is great.
Romans 6:14
For sin shall not have dominion over you: for ye are not under the law, but under grace.
Galatians 3:19-25
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. …
Romans 4:15
Because the law worketh wrath: for where no law is, there is no transgression.
Romans 3:19-20
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
Luke 7:47
Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
Ephesians 2:1-5
And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, …
Isaiah 1:18
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
John 10:10
The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
2 Corinthians 3:7-9
But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory.

Ranked by reader votes · OpenBible.info cross references (CC BY).

Treasury of Scripture Knowledge

the law.
3:19,20; 4:15; 6:14; 7:5-13; Joh 15:22; 2Co 3:7-9; Ga 3:19-25
But.
6:1; 2Ch 33:9-13; Ps 25:11; Isa 1:18; 43:24,25; Jer 3:8-14
Eze 16:52,60-63; 36:25-32; Mic 7:18,19; Mt 9:13; Lu 7:47; 23:39-43
Joh 10:10; 1Co 6:9-11; Eph 1:6-8; 2:1-5; 1Ti 1:13-16; Tit 3:3-7

Treasury of Scripture Knowledge (Samuel Bagster, c. 1836) · public domain

Context

Romans 5:19
For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.
Romans 5:20
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
Romans 5:21
That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Read all of Romans 5

Romans 5:20 in other languages

Spanish Reina-Valera 1909	La ley empero entró para que el pecado creciese; mas cuando el pecado creció, sobrepujó la gracia;
French Bible J.N. Darby 1885	Or la loi est intervenue afin que la faute abonde; mais là où le péché abondait, la grâce a surabondé,
German Elberfelder 1871	Das Gesetz aber kam daneben ein, auf daß die Übertretung überströmend würde. Wo aber die Sünde überströmend geworden, ist die Gnade noch überschwenglicher geworden,
Latin Clementine Vulgate	Lex autem subintravit ut abundaret delictum. Ubi autem abundavit delictum, superabundavit gratia: