Romans 5:20

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Romans 5:20 in Multiple Translations

Berean Standard Bible BSB

The law came in so that the trespass would increase; but where sin increased, grace increased all the more,

King James Version KJV

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

American Standard Version ASV

And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:

Bible in Basic English BBE

And the law came in addition, to make wrongdoing worse; but where there was much sin, there was much more grace:

Free Bible Version FBV

When the law was introduced, sin became even more obvious. But while sin became much more obvious, grace became even more obvious!

Geneva Bible 1599 GNV

Moreouer the Law entred thereupon that the offence shoulde abound: neuerthelesse, where sinne abounded, there grace abounded much more:

Young's Literal Translation YLT

And law came in, that the offence might abound, and where the sin did abound, the grace did overabound,

World English Bible WEB

The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly,

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Now the law entered in, that sin might abound. And where sin abounded, grace did more abound.

Translation for Translators T4T

God gave [PRS] his laws to Moses [PRS] in order that people might realize how greatly they had sinned; but as people sinned more, God continued to act even more kindly toward them, in a way that they did not deserve.

Plain English Version PEV

You see, the law came and showed people that they did wrong things. But that didn’t stop them. They still did wrong things. Yes, people kept on doing more bad things, but at the same time God kept on being good to people, more and more.

Study Highlights

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Berean Amplified Bible — Romans 5:20

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 5:20 Interlinear (Deep Study)

BIB

GRK νομος δε παρεισηλθεν ινα πλεοναση το παραπτωμα ου δε επλεονασεν η αμαρτια υπερεπερισσευσεν η χαρις

νομος nomos G3551 law Noun-NSM

δε de G1161 then Conj

παρεισηλθεν pareiserchomai G3922 to come in Verb-2AAI-3S

ινα hina G2443 in order that/to Conj

πλεοναση pleonazō G4121 to increase Verb-AAS-3S

το ho G3588 the/this/who Art-NSN

παραπτωμα paraptōma G3900 trespass Noun-NSN

ου ohu G3757 whither Adv

δε de G1161 then Conj

επλεονασεν pleonazō G4121 to increase Verb-AAI-3S

η ho G3588 the/this/who Art-NSF

αμαρτια hamartia G266 sin Noun-NSF

υπερεπερισσευσεν huperperisseuō G5248 to abound Verb-AAI-3S

η ho G3588 the/this/who Art-NSF

χαρις charis G5485 grace Noun-NSF

Greek Word Study

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Greek Word Reference — Romans 5:20

νομος nomos G3551 "law" Noun-NSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

παρεισηλθεν pareiserchomai G3922 "to come in" Verb-2AAI-3S

This word means to come in secretly or additionally, as in Romans 5:20 and Galatians 2:4 where it describes people who entered the church stealthily. It implies a hidden or unexpected action. The KJV translates it as 'come in privily' or 'enter'.

Definition: παρ-εισ-έρχομαι __1. to come in beside or by the way: Rom.5:20. __2. to come in secretly, steal in: Gal.2:4.† (AS)

Usage: Occurs in 2 NT verses. KJV: come in privily, enter See also: Galatians 2:4; Romans 5:20.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

πλεοναση pleonazō G4121 "to increase" Verb-AAS-3S

The Greek word for to increase or abound, used to describe something that is growing or becoming more abundant, as seen in Romans 5:20 and 2 Corinthians 4:15. It emphasizes the idea of something becoming more plentiful or exceeding expectations.

Definition: πλεονάζω (πλέον), [in LXX for עֲדַף, רָבָה, etc. ;] __I. Intrans. __1. Of persons; __(a) to abound in (Arist.); __(b) to superabound: 2Co.8:15 (LXX). __2. Of things, to abound, superabound: Rom.5:20 6:1, 2Co.4:15, Php.4:17, 2Th.1:3, 2Pe.1:8. __II. Trans. (Num.26:54, Psa.71:21; not cl, see Lft., Notes, 48 f.), to make to abound: 1Th.3:12 (cf. ὑπερ-πλεονάζω).† SYN.: περισσεύω, q.v (AS)

Usage: Occurs in 8 NT verses. KJV: abound, abundant, make to increase, have over See also: 1 Thessalonians 3:12; 2 Thessalonians 1:3; Romans 5:20.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

παραπτωμα paraptōma G3900 "trespass" Noun-NSN

A trespass or unintentional error, like in Matthew 6:14-15. It describes a misdeed or sin, like in Romans 4:25 and 5:15.

Definition: παρά-πτωρμα, -τος, τό (παραπίπτω), [in LXX for מַעַל, פֶּשַׁע, etc. ;] __1. a false step, a blunder (Polyb.). __2. Ethically, a misdeed, trespass (LXX): Mat.6:14-15, Mrk.11:25-26, Rom.4:25 5:15 ff Rom.11:11-12, 2Co.5:19, Gal.6:1, Eph.1:7 2:1, 5, Col.2:13.† SYN.: see: ἁμαρτία (AS)

Usage: Occurs in 20 NT verses. KJV: fall, fault, offence, sin, trespass See also: 2 Corinthians 5:19; Matthew 6:15; James 5:16.

ου ohu G3757 "whither" Adv

This word means 'where' or 'to what place', asking for a location. It appears in the New Testament, such as in Matthew 2:9 and Acts 1:13. It is used to ask about a physical place.

Definition: oὗ (prop. genitive of ὅς), adv. of place, where, whither; __(a) in answer to the question "where?" (= ubi): Mat.2:9 18:20, Luk.4:16-17 23:53, Act.1:13 2:2 7:29 12:12 16:13 20:6, 8 25:10 28:14, Rom.9:26" (LXX), Col.3:1, Heb.3:9" (LXX), Rev.17:15; of condition, Rom.4:15 5:20, 2Co.3:17; __(b) in answer to the question "whither?" (= quo): Mat.28:16, Luk.10:1 24:28; before ἐάν, with subjc., 1Co.16:6.† (AS)

Usage: Occurs in 27 NT verses. KJV: where(-in), whither(-soever) See also: 1 Corinthians 16:6; John 11:41; Hebrews 3:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

επλεονασεν pleonazō G4121 "to increase" Verb-AAI-3S

Usage: Occurs in 8 NT verses. KJV: abound, abundant, make to increase, have over See also: 1 Thessalonians 3:12; 2 Thessalonians 1:3; Romans 5:20.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμαρτια hamartia G266 "sin" Noun-NSF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

υπερεπερισσευσεν huperperisseuō G5248 "to abound" Verb-AAI-3S

This word means to have more than enough of something, like love or joy. It appears in Romans 5:21 and 2 Corinthians 7:4, where Paul talks about God's abundance. It's about exceeding what's needed.

Definition: ὑπερ-περισσεύω to abound more exceedingly: Rom.5:21. Mid., in same sense (RV, overflow): with dative of thing(s), 2Co.7:4.† (AS)

Usage: Occurs in 2 NT verses. KJV: abound much more, exceeding See also: 2 Corinthians 7:4; Romans 5:20.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χαρις charis G5485 "grace" Noun-NSF

Grace or graciousness, as in Colossians 4:6 and Luke 4:22. This word describes the divine influence on the heart and its reflection in life, including gratitude and favor.

