Compare “he that should come” of Matt. 11:3; Luke 7:19. Adam was a type of Christ in that both were representatives of the entire human family. He was the representative and author of fallen humanity. Christ was the representative and author of restored humanity. In view of this, Christ is called “the last Adam” (1 Cor. 15:45), “the second man” (see v. 47; cf. GC 647). However, there is not only a resemblance but also a great difference between the work of the two Adams, as Paul proceeds to explain.

 Gr. tupos, “type.” This word is common in the NT, but has been variously translated “form” (Rom. 6:17), “print” (John 20:25), “fashion” (Acts 7:44), “manner” (Acts 23:25), “ensample” (Phil. 3:17), “pattern” (Heb. 8:5). It means basically the impression made by a die. Hence it has come to mean “copy,” “figure,” also “a pattern,” “an example.”

 Paul does not go into all the possible implications of what he has said, but focuses simply on his central point, namely, that the effects of Adam’s sin have been passed upon all men. The principle and power of sin and death have been transmitted to all the descendants of Adam. Because his deed affected the whole race, he is a type of the One whose act of righteousness has resulted in the transmission of the principle and power of righteousness and life to all those who are born again into His family (John 1:12, 13).

 That is, in the same manner as Adam sinned—in the face of an express command. Even though men had but a dim knowledge of God’s will, as revealed to them through nature and conscience (ch. 1:20; see on ch. 2:15), they were under some measure of guilt (Matt. 10:15). But apart from possible degrees of individual guilt, death reigned equally over all. Even infants were under its dominion.

 Paul personifies death as he has previously personified sin (see on v. 12). He points to the universal reign of death as evidence of the sweeping effect of Adam’s sin. And this tyranny of death would have been eternal had it not been for the gospel.