The claim that sin is hereditary, and as such all are born in sin because of Adam’s sin, is taught in part by using the text of Romans 5:12-21. Necessarily springing from such logic used in that interpretation is the concept of universalism – all men are saved through Christ just as all men were guilty of sin through Adam. Yet, the exegesis of the passage will show the aforementioned doctrines to be erroneous.

When interpreting scripture, one cannot allow outer notions to affect the interpretation of the passage. This is called eisegesis. Exegesis allows the passage to speak for itself. A common interpretation of Romans 5:12-21 views the “death [which] spread to all men” (v. 12) to be of a physical nature. This is thought to be the only alternative to hereditary depravity through Adam’s sin in this particular verse. However, it is possible to allow a false interpretation of a passage to push us to an opposite, or alternative interpretation that is not necessarily demanded. In order to avoid inherited sin, and universalism, verse 12 is seen as a transition from what preceded as being sinners made just through Jesus, to being subject to physical death because of Adam’s sin, and being raised from the dead through Christ’s victory over death. This seems to be an unnecessary strain on the context simply to avoid the doctrine of inherited sin and universalism. There is an interpretation of the text which allows the death to be spiritual, and allows the justification to be spiritual – as the word justification is consistently used.

From the content preceding verses 12-21, up to and including the start of verse 12, there is no change of subject. Chapter 3 explained the truth that all have sinned, and therefore can only be justified by grace through faith in Jesus (cf. 3:21-31). Chapter 4 explains justification to be apart from the Law of Moses, giving Abraham as an example. He was justified before the giving of the Law by faith (cf. 4:9-22). Chapter 4 is concluded by explaining that the blueprint of justification applies to us as well – “It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead” (4:24). Chapter 5 explains that “having been justified by faith, we have peace with God through our Lord Jesus Christ” (5:1), and we “rejoice in hope of the glory of God” (5:2). Paul continues to explain how “hope does not disappoint” (5:5) in verses 6-11. That section discussed once again the justification received through Jesus’ shed blood. Through Jesus Christ “we have now received the reconciliation” (5:11).

Verse 12 begins to discuss the concept of death as it is related to Adam’s sin. Some immediately conclude that, because men cannot die spiritually as a direct result of another’s sin (cf. Ezekiel 18:20), the death discussed must refer to physical death. Yet, other than that reason, why else would there be a transition from the discussion of spiritual death and justification by grace through faith, to a discussion of physical death resulting from Adam’s sin and the overcoming of such death by Christ’s death and resurrection? The transition is unnatural. Additionally, in order for the death to refer to that of the physical nature, it cannot spread due to the fact that “all sinned.” If the death be physical, it spread to all men because Adam sinned – the specific sin which led to his being driven from the tree of life (cf. Genesis 3). And as such, if properly interpreted, the death referred to as spiritual does not demand an acceptance of inherited sin, and following universalism. The spiritual “death spread to all men, because all sinned” (v. 12). Men do not die spiritually because of Adam’s sin. They die spiritually because of their own sin. Consider the words of Robertson Whiteside:

“The context favors the idea that death in verse 12 is spiritual death. The moral and spiritual condition of man and the gospel plan of justification had been the matter under discussion. Besides, the death here mentioned passed upon all men on account of their own sins. Physical death came upon all on account of Adam’s sin, but the death here mentioned came only upon those who sinned” (Whiteside, R. “A New Commentary on Paul’s Letter to the Saints at Rome.” 120).