Definition: χάρις, -ιτος, ἡ Abbott-Smith does not include the article here., accusative, χάριν (χάριτα in Act.24:27, Ju 4; see WH, App., 157), [in LXX chiefly for חֵן ;] __1. objectively, that which causes favourable regard, gracefulness, grace, loveliness of form, graciousness of speech (cl.; Ecc.10:12, Sir.21:16, al.): Col.4:6; λόγοι τ. χάριτος (genitive qual.), Luk.4:22. __2. Subjectively, __(a) on the part of the giver, grace, graciousness, kindness, goodwill, favour: Luk.2:52, Act.7:10, al.; esp. in NT of the divine favour, grace, with emphasis on its freeness and universality: Luk.1:30, Act.14:26, Rom.1:7, 1Co.1:3, al.; opposite to ὀφείλημα, Rom.4:4, 16; to ἔργα, Rom.11:6; __(b) on the part of the receiver, a sense of favour received, thanks, gratitude: Rom.6:17 7:25, al.; χ. ἔχειν, to be thankful, Luk.17:9, 1Ti.1:12, al. __3. Objectively, of the effect of grace, __(a) a state of grace: Rom.5:2, 2Ti.2:1, 1Pe.5:12, 2Pe.3:18; __(b) a proof or gift of grace (cl., a favour): Jhn.1:16, Act.6:8, Rom.1:5, 1Co.3:10, 2Co.9:8, Gal.2:9, Eph.3:2, 1Pe.5:5, 10 al. (For fuller treatment of the NT usage, see AR, Eph., 221ff.; DB, ii, 254ff.; DCG, i, 686ff.; Cremer, see word). (AS)

Usage: Occurs in 147 NT verses. KJV: acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy) See also: 1 Corinthians 1:3; Colossians 4:6; 1 Peter 1:2.

Study Notes — Romans 5:20

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Trapp's Commentary on Romans 5:20
Ellicott's Commentary on Romans 5:20
Adam Clarke's Commentary on Romans 5:20
Cambridge Bible on Romans 5:20
Barnes' Notes on Romans 5:20
Whedon's Commentary on Romans 5:20
Sermons on Romans 5:20

Context — Death in Adam, Life in Christ

18So then, just as one trespass brought condemnation for all men, so also one act of righteousness brought justification and life for all men. 19For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

20The law came in so that the trespass would increase; but where sin increased, grace increased all the more,

21so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

Cross References

	Reference	Text (BSB)
1	Romans 6:1	What then shall we say? Shall we continue in sin so that grace may increase?
2	Titus 3:3–7	For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another. But when the kindness of God our Savior and His love for mankind appeared, He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit. This is the Spirit He poured out on us abundantly through Jesus Christ our Savior, so that, having been justified by His grace, we would become heirs with the hope of eternal life.
3	Romans 6:14	For sin shall not be your master, because you are not under law, but under grace.
4	Psalms 25:11	For the sake of Your name, O LORD, forgive my iniquity, for it is great.
5	Galatians 3:19–25	Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. A mediator is unnecessary, however, for only one party; but God is one. Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law. But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe. Before this faith came, we were held in custody under the law, locked up until faith should be revealed. So the law became our guardian to lead us to Christ, that we might be justified by faith. Now that faith has come, we are no longer under a guardian.
6	Romans 4:15	because the law brings wrath. And where there is no law, there is no transgression.
7	Romans 3:19–20	Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God. Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin.
8	Ephesians 2:1–5	And you were dead in your trespasses and sins, in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience. All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath. But because of His great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved!
9	Luke 7:47	Therefore I tell you, because her many sins have been forgiven, she has loved much. But he who has been forgiven little loves little.”
10	Isaiah 1:18	“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool.

Romans 5:20 Summary

[This verse means that even though the law showed us how sinful we are, God's love and forgiveness are even stronger, and He wants to help us live a life that pleases Him. As it says in Romans 3:20, the law shows us our sin, but it's God's grace that saves us, as seen in Ephesians 2:8-9. By trusting in Jesus, we can receive the power to live a life of love and service to Him. This is a great reminder that we don't have to be controlled by our sin, but can live a life of freedom and joy in Christ, as seen in 2 Corinthians 12:9.]

Frequently Asked Questions

Why did the law increase trespass, doesn't it help us to be holy?

The law showed us our sin, and by trying to follow it, we saw how much we fell short, but as Romans 5:20 says, where sin increased, God's grace increased even more, as seen in Romans 3:20 and Genesis 3:15

Is the law bad since it increased sin?

