Romans 5 commentary

A blessed change takes place in the sinner's state, when he becomes a true believer, whatever he has been. Being justified by faith he has peace with God. The holy, righteous God, cannot be at peace with a sinner, while under the guilt of sin. Justification takes away the guilt, and so makes way for peace. This is through our Lord Jesus Christ; through him as the great Peace-maker, the Mediator between God and man. The saints' happy state is a state of grace. Into this grace we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, as pardoned offenders. Therein we stand, a posture that denotes perseverance; we stand firm and safe, upheld by the power of the enemy. And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patient sufferers have most of the Divine consolations, which abound as afflictions abound. It works needful experience of ourselves. This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.

Christ died for sinners; not only such as were useless, but such as were guilty and hateful; such that their everlasting destruction would be to the glory of God's justice. Christ died to save us, not in our sins, but from our sins; and we were yet sinners when he died for us. Nay, the carnal mind is not only an enemy to God, but enmity itself, chap. 8:7; Col 1:21. But God designed to deliver from sin, and to work a great change. While the sinful state continues, God loathes the sinner, and the sinner loathes God, Zec 11:8. And that for such as these Christ should die, is a mystery; no other such an instance of love is known, so that it may well be the employment of eternity to adore and wonder at it. Again; what idea had the apostle when he supposed the case of some one dying for a righteous man? And yet he only put it as a thing that might be. Was it not the undergoing this suffering, that the person intended to be benefitted might be released therefrom? But from what are believers in Christ released by his death? Not from bodily death; for that they all do and must endure. The evil, from which the deliverance could be effected only in this astonishing manner, must be more dreadful than natural death. There is no evil, to which the argument can be applied, except that which the apostle actually affirms, sin, and wrath, the punishment of sin, determined by the unerring justice of God. And if, by Divine grace, they were thus brought to repent, and to believe in Christ, and thus were justified by the price of his bloodshedding, and by faith in that atonement, much more through Him who died for them and rose again, would they be kept from falling under the power of sin and Satan, or departing finally from him. The living Lord of all, will complete the purpose of his dying love, by saving all true believers to the uttermost. Having such a pledge of salvation in the love of God through Christ, the apostle declared that believers not only rejoiced in the hope of heaven, and even in their tribulations for Christ's sake, but they gloried in God also, as their unchangeable Friend and all-sufficient Portion, through Christ only.

The design of what follows is plain. It is to exalt our views respecting the blessings Christ has procured for us, by comparing them with the evil which followed upon the fall of our first father; and by showing that these blessings not only extend to the removal of these evils, but far beyond. Adam sinning, his nature became guilty and corrupted, and so came to his children. Thus in him all have sinned. And death is by sin; for death is the wages of sin. Then entered all that misery which is the due desert of sin; temporal, spiritual, eternal death. If Adam had not sinned, he had not died; but a sentence of death was passed, as upon a criminal; it passed through all men, as an infectious disease that none escape. In proof of our union with Adam, and our part in his first transgression, observe, that sin prevailed in the world, for many ages before the giving of the law by Moses. And death reigned in that long time, not only over adults who wilfully sinned, but also over multitudes of infants, which shows that they had fallen in Adam under condemnation, and that the sin of Adam extended to all his posterity. He was a figure or type of Him that was to come as Surety of a new covenant, for all who are related to Him.

Through one man's offence, all mankind are exposed to eternal condemnation. But the grace and mercy of God, and the free gift of righteousness and salvation, are through Jesus Christ, as man: yet the Lord from heaven has brought the multitude of believers into a more safe and exalted state than that from which they fell in Adam. This free gift did not place them anew in a state of trial, but fixed them in a state of justification, as Adam would have been placed, had he stood. Notwithstanding the differences, there is a striking similarity. As by the offence of one, sin and death prevailed to the condemnation of all men, so by the righteousness of one, grace prevailed to the justification of all related to Christ by faith. Through the grace of God, the gift by grace has abounded to many through Christ; yet multitudes choose to remain under the dominion of sin and death, rather than to apply for the blessings of the reign of grace. But Christ will in nowise cast out any who are willing to come to him.

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.

1. Being then justified, etc. The Apostle begins to illustrate by the effects, what he has hitherto said of the righteousness of faith: and hence the whole of this chapter is taken up with amplifications, which are no less calculated to explain than to confirm. He had said before, that faith is abolished, if righteousness is sought by works; and in this case perpetual inquietude would disturb miserable souls, as they can find nothing substantial in themselves: but he teaches us now, that they are rendered quiet and tranquil, when we have obtained righteousness by faith, we have peace with God; and this is the peculiar fruit of the righteousness of faith. When any one strives to seek tranquillity of conscience by works, (which is the case with profane and ignorant men,) he labors for it in vain; for either his heart is asleep through his disregard or forgetfulness of God’s judgment, or else it is full of trembling and dread, until it reposes on Christ, who is alone our peace.

Then peace means tranquillity of conscience, which arises from this, — that it feels itself to be reconciled to God. This the Pharisee has not, who swells with false confidence in his own works; nor the stupid sinner, who is not disquieted, because he is inebriated with the sweetness of vices: for though neither of these seems to have a manifest disquietude, as he is who is smitten with a consciousness of sin; yet as they do not really approach the tribunal of God, they have no reconciliation with him; for insensibility of conscience is, as it were, a sort of retreating from God. Peace with God is opposed to the dead security of the flesh, and for this reason, — because the first thing is, that every one should become awakened as to the account he must render of his life; and no one can stand boldly before God, but he who relies on a gratuitous reconciliation; for as long as he is God, all must otherwise tremble and be confounded. And this is the strongest of proofs, that our opponents do nothing but prate to no purpose, when they ascribe righteousness to works; for this conclusion of Paul is derived from this fact, — that miserable souls always tremble, except they repose on the grace of Christ.

2. Through whom we have access, Calvin leaves out καὶ, “also.” Griesbach retains it. The omission is only in one MS., and in the Syriac and Ethiopic versions: it is rendered νυν by Theodoret But its meaning here seems not to be “also,” but “even” or “yea:” for this verse contains in part the same truth as the former. The style of Paul is often very like that of the Prophets, that is, the arrangement of his sentences is frequently on their model. In the Prophets, and also in the Psalms, we find often two distichs and sometimes two verses containing the same sentiment, only the latter distich states it differently, and adds something to it. See, for example, Psalm 32:1, 2. such is exactly the case here. “Justified by faith,” and “this grace in which we stand,” are the same. “Through our Lord Jesus Christ” and “through whom we have access,” are identical in their import. The additional idea in the second verse is the last clause. That we may see how the whole corresponds with the Prophetic style, the two verses shall be presented in lines, —

1. Having then been justified by faith, We have peace with God, Through our Lord Jesus Christ;

2. Through whom we have had, yea, the access by faith To this grace, in which we stand, And exult in the hope of the glory of God.

The illative, then, is to be preferred to therefore, as it is an inference, not from a particular verse or a clause, but from what the Apostle had been teaching. By the phrase, “the glory of God,” is meant the glory which God bestows: it is, to use the words of Professor Stuart, “genitivus auctoris.”

The word “access,” προσαγωγὴν has two meanings, — introduction (adductio) — and access (accessio.) The verb προσάγειν, is used in 1 Peter 3:18, in the sense of introducing, leading or bringing to. So Christ, as Wolfius remarks, may be considered to be here represented as the introducer and reconciler, through whom believers come to God and hold intercourse with him. “Introduction” is the version of Macknight; and Doddridge has also adopted this idea. — Ed. etc. Our reconciliation with God depends only on Christ; for he only is the beloved Son, and we are all by nature the children of wrath. But this favor is communicated to us by the gospel; for the gospel is the ministry of reconciliation, by the means of which we are in a manner brought into the kingdom of God. Rightly then does Paul set before our eyes in Christ a sure pledge of God’s favor, that he might more easily draw us away from every confidence in works. And as he teaches us by the word access, that salvation begins with Christ, he excludes those preparations by which foolish men imagine that they can anticipate God’s mercy; as though he said, “Christ comes not to you, nor helps you, on account of your merits.” He afterwards immediately subjoins, that it is through the continuance of the same favor that our salvation becomes certain and sure; by which he intimates, that perseverance is not founded on our power and diligence, but on Christ; though at the same time by saying, that we stand, he indicates that the gospel ought to strike deep roots into the hearts of the godly, so that being strengthened by its truth, they may stand firm against all the devices of Satan and of the flesh. And by the word stand, he means, that faith is not a changeable persuasion, only for one day; but that it is immutable, and that it sinks deep into the heart, so that it endures through life. It is then not he, who by a sudden impulse is led to believe, that has faith, and is to be reckoned among the faithful; but he who constantly, and, so to speak, with a firm and fixed foot, abides in that station appointed to him by God, so as to cleave always to Christ.

And glory in the hope, etc. The reason that the hope of a future life exists and dares to exult, is this, — because we rest on God’s favor as on a sure foundation: for Paul’s meaning is, that though the faithful are now pilgrims on the earth, they yet by hope scale the heavens, so that they quietly enjoy in their own bosoms their future inheritance. And hereby are subverted two of the most pestilent dogmas of the sophists. What they do in the first place is, they bid Christians to be satisfied with moral conjecture as to the perception of God’s favor towards them; and secondly, they teach that all are uncertain as to their final perseverance; but except there be at present sure knowledge, and a firm and undoubting persuasion as to the future, who would dare to glory? The hope of the glory of God has shone upon us through the gospel, which testifies that we shall be participators of the Divine nature; for when we shall see God face to face, we shall be like him. (2 Peter 1:4; 1 John 3:2.)

Romans 5:3-5

3. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

3. Neque id modo, sed gloriamur Gloriamur — καυχώμεθα. The same as in the preceding verse, and rendered “boast” by Macknight, and in the former verse by Doddridge and here, “glory.” “Boast” is certainly not a proper word, for it is commonly used in a bad sense. “Rejoice” is too feeble, for it means exultation and triumph. — Ed. etiam in afflictionibus; scientes quod tribulatio patientiam efficiat;

4. And patience, experience; and experience, hope:

4. Patientia vero probationem; probatio autem spem:

5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

5. Porro spes non pudefacit, quoniam dilectio Dei diffusa est in cordibus nostris per Spiritum santum, qui datus est nobis.

3. Not only so, etc. That no one might scoffingly object and say, that Christians, with all their glorying, are yet strangely harassed and distressed in this life, which condition is far from being a happy one, — he meets this objection, and declares, not only that the godly are prevented by these calamities from being blessed, but also that their glorying is thereby promoted. To prove this he takes his argument from the effects, and adopts a remarkable gradation, and at last concludes, that all the sorrows we endure contribute to our salvation and final good.

By saying that the saints glory in tribulations, he is not to be understood, as though they dreaded not, nor avoided adversities, or were not distressed with their bitterness when they happened, (for there is no patience when there is no feeling of bitterness;) but as in their grief and sorrow they are not without great consolation, because they regard that whatever they bear is dispensed to them for good by the hand of a most indulgent Father, they are justly said to glory: for whenever salvation is promoted, there is not wanting a reason for glorying.

We are then taught here what is the design of our tribulations, if indeed we would prove ourselves to be the children of God. They ought to habituate us to patience; and if they do not answer this end, the work of the Lord is rendered void and of none effect through our corruption: for how does he prove that adversities do not hinder the glorying of the faithful, except that by their patience in enduring them, they feel the help of God, which nourishes and confirms their hope? They then who do not learn patience, do not, it is certain, make good progress. Nor is it any objection, that there are recorded in Scripture some complaints full of despondency, which the saints had made: for the Lord sometimes so depresses and straitens for a time his people, that they can hardly breathe, and can hardly remember any source of consolation; but in a moment he brings to life those whom he had nearly sunk in the darkness of death. So that what Paul says is always accomplished in them —

“We are in every way oppressed, but not made anxious; we are in danger, but we are not in despair; we suffer persecution, but we are not forsaken; we are cast down but we are not destroyed.” (2 Corinthians 4:8.)

Tribulation produces (efficiat) patience, etc. This is not the natural effect of tribulation; for we see that a great portion of mankind are thereby instigated to murmur against God, and even to curse his name. But when that inward meekness, which is infused by the Spirit of God, and the consolation, which is conveyed by the same Spirit, succeed in the place of our stubbornness, then tribulations become the means of generating patience; yea, those tribulations, which in the obstinate can produce nothing but indignation and clamorous discontent.

4. Patience, probation, etc. James, adopting a similar gradation, seems to follow a different order; for he says, that patience proceeds from probation: but the different meaning of the word is what will reconcile both. Paul takes probation for the experience which the faithful have of the sure protection of God, when by relying on his aid they overcome all difficulties, even when they experience, whilst in patiently enduring they stand firm, how much avails the power of the Lord, which he has promised to be always present with his people. James takes the same word for tribulation itself, according to the common usage of Scripture; for by these God proves and tries his servants: and they are often called trials. The word in James is δοκίμιον while here it is δοκιμὴ. The first means a test, or the act of testing — trial; and the second, the result of testing — experience, and is rendered in our version “proof,” 2 Corinthians 2:9, — “experiment,” 2 Corinthians 9:13, — and in 2 Corinthians 8:2, “trial,” which ought to be experience. Beza says, that the first bears to the second a similar relation as cause bears to effect: the one thing is testing or probation, and the other is the experience that is thereby gained.

The word is rendered here, not very intelligibly, “approbation,” both by Macknight and Stuart; but more correctly, “experience,” by Beza and Doddridge. — Ed.

According then to the present passage, we then only make advances in patience as we ought, when we regard it as having been continued to us by God’s power, and thus entertain hope as to the future, that God’s favor, which has ever succored us in our necessities, will never be wanting to us. Hence he subjoins, that from probation arises hope; for ungrateful we should be for benefits received, except the recollection of them confirms our hope as to what is to come.

5. Hope maketh not ashamed, etc.; Chalmers observes, that there are two hopes mentioned in this passage, — the hope of faith in the second verse, and the hope of experience in this. “The hope of the fourth verse,” he says, “is distinct from and posterior to the hope of the second; and it also appears to be derived from another source. The first hope is hope in believing, a hope which hangs direct on the testimony of God...The second hope is grounded on distinct considerations — not upon what the believer sees to be in the testimony of God, but upon what he finds to be in himself. — It is the fruit not of faith, but of experience; and is gathered not from the word that is without, but from the feeling of what passes within.” — Ed. that is, it regards salvation as most certain. It hence appears, that the Lord tries us by adversities for this end, — that our salvation may thereby be gradually advanced. Those evils then cannot render us miserable, which do in a manner promote our happiness. And thus is proved what he had said, that the godly have reasons for glorying in the midst of their afflictions.

For the love of God, etc. I do not refer this only to the last sentence, but to the whole of the preceding passage. I therefore would say, — that by tribulations we are stimulated to patience, and that patience finds an experiment of divine help, by which we are more encouraged to entertain hope; for however we may be pressed and seem to be nearly consumed, we do not yet cease to feel God’s favor towards us, which affords the richest consolation, and much more abundant than when all things happen prosperously. For as that happiness, which is so in appearance, is misery itself, when God is adverse to and displeased with us; so when he is propitious, even calamities themselves will surely be turned to a prosperous and a joyful issue. Seeing all things must serve the will of the Creator, who, according to his paternal favor towards us, (as Paul declares in the eighth chapter,) overrules all the trials of the cross for our salvation, this knowledge of divine love towards us is instilled into our hearts to the Spirit of God; for the good things which God has prepared for his servants are hid from the ears and the eyes and the minds of men, and the Spirit alone is he who can reveal them. And the word diffused, is very emphatical; for it means that the revelation of divine love towards us is so abounding that it fills our hearts; and being thus spread through every part of them, it not only mitigates sorrow in adversities, but also, like a sweet seasoning, it renders tribulations to be loved by us. “The love of God” in this passage may mean either the love of which God is the object — love to God, or the love which he possesses — God’s love to us: the usus loquendi would admit either of these meanings; and hence commentators have differed on the point. The expression, τὴν ἀγάπην τοῦ Θεοῦ, in Luke 12:42, John 5:42, and in other places, means “love to God;” ἡ ἀγάπη τοῦ Θεοῦ, in 1 John 4:9, signifies clearly the love of God to us. The meaning then can alone be ascertained by the context and by the wording of the sentence. It stands connected with Christian graces, patience and hope; and this favors the first view, that it is love to God produced within by the Spirit. Then the verb, ἐκκέχυται — is poured out or poured forth, seems more suitable to the idea of love being communicated as a gift, or as a holy feeling within. It is further what prevents hope from being disappointed; it is some good or enjoyment that now strengthens and satisfies hope; and to love God who first loved us is to realize in a measure what hope expects; and when it is said that it is diffused by the Spirit, we are reminded of what Paul says in (Galatians 5:22, that “love” is one of the fruits of the Spirit. But it may, on the other hand, be alleged, that the verse stands connected with what follows, as the next verse begins with “for,” and that the subsequent context most clearly refers to the love of God to us; and this evidently decides the question.

The first view, our love to God, has been adopted by Augustine, Mede, Doddridge, Scott, and Stuart; and the other, God’s love to us, by Chrysostom, Beza, Pareus, Grotius, Hodge, and Chalmers, and also by Schleusner who gives this paraphrase, “Amor Dei abunde nobis declaratus est — the love of God is abundantly declared to us.” — Ed.

He says further, that the Spirit is given, that is, bestowed through the gratuitous goodness of God, and not conferred for our merits; according to what Augustine has well observed, who, though he is mistaken in his view of the love of God, gives this explanation, — that we courageously bear adversities, and are thus confirmed in our hope, because we, having been regenerated by the Spirit, do love God. It is indeed a pious sentiment, but not what Paul means: for love is not to be taken here in an active but a passive sense. And certain it is, that no other thing is taught by Paul than that the true fountain of all love is, when the faithful are convinced that they are loved by God, and that they are not slightly touched with this conviction, but have their souls thoroughly imbued with it.

Romans 5:6-9

6. For when we were yet without strength, in due time Christ died for the ungodly.

6. Christus enim, quum adhuc essemus infirmi secundum rationem Temporis, pro impiis mortuus est:

7. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die.

7. Vix sane pro justo quis moriatur; nam pro bono forsan aliquis etiam mori audeat.

8. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

8. Confimat autem erga nos charitatem Deus quod peccatores quum Adhuc essemus, Christus pro nobis mortuus est:

9. Much more then, being now justified by his blood, we shall be saved from wrath through him.

9. Multo igitur magis, justificati nunc per sanguinem ejus, servabimur per ipsum ab ira.

6. For Christ, etc. I ventured not in my version to allow myself so much liberty as to give this rendering, “In the time in which we were weak;” and yet I prefer this sense. An argument begins here, which is from the greater to the less, and which he afterwards pursues more at large: and though he has not woven the thread of his discourse so very distinctly, yet its irregular structure does not disturb the meaning. “If Christ,” he says, “had mercy on the ungodly, if he reconciled enemies to his Father, if he has done this by the virtue of his death, much more easily will he save them when justified, and keep those restored to favor in the possession of it, especially when the influence of his life is added to the virtue of his death.” On the argument of this verse, and on what follows to the tenth verse, Professor Stuart makes this remark, — “The passage before us seems to be more direct, in respect to the perseverance of the saints, than almost any other passage in the Scriptures which I can find. The sentiment here is not dependent on the form of a particular expression, (as it appears to be in some other passages); but it is fundamentally connected with the very nature of the argument.” — Ed. The time of weakness some consider to be that, when Christ first began to be manifested to the world, and they think that those are called weak, who were like children under the tuition of the law. I apply the expression to every one of us, and I regard that time to be meant, which precedes the reconciliation of each one with God. For as we are all born the children of wrath, so we are kept under that curse until we become partakers of Christ. And he calls those weak, who have nothing in themselves but what is sinful; for he calls the same immediately afterwards ungodly. And it is nothing new, that weakness should be taken in this sense. He calls, in 1 Corinthians 12:22, the covered parts of the body weak; and, in 2 Corinthians 10:10, he designates his own bodily presence weak, because it had no dignity. And this meaning will soon again occur. When, therefore, we were weak, that is, when we were in no way worthy or fit that God should look on us, at this very time Christ died for the ungodly: for the beginning of religion is faith, from which they were all alienated, for whom Christ died. And this also is true as to the ancient fathers, who obtained righteousness before he died; for they derived this benefit from his future death. Others, as well as Calvin, such as Chrysostom and Erasmus, have connected κατὰ καιρὸν with the preceding, and not with the following words. Pareus, who inclined to the same view, gives this explanation, — “He distinguishes the former from the present state, as though he said, ‘We who are now justified by faith were formerly ungodly.’” Chrysostom refers to the time of the law, and considers the weakness here to be that of man under the law. This gives an emphatic meaning to “weak,” which otherwise it seems not to have, and is countenanced by what is said in Romans 8:3, where the law is said to be weak, but weak on account of the weakness of the flesh. At the same time it must be observed, that most commentators, like Beza, connect these words, κατὰ καιρὸν, with the death of Christ, as having taken place “in due time,” appointed by God, and pre-signified by the prophets, according to what is said in Galatians 4:4. — Ed.

7. For a just man, etc. The meaning of the passage has constrained me to render the particle γὰρ as an affirmative or declarative rather than as a causative. The import of the sentence is this, “Most rare, indeed, is such an example to be found among men, that one dies for a just man, though this may sometimes happen: but let this be granted, yet for an ungodly man none will be found willing to die: this is what Christ has done.” Calvin has omitted what is said of the “good” man; for whom, it is said, one would perhaps even dare to die. The “just,” δίκαιος, is he who acts according to what justice requires, and according to what the Rabbins say, “What is mine is mine, and what is thine is thine,” שלי שלי ושלך שלך: but the “good,” ἀγαθὸς, is the kind, the benevolent, the beneficient, called טוב in Hebrew; who is described by Cicero as one who does good to those to whom he can, (vir bonus est is, qui prodest quibus potest.)

There is here an evident contrast between these words and those employed in Romans 5:6 and 8, to designate the character of those for whom Christ died. The just, δίκαιος, is the opposite of the “ungodly,” ἀσέβης; who, by not worshipping and honoring God, is guilty of injustice of the highest kind, and in this sense of being unjust it is found in Romans 4:5, where God is said to “justify the ungodly,” that is, him who is unjust by withholding from God the homage which rightly belongs to him. Phavorinus gives ἀθέμιτος, unlawful, unjust, as one of its meanings. — What forms a contrast with “good” is sinner, ἁμαρτωλός, which often means wicked, mischievous, one given to vice and the doing of evil. Suidas describes ἁμαρτωλοί as those who determine to live in transgression, οἱ παρανομίᾳ συζὢν προαιρούμενοι; and Schleusner gives “scelestus — wicked,” “flagitiosus — full of mischief,” as being sometimes its meaning.

But the description goes farther, for in Romans 5:10 the word “enemies ἐχθροὶ,” is introduced in order to complete the character of those for whom Christ died. They were not only “ungodly,” and therefore unjust towards God, and “wicked,” given to all evils; but also “enemies,” entertaining hatred to God, and carrying on war, as it were, against him. — Ed. Thus it is an illustration, derived from a comparison; for such an example of kindness, as Christ has exhibited towards us, does not exist among men.