The understanding of the relationship between Adam’s sin and our death, along with Christ’s righteous act and our justification, is largely dependent upon our understanding of the word “reign.” By inspiration, Paul uses this word five times in the given context (v. 14, 17, 21). It is used to describe both the connection of death with Adam’s sin, and righteousness with Christ’s obedience. “Reign” is translated from the Greek word “basileuō.” The verb is “’ingressive,’ stressing the point of entrance” (Vine). “Death reigned through the one [Adam]” (v. 17) in the sense that the starting point of death was Adam’s sin – “for in the day that you eat of it you shall surely die” (Genesis 2:17). That spiritual death continued to reign in the world as each followed Adam’s steps of disobedience – “even over those who had not sinned according to the likeness of the transgression of Adam” (v. 14). It is not that we die spiritually by sinning in the exact way as Adam, but that we sin in general – “and thus death spread to all men, because all sinned” (v. 12). Strong notes the connection of the verb “reign” with kings – “to be king, to exercise kingly power, to reign” (Strong). Of David’s throne God promised, “And your house and your kingdom shall be established forever before you. Your throne shall be established forever” (2 Samuel 7:16). The reign of the Davidic throne began with David and continued in his seed with all succeeding kings who would take his place. Each king following David in his house represented the continued reign of David’s throne as God had promised. So also does sin “reign” through Adam. Spiritual death started with Adam, and although we may not sin in the same way (just as each following king was not the same person), nevertheless we sin, and that death which began with Adam continues in us. Not because of his sin, but our own (cf. 3:23; 5:12).

Therefore, if it be the case that the “death” in context is spiritual, and it “reigns” in the way described before, the same must be true with “the gift of righteousness [which] reign[s] in life through the One, Jesus Christ” (v. 17). The logical end to this interpretation is not universalism as some may believe. The same verb, “reign,” is used to describe the relationship of righteousness with the “righteous act” of Christ. However, the tense of the verb is different. Whereas when describing the connection of our death with Adam’s sin the scripture uses the past tense (“death reigned through the one”), when describing the connection of the gift of righteousness with Christ’s righteous act the future tense is used (“abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.”). While the universality of sin is true, the same cannot be said of salvation. Men do not die spiritually because they are charged with Adam’s sin. They die when they choose to follow Adam’s example by sinning themselves. No man can say he is exempt from this concept because “all sinned” (v. 12; 3:23). However, in order to receive the abundance of grace and the gift of righteousness through Jesus, one must accept the gift. If there is no necessity of acceptance on the part of the one to whom the gift is offered, it is no longer a gift. Gifts are given and received, not forced. In order to receive such a gift from God through Christ, one must follow Christ’s example of obedience. This is no different than the requirement to follow Adam’s example of disobedience to be given the sentence of death. The only difference is the universal nature of the one, and the confined nature of the other. Hence, “the gift of righteousness will reign,” if one obeys.

Finally, the interpretation of the text which considers the “death” to be physical rather than spiritual runs into a problem when considering the word “righteous.” What does “righteous” mean in this text? If it be the opposite of the “death” which reigns through Adam, and that “death” is physical, then it must relate to the bodily resurrection. Then again, when is “righteousness” used in this way? In his commentary on Romans, Clinton Hamilton takes the view of physical death in this context. He explained the use of “righteousness”:

“In this context, ‘righteous’ is limited in its meaning to the issue under discussion: the regaining of life that death took away because of the sin of Adam. Men are declared to be righteous to the end of their being raised from the dead back to life.” (Clinton D. Hamilton, Edited by Mike Willis. Truth Commentaries – The Book of Romans. Guardian of Truth Foundation.)

The use of the term “righteous” in scripture, and especially in the context of Romans, is hardly, if ever, used to refer to the state of men in the universal resurrection. It is consistently used in this way: “equitable (in character or act); by implication, innocent, holy” (Strong). And so it is used in the context of Romans 5:12-21. To use it in such a way to refer to “the end of their being raised from the dead back to life” puts an unnatural strain on the word.

While the text of Romans 5 proves to be difficult in both grammar and content, it can nevertheless be understood. In verses 12-21, Paul impressively describes the death that all men experience as a result of sin, and the justification offered in Christ. Just as we chose to sin, we must choose to obey Christ. Then we “will be made righteous” (v. 19).