No, the law is good and holy, as stated in Romans 7:12, but it was weak because of our sinful nature, and its purpose was to lead us to Christ, as seen in Galatians 3:24

How can we understand the balance between law and grace in our lives?

We must recognize that the law reveals our sin, but it's God's grace that saves us, as seen in Ephesians 2:8-9, and as we trust in Christ, we receive the power to live a life pleasing to God

What does it mean that 'grace increased all the more'?

It means that God's love and forgiveness are more than enough to cover our sin, and as we experience His grace, we are empowered to live a life of love and service to Him, as seen in 1 John 1:9 and 2 Corinthians 12:9

Reflection Questions

What are some areas in my life where I've tried to follow the law, but ended up falling short, and how can I apply the truth of God's grace to those areas?
How can I balance the need to recognize my sin with the truth of God's abundant grace, and not become discouraged or self-righteous?
What does it mean for me to 'reign in life' through Jesus Christ, as mentioned in the surrounding verses, and how can I live out that reality in my daily life?
In what ways can I trust in God's grace to increase in my life, even when I feel overwhelmed by my sin or shortcomings?

Gill's Exposition on Romans 5:20

Moreover, the law entered,.... By "the law" is meant, not the law of nature, much less the law of sin; rather the ceremonial law, which came in over and above the moral law; it entered but for a

Jamieson-Fausset-Brown on Romans 5:20

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: Moreover the law entered , [ pareiseelthen (G3922)] - 'entered incidentally' or

Matthew Poole's Commentary on Romans 5:20

Here he shows the reason why the law was given; although before that time sin was in the world, it was that the offence might abound; either strictly, the offence of that one man, or rather largely, the offence of every man. The particle ina (rendered that), is to be taken either causally, and so it is interpreted by , where it is said, the law was added because of transgressions, that thereby the guilt and punishment of sin being more fully discovered, the riches of God’ s free grace and mercy might be the more admired; or else eventually, it so falls out by accident, or by reason of man’ s corruption, that sin is thereby increased or augmented. The law is holy, just, and good, , how then doth that increase sin? Either as it irritates the sinner, ; and ,11, or makes manifest the sin, ,13; thereby sin is known to be, as indeed it is, out of measure sinful. But where sin abounded, grace did much more abound: this is added by way of correction, to mitigate the former assertion, and it lays down a second end of giving the law; the former was the increase and manifestation of sin, the latter is the abounding or superabounding of God’ s grace. There is this difference to be observed; that the first end is universal, for in all men, both good and bad, the law worketh the increase and knowledge of sin; but tho other is particular, and peculiar to the elect: to them only the grace of God is superabundant after that they have abounded in sin, and by how much the greater is their guilt, by so much the greater is the grace of God in the free forgiveness thereof.

Trapp's Commentary on Romans 5:20

20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: Ver. 20. But where sin abounded] But then where sin that abounded in the life, it abounds in the conscience in grief and detestation of it, as the greatest evil. Bonner objected to Mr Philpot, martyr, that he found written in his book, In me Ioanne Philpotto ubi abundavit peccatum, superabundavit et gratia. In me John Philpot, where sin abounds, even grace superabounds. This he said was an arrogant speech. Novum crimen, C. Caesar. Fresh sin, Gaius Caesar. (Acts and Mon.) That the offence might abound] Either by accident, through man’ s corruption, and not of God’ s intention, Romans 7:13. Or if éíá be taken causally, it must be interpreted by Galatians 3:19. God gave the law after the promise, to advance the promise. The law was added because of transgression, sc. that hereby guilt and danger being discovered, we might acknowledge the riches of free grace and mercy.

Ellicott's Commentary on Romans 5:20

(12-21) Contrast between the reign of death introduced by the sin of Adam, and the reign of life introduced by the atonement of Christ. The sequence is, first sin, then death. Now, the death which passed over mankind had its origin in Adam’s sin. Strictly speaking, there could be no individual sin till there was a law to be broken. But in the interval between Adam and Moses, i.e., before the institution of law, death prevailed, over the world. which was a proof that there was sin somewhere. The solution is, that the sin in question was not the individual guilt of individual transgressors, but the single transgression of Adam. Here, then, is the contrast. The single sin of the one man, Adam, brought death upon all mankind; the single act of the one Redeemer cleared away many offences—also for all men. Under the old dispensation law entered in to intensify the evil; but, in like manner, under the new, grace has come in to enhance and multiply the benefit. Thus the remedial system and the condemnatory system are co-extensive, the one over against the other, and the first entirely cancels the second.

Adam Clarke's Commentary on Romans 5:20

Verse 20. The law entered that (ινα) the offence might abound.] After considering various opinions concerning the true meaning of this verse, (see under Romans 5:12,) 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 Galatians 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 ινα, 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.

Cambridge Bible on Romans 5:20

20. Moreover] More simply, But, or (better) Now. In this verse and 21 a new consideration comes in, almost independent of the chain of reasoning, but meant to illustrate the surpassing “abundance” of grace (Romans 5:15-17).the law] Lit. Law; but probably the reference is definite, as implied by the mention of Moses in Romans 5:14. See note on Romans 5:13, on the peculiar position of the Mosaic law.entered] Lit. entered by the side; as if an afterthought in the great plan.—Cp. Galatians 3:19.that the offence might abound] Q. d., “that the disease might be brought to the surface.” This bringing out of latent sinfulness was a real mercy. Cp. Romans 7:13. Obviously St Paul does not mean that this was the only, or chief, aim of the holy Law; but that in view of the question in hand (justification of sinners for Another’s sake,) such was its function. It was to bring out the fact that men were not only guilty “in Adam,” but personally sinful.the offence] Man’s offences, regarded as a single whole. Just below we have “the sin;” the principle of which “the offence” was the expression.sin] Lit. the sin. So just below, the grace. The reference is to sin and grace in their special aspects here.much more abound] These words represent one compound verb in the Gr., and that verb is strengthened by the compounded preposition, and is itself a stronger word than that just used for “the abundance” of sin: where the sin multiplied, there the grace superabounded. On the thought here, see notes on Romans 5:16.

Barnes' Notes on Romans 5:20

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

Whedon's Commentary on Romans 5:20

20. The law entered—Subordinately, yet indispensably, to impose upon the evil deeds of men their guilt and responsibility as sins, so as to render Christ and grace necessary. Abound—Multiply in number.

Sermons on Romans 5:20

	Sermon	Description
	Pardon for the Greatest Sinners by Jonathan Edwards	In this sermon, the preacher emphasizes that pardon and forgiveness are offered to all sinners, regardless of the magnitude of their sins, if they come to God seeking mercy. The in
	I Press Toward the Mark by A.W. Tozer	In this sermon, the preacher emphasizes the importance of seeking God's presence and experiencing His power. He uses the analogy of a pilot assuring passengers that they will soon
	There Were Two Trees in the Garden - Part 2 by Art Katz	In this sermon, the speaker reflects on the significance of examining the creation story in Genesis and how it reveals God's splendor, majesty, and wisdom. The speaker emphasizes t
	With Nothing but God by B.B. Caldwell	In this sermon, the preacher discusses the story of Job and how God stripped him of his wealth and health to deliver him from the pitfalls of Phariseeism. The preacher emphasizes t
	Victory Over Indwelling by Kenneth Wuest	In this sermon, the speaker discusses the concept of the Christian's relationship with the evil nature. He emphasizes that although God separates the Christian from the evil nature
	Definitive Sanctification Part 1 by John Murray	In this sermon, the speaker discusses the concept of living and acting in the world versus being translated into a new world of fear, life, and action after death. The speaker emph
	Accepted by God by Zac Poonen	In this sermon, the preacher emphasizes the importance of having a passionate and persistent prayer life. He uses two parables from the Bible to illustrate this point. The first pa