https://youtu.be/pgdTUpc86pw
In our verse-by-verse study of Romans last time we completed
Rom 5:15; Our Expanded translation: But not as that transgression (Adam's original sin), so also is that gracious gift (the work of Christ). For if by the transgression of the one (Adam) the many died (spiritual death), much more the grace of the God, and the gift by grace, by the one man, Jesus Christ, who has provided superabundance for the many (who believe in Jesus Christ).
Rom 5:16; "And not as it was by the one that sinned." Paul begins with the emphatic use of the conjunction "kai" (In fact), the objective negative adverb "ou" (not), denying the reality of an alleged fact, plus the comparative particle "hos" (as), plus the preposition "dia" (through) with the genitive of the adjective numeral "eis" (one), plus "anthropos" (man) that is implied but not stated.
"In fact, not like through one (Adam)." Plus the aorist active participle of the verb "hamartano" (who sinned). The aorist tense is the constantive aorist so it refers to a momentary action in past time, (the original sin of Adam). The active voice: Adam produced the sin.
"so is the gift" the Greek word for gift is the nominative subject "dorema " (gift) that refers to the Lord Jesus Christ as the last Adam. "In fact, the gift is not like the one who sinned." The gift is the Lord Jesus Christ who never sinned even though he was under much more pressure to sin than Adam was.
In other words, Jesus is not like the Adam so the intention of this verse is to provide the a fortiori factor for the parenthetical phrase "much more."
"for the judgment was from one to condemnation" the postpositive conjunctive particle "gar" (for) is used in an explanatory sense, plus the affirmative particle "men" that usually works with the particle, "de" in the Classical Greek, as "for on the one hand; so on the other hand."
This is described as the correlative use of the affirmative particle that sets up a contrast between the gift, the Lord Jesus Christ, and the first Adam.
Plus another subject in the nominative singular "krima" (judgment) that usually refers to the action or function of a judge, but here it is describing a judicial verdict.
"for on the one hand the judicial verdict came by one transgression resulting in condemnation." This tells us that the judicial function of God's justice produced the verdict. The verdict came as the result of one sin and it led to the judicial condemnation of the entire human race.
Then we have "ek" (by) plus the ablative from "eis" (one) again (by one sin). This is an ablative of means that is used here to express the basis or source of how something was accomplished.
We have the origin or the source of our condemnation, Adam's sin. Plus "eis" (one) with the accusative of the noun "katakrima" (punishment or condemnation).
Condemnation was the verdict, so "katakrima" (punishment) means to execute the sentence of punishment that results in condemnation.
This means, first of all, from one to many. From one sin (Adam's original sin) many condemnations (the entire human race); from one sin every human being was condemned in spiritual death.
The gift that is the saving work of Jesus Christ on the cross is the means of establishing an a fortiori for this situation.
The gift resulted in many transgressions or sins being judged for one justification for the entire human race. The first Adam committed one sin and the entire human race came under condemnation because of that one sin.
The last Adam was judged for all sins and the entire human race is eligible for justification because of one man's righteousness. This sets up a fortiori that is a restatement with amplification of Rom 5:12; that tells us that all sinned when Adam sinned.
Rom 5:16; But because of one man's work on the cross the entire human race is eligible for justification. On one hand from one sin comes condemnation for all and many sins are produced and on the other hand from judgment for the many sins comes one justification for all. This is described in 2Cor 5:21;