8. But God confirms, etc. The verb, συνίστησι, has various meanings; that which is most suitable to this place is that of confirming; for it was not the Apostle’s object to excite our gratitude, but to strengthen the trust and confidence of our souls. He then confirms, that is, exhibits his love to us as most certain and complete, inasmuch as for the sake of the ungodly he spared not Christ his own Son. In this, indeed, his love appears, that being not moved by love on our part, he of his own good will first loved us, as John tells us. (1 John 3:16.) — Those are here called sinners, (as in many other places,) who are wholly vicious and given up to sin, according to what is said in John 9:31, “God hears not sinners,” that is, men abandoned and altogether wicked. The woman called “a sinner,” was one of a shameful character. (Luke 7:37.) And this meaning appears more evident from the contrast which immediately follows, — for being now justified through his blood: for since he sets the two in opposition, the one to the other, and calls those justified who are delivered from the guilt of sin, it necessarily follows that those are sinners who, for their evil deeds, are condemned. The meaning given to συνίστησι is not peculiar. It is used with an accusative in two senses, — to recommend, to commend, to praise, as in Romans 16:1; 2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12, 18; and also, to prove, to demonstrate, to shew, to render manifest or certain, and thus to confirm, as in Romans 3:5; 2 Corinthians 6:4; 7:11; Galatians 2:18; Schleusner refers to this passage as an instance of the latter meaning. That God proved, or rendered manifest, or conspicuously shewed, his love, seems to be the most suitable idea, as the proof or the evidence is stated in the words which follow. The Syriac version gives the sense of shewing or proving. Vatablus has “proves” or verifies; Grotius, “renders conspicuous,” Beza, “commends,” as our version and Macknight; Doddridge, “recommends;” Hodge, “renders conspicuous.” — Ed. The import of the whole is, — since Christ has attained righteousness for sinner by his death, much more shall he protect them, being now justified, from destruction. And in the last clause he applies to his own doctrine the comparison between the less and the greater: for it would not have been enough for salvation to have been once procured for us, were not Christ to render it safe and secure to the end. And this is what the Apostle now maintains; so that we ought not to fear, that Christ will cut off the current of his favor while we are in the middle of our course: for inasmuch as he has reconciled us to the Father, our condition is such, that he purposes more efficaciously to put forth and daily to increase his favor towards us.

Romans 5:10

10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

10. Si enim quum inimici essemus, reconciliati sumus Deo per mortem Filii ejus; multo magis, reconciliati, servabimur per vitam ipsius.

10. This is an explanation of the former verse, amplified by introducing a comparison between life and death. We were enemies, he says, when Christ interposed for the purpose of propitiating the Father: through this reconciliation we are now friends; since this was effected by his death; much more influential and efficacious will be his life. “By his life,” the abstract for the concrete; it means, “through him being alive,” being at God’s right hand, having every power committed to him, and making intercession for us Romans 8:34. “Because I live, ye shall live also.” John 14:19. — Ed. We hence have ample proofs to strengthen our hearts with confidence respecting our salvation. By saying that we were reconciled to God by the death of Christ, he means, that it was the sacrifice of expiation, by which God was pacified towards the world, as I have showed in the fourth chapter.

But the Apostle seems here to be inconsistent with himself; for if the death of Christ was a pledge of the divine love towards us, it follows that we were already acceptable to him; but he says now, that we were enemies. To this answer, that as God hates sin, we are also hated by him his far as we are sinners; but as in his secret counsel he chooses us into the body of Christ, he ceases to hate us: but restoration to favor is unknown to us, until we attain it by faith. Hence with regard to us, we are always enemies, until the death of Christ interposes in order to propitiate God. And this twofold aspect of things ought to be noticed; for we do not know the gratuitous mercy of God otherwise than as it appears from this — that he spared not his only-begotten Son; for he loved us at a time when there was discord between him and us: nor can we sufficiently understand the benefit brought to us by the death of Christ, except this be the beginning of our reconciliation with God, that we are persuaded that it is by the expiation that has been made, that he, who was before justly angry with us, is now propitious to us. Since then our reception into favor is ascribed to the death of Christ, the meaning is, that guilt is thereby taken away, to which we should be otherwise exposed.

Romans 5:11

11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

11. Non solum autem, sed etiam gloriamur in Deo per Dominum Iesum Christum, per quem nunc reconciliationem accepimus.

11. And not this only, etc. He now ascends into the highest strain of glorying; for when we glory that God is ours, whatever blessings can be imagined or wished, ensue and flow from this fountain; for God is not only the chief of all good things, but also possesses in himself the sum and substance of all blessings; and he becomes ours through Christ. We then attain this by faith, — that nothing is wanting to us as to happiness. Nor is it in vain that he so often mentions reconciliation: it is, first, that we may be taught to fix our eyes on the death of Christ, whenever we speak of our salvation; and, secondly, that we may know that our trust must be fixed on nothing else, but on the expiation made for our sins.

Romans 5:12-14

12. Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

12. Quamobrem sicut per unum hominem peccatmn in mundum introiit, et per peccatum mors; atque ita in omnes homines mors pervagata est. quandoquidem omnes peccaverunt:

13. (For until the law sin was in the world: but sin is not imputed when there is no law.

13. (Nam usque ad legem peccatum erat in mundo; peccatum autem non imputatur, quum non est lex:

14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

14. Sed regnavit mors ab Adam usque ad Mosen, etiam in eos qui non peccaverunt ad similitudinem prævericationis Adam, qui est figura futuri.

12 Wherefore as, etc. He now begins to enlarge on the same doctrine, by comparing with it what is of an opposite character. For since Christ came to redeem us from the calamity into which Adam had fallen, and had precipitated all his posterity with him, we cannot see with so much clearness what we have in Christ, as by having what we have lost in Adam set before us, though all things on both sides are not similar: hence Paul subjoins an exception, which we shall notice in its place; and we shall also point out any other difference that may occur. The incompleteness of the sentence sometimes renders it obscure, as when the second clause, which answers to the former, is not expressed. But we shall endeavor to make both plain when we come to those parts. The beginning of this verse has occasioned a vast number of conjectures, both as to the connection and as to the corresponding clause to the first sentence. Most agree in the main with Calvin on these two points. Hodge announces a similar view as to the connection in these words, — “The idea of men being regarded and treated, not according to their own merits, but the merit of another, is contrary to the common mode of thinking among men. The Apostle illustrates and enforces it by an appeal to the great analogous fact in the history of the world.”

As to the corresponding clause, that it is found in the 18th verse, there is a common consent, — Pareus, Willet, Grotius, Doddridge, Scott, Stuart, Chalmers, etc.; the intervening verses are viewed as parenthetic.

The phrase, διὰ τοῦτο, and also διὸ and οὖν, are sometimes used anticipatively as well as retrospectively, as their corresponding particles are often in Hebrew. See note on Romans 2:1. That Paul uses διὰ τοῦτο in this way appears evident from Romans 4:16; Romans 13:6; 1 Corinthians 11:10. It anticipates here, as I think, what is afterwards expressed by ἐφ ᾧ, as in Romans 4:16, by ἵνα, in Romans 13:6, by γὰρ, and in 1 Corinthians 11:10, by διὰ before angels. Then the meaning of the verse would be conveyed by the following rendering, —

12. For this reason — as through one man sin entered into the world, and through sin death, even so death came on all men, because all have sinned.

According to this view, the corresponding clause is in the verse itself. The sentiment of the passage is this, — through one man sin entered and death followed; and death followed as to all mankind, because all had sinned. Then, according to his usual manner, the Apostle takes up the last subject, “sin,” issuing in the death of all; and at the end of the Romans 5:14 he goes back to “the one man,” Adam, who he says was a type of another: and this sentence is made the text of what follows till the end of the Romans 5:19. Having before referred to the state of things before the “law,” in the two remaining verses he refers to the bearing of the law on his subject, and shows that there is in Christ an abundant provision for the increase of sin occasioned by the law.

So abundant is grace that it is fully sufficient to remove original sin, actual sins — its fruits, and the sins discovered by the law, and by its means increased and enhanced. Hence superabundance is ascribed to it. — Ed.

Sin entered into the world, etc. Observe the order which he keeps here; for he says, that sin preceded, and that from sin death followed. There are indeed some who contend, that we are so lost through Adam’s sin, as though we perished through no fault of our own, but only, because he had sinned for us. But Paul distinctly affirms, that sin extends to all who suffer its punishment: and this he afterwards more fully declares, when subsequently he assigns a reason why all the posterity of Adam are subject to the dominion of death; and it is even this — because we have all, he says, sinned. But to sin in this case, is to become corrupt and vicious; for the natural depravity which we bring, from our mother’s womb, though it brings not forth immediately its own fruits, is yet sin before God, and deserves his vengeance: and this is that sin which they call original. For as Adam at his creation had received for us as well as for himself the gifts of God’s favor, so by falling away from the Lord, he in himself corrupted, vitiated, depraved, and ruined our nature; for having been divested of God’s likeness, he could not have generated seed but what was like himself. Hence we have all sinned; for we are all imbued with natural corruption, and so are become sinful and wicked. Frivolous then was the gloss, by which formerly the Pelagians endeavored to elude the words of Paul, and held, that sin descended by imitation from Adam to the whole human race; for Christ would in this case become only the exemplar and not the cause of righteousness. Besides, we may easily conclude, that he speaks not here of actual sin; for if everyone for himself contracted guilt, why did Paul form a comparison between Adam and Christ? It then follows that our innate and hereditary depravity is what is here referred to. The particles ἐφ ᾦ, at the end of this verse, have been variously rendered, without much change in the meaning. “In quo — in which,” i.e., sin, Augustine; “in quo — in whom,” i.e., man, Chrysostom and Beza; “per quem — by or through whom,” Grotius; “propterea quod,” vel, “quia,” vel, “quoniam — because,” Luther, Pareus, and Raphelius; which is the same with that of Calvin See Matthew 26:50; 2 Corinthians 5:4; Philippians 3:12

Wolfius quotes a singular passage from a Jewish Rabbi, Moses Tranensis, “In the sin which the first man sinned, the whole world through him (or in him, בו) sinned: for he was every man, or all mankind — כי זה כל אדם.” The idea is exactly the same with that of the Apostle.

“There are three things,” says Pareus, “which are to be considered in Adam’s sin, — the sinful act, the penalty of the law, and the depravity of nature; or in other words, the transgression of the command, the punishment of death, and natural corruption, which was the loss of God’s image, and in its stead came deformity and disorder. From none of these his posterity are free, but all these have descended to them; there is a participation of the transgression, an imputation of guilt, and the propagation of natural depravity. There is a participation of the sin; for all his posterity were seminally in his loins, so that all sinned in his sin, as Levi paid tithes in the loins of Abraham; and as children are a part of their parents, so children are in a manner partakers of their parents’ sin. There is also an imputation of guilt, for the first man so stood in favor, that when he sinned, not only he, but also all his posterity fell with him, and became with him subject to eternal death. And lastly, there is the propagation or the generation of a dreadful deformity of nature; for such as Adam became after the fall, such were the children he begat, being after his own image, and not after the image of God. Genesis 5:1. All these things, as to the first sin, apply to the parent and also to the children, with only this difference — that Adam sinning first transgressed, first contracted guilt, and first depraved his nature, — and that all these things belong to his posterity by participation, imputation, and propagation.”

Both Stuart and Barnes stumble here; and though they denounce theorizing, and advocate adherence to the language of Scripture, they do yet theorize and attempt to evade the plain and obvious meaning of this passage. But in trying to avoid one difficulty, they make for themselves another still greater. The penalty, or the imputation of guilt, they admit; which is indeed undeniable, as facts, as well as Scripture, most clearly prove: but the participation they deny, though words could hardly be framed to express it more distinctly than the words of this verse; and thus, according to their view, a punishment is inflicted without a previous implication in an offense; while the Scriptural account of the matter is, according to what Calvin states, that “sin extends to all who suffer its punishment,” though he afterwards explains this in a way that is not altogether consistent. — Ed.

13. For until the law, etc. This parenthesis anticipates an objection: for as there seems to be no transgression without the law, it might have been doubted whether there were before the law any sin: that there was after the law admitted of no doubt. The question only refers to the time preceding the law. To this then he gives this answer, — that though God had not as yet denounced judgment by a written law, yet mankind were under a curse, and that from the womb; and hence that they who led a wicked and vicious life before the promulgation of the law, were by no means exempt from the condemnation of sin; for there had always been some notion of a God, to whom honor was due, and there had ever been some rule of righteousness. This view is so plain and so clear, that of itself it disproves every opposite notion.

But sin is not imputed, etc. Without the law reproving us, we in a manner sleep in our sins; and though we are not ignorant that we do evil, we yet suppress as much as we can the knowledge of evil offered to us, at least we obliterate it by quickly forgetting it. While the law reproves and chides us, it awakens us as it were by its stimulating power, that we may return to the consideration of God’s judgment. The Apostle then intimates that men continue in their perverseness when not roused by the law, and that when the difference between good and evil is laid aside, they securely and joyfully indulge themselves, as if there was no judgment to come. But that before the law iniquities were by God imputed to men is evident from the punishment of Cain, from the deluge by which the whole world was destroyed, from the fate of Sodom, and from the plagues inflicted on Pharaoh and Abimelech on account of Abraham, and also from the plagues brought on the Egyptians. That men also imputed sin to one another, is clear from the many complaints and expostulations by which they charged one another with iniquity, and also from the defenses by which they labored to clear themselves from accusations of doing wrong. There are indeed many examples which prove that every man was of himself conscious of what was evil and of what was good: but that for the most part they connived at their own evil deeds, so that they imputed nothing as a sin to themselves unless they were constrained. When therefore he denies that sin without the law is imputed, he speaks comparatively; for when men are not pricked by the goads of the law, they become sunk in carelessness. This verse, as bearing on the argument, maybe viewed rather differently. This and the following verse contain an explanation or an illustration of the last, Romans 5:12. He states in this verse two things: a fact and a general principle; the fact is, that sin, the first sin in its evident effects, (for he speaks throughout of no other sin, as to Adam, or as producing death,) was in the world before the law of Moses was given; and the general principle he avows is, that no sin is imputed where there is no law. Having made this last admission, he proceeds in the Romans 5:14 to say, that “nevertheless,” or notwithstanding, death, the effect of sin, prevailed in the world, and prevailed even as to those who did not actually or personally sin as Adam did. He takes no account of personal sins, for his object was to show the effects of the first sin. And then he says, that in is respect Adam was a kind of type, a figure, a representative of Christ who was to come; and in the three verses which follow, Romans 5:15, 16, and 17, he traces the similitude between the two, pointing out at the same time the difference, which in every instance is in favor of the last Adam. That τύπος signifies here likeness and not identity, is quite certain, whatever may be its common meaning because its import is exemplified and illustrated in the verses which follow. — Ed.

But Paul wisely introduced this sentence, in order that the Jews might hence more clearly learn how grievously they offended, inasmuch as the law openly condemned them; for if they were not exempted from punishment whom God had never summoned as guilty before his tribunal, what would become of the Jews to whom the law, like a herald, had proclaimed their guilt, yea, on whom it denounced judgment? There may be also another reason adduced why he expressly says, that sin reigned before the law, but was not imputed, and that is, that we may know that the cause of death proceeds not from the law, but is only made known by it. Hence he declares, that all became miserably lost immediately after the fall of Adam, though their destruction was only made manifest by the law. If you translate this adversative δε, though, the text would run better; for the meaning is, that though men may indulge themselves, they cannot yet escape God’s judgment, even when there is no law to reprove them.

Death reigned from Adam, etc. He explains more clearly that it availed men nothing that from Adam to the time when the law was promulgated, they led a licentious and careless life, while the difference between good and evil was willfully rejected, and thus, without the warning of the law, the remembrance of sin was buried; yea, that this availed them nothing, because sin did yet issue in their condemnation. It hence appears, that death even then reigned; for the blindness and obduracy of men could not stifle the judgment of God.

14. Even over them, etc. Though this passage is commonly understood of infants, who being guilty of no actual sin, die through original sin, I yet prefer to regard it as referring to all those who sinned without the law; for this verse is to be connected with the preceding clause, which says, that those who were without the law did not impute sin to themselves. Hence they sinned not after the similitude of Adam’s transgression; for they had not, like him, the will of God made known to them by a certain oracle: for the Lord had forbidden Adam to touch the fruit of the tree of the knowledge of good and evil; but to them he had given no command besides the testimony of conscience. The Apostle then intended to imply, that it did not happen through the difference between Adam and his posterity that they were exempt from condemnation. Infants are at the same time included in their number.

Who is a type of him who was to come. This sentence is put instead of a second clause; for we see that one part only of the comparison is expressed, the other is omitted — an instance of what is called anacoluthon Ανακόλουθον, not consequent: a figure in grammar when a word or a clause, required by a former one, is not put down. — Ed. You are then to take the meaning as though it was said, “as by one man sin entered into the whole world, and death through sin, so by one man righteousness returned, and life through righteousness.” But in saying that Adam bore a resemblance to Christ, there is nothing incongruous; for some likeness often appears in things wholly contrary. As then we are all lost through Adam’s sin, so we are restored through Christ’s righteousness: hence he calls Adam not inaptly the type of Christ. But observe, that Adam is not, said to be the type of sin, nor Christ the type of righteousness, as though they led the way only by their example, but that the one is contrasted with the other. Observe this, lest you should foolishly go astray with Origen, and be involved in a pernicious error; for he reasoned philosophically and profanely on the corruption of mankind, and not only diminished the grace of Christ, but nearly obliterated it altogether. The less excusable is Erasmus, who labors much in palliating a notion so grossly delirious.

Romans 5:15

15. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

15. Sed non sicut delictum, ita et donum; nam si unius delicto Delicto — fault, παράπτωμα — stumbling, fall, transgression. Perhaps the last would be the best word here. It is rendered sometimes in the plural number “trespasses,” Matthew 18:35; 2 Corinthians 5:19; Ephesians 2:1 Macknight renders it here “fall,” but most “offense.” The comparison here is between the sin of one, which produced death, and the grace of God through one, which brings the “gift” of life; and the difference, “much more,” seems to refer to the exuberance of grace by which man is to be raised to a higher state than that from which Adam fell. “A little lower than the angels” was man in his first creation; he is by exuberance of grace to be raised to a state as high as that of angels, if not higher; or we may take “much more” as intimating the greater power of grace to recover than sin to destroy. Sin is the act of man, and issued in death; but grace is the act of God, and will therefore with greater certainty issue in life.

“Adam’s life after his fall was even as a slow dying, that reached its completion in his physical death; Christ’s ζωοποίησις of mankind is also gradual, the height of which is in the glorification of the body.” — Olshausen multi mortui sunt, multo magis gratia Dei et donum Dei in gratia, quæ fuit unius hominis Christi, in multos abundavit.

15. But not as the offense, etc. Now follows the rectifying or the completion of the comparison already introduced. The Apostle does not, however, very minutely state the points of difference between Christ and Adam, but he obviates errors into which we might otherwise easily fall, and what is needful for an explanation we shall add. Though he mentions oftentimes a difference, yet there are none of these repetitions in which there is not a want of a corresponding clause, or in which there is not at least an ellipsis. Such instances are indeed defects in a discourse; but they are not prejudicial to the majesty of that celestial wisdom which is taught us by the Apostle; it has, on the contrary, so happened through the providence of God, that the highest mysteries have been delivered to us in the garb of an humble style, “Sub contemptibili verborum humilitate.” This sort of derogatory language as to the style of Scripture, Calvin had evidently learnt from the fathers. Chrysostom and Jerome did sometimes say most unwarrantable things in this respect, and that in a great measure because they did not understand the style of the New Testament, and in part with the view of taking away, by an admission, the force of objections alleged by admirers of Grecian and refined diction. The style of the New Testament is that of the Old; and hardly any of the fathers, except Origen and Jerome knew Hebrew, and the latter learnt it only in his old age, so that he could have had no great insight into its peculiarities. One like Chrysostom brought up in the refinements of Grecian literature, was a very unfit judge of the style of the New Testament, and hence it is that the criticisms of the Greek fathers in general are comparatively of very little value.

The whole of this passage, 12-19, is constructed according to the model of the Hebrew style; and when rightly understood, it will appear to contain none of those defects ascribed to it. — Ed. in order that our faith may not depend on the potency of human eloquence, but on the efficacious working of the Spirit alone.

He does not indeed even now expressly supply the deficiency of the former sentence, but simply teaches us, that there is a greater measure of grace procured by Christ, than of condemnation introduced by the first man. What some think, that the Apostle carries on here a chain of reasoning, I know not whether it will be deemed by all sufficiently evident. It may indeed be justly inferred, that since the fall of Adam had such an effect as to produce the ruin of many, much more efficacious is the grace of God to the benefit of many; inasmuch as it is admitted, that Christ is much more powerful to save, than Adam was to destroy. But as they cannot be disproved, who wish to take the passage without this inference, I am willing that they should choose either of these views; though what next follows cannot be deemed an inference, yet it is of the same meaning. It is hence probable, that Paul rectifies, or by way of exception modifies, what he had said of the likeness between Christ and Adam.

But observe, that a larger number (plures) are not here contrasted with many (multis,) for he speaks not of the number of men: but as the sin of Adam has destroyed many, he draws this conclusion, — that the righteousness of Christ will be no less efficacious to save many. It is evident that is the many οἱ πολλοί, include those connected with the two parties — the many descendants of Adam, and the many believers in Christ. And “the many” was adopted to form a contrast with the “one.”

“The many” are termed “all” in verse Romans 5:18, and again, “the many,” in Romans 5:19. They are called “the many” and “all” alike with regard both to Adam and to Christ. Some maintain that the terms are coextensive in the two instances. That the whole race of man is meant in the one instances cannot be doubted: and is there any reason why the whole race of man should not be included in the second? Most clearly there is. The Apostle speaks of Adam and his posterity, and also of Christ and his people, or those “who receive abundance of grace,” or, “are made righteous;” and “the many” and the “all” are evidently those who belong to each separately. In no other way can the words with any consistency be understood. All who fell in Adam do not certainly “receive abundance of grace,” and are not “made righteous.” And it is not possible, as Professor Hodge observes, “so to eviscerate such declarations as these, as to make them to contain nothing more than that the chance of salvation is offered to all men.” This is indeed contrary to evident facts. Nor can they mean, that a way of acceptance has been opened, which is suitable to all; for though this is true, it yet cannot be the meaning here. Hence “the many” and the “all,” as to Adam, are all his descendants; and “the many” and the “all,” as to Christ, are those who believe. — Ed.

When he says, by the offense of one, etc., understand him as meaning this, — that corruption has from him descended to us: for we perish not through his fault, as though we were blameless; but as his sin is the cause of our sin, Paul ascribes to him our ruin: our sin I call that which is implanted in us, and with which we are born.

The grace of God and the gift of God through grace, etc. Grace is properly set in opposition to offense; the gift which proceeds from grace, to death. Hence grace means the free goodness of God or gratuitous love, of which he has given us a proof in Christ, that he might relieve our misery: and gift is the fruit of this mercy, and hath come to us, even the reconciliation by which we have obtained life and salvation, righteousness, newness of life, and every other blessing. We hence see how absurdly the schoolmen have defined grace, who have taught that it is nothing else but a quality infused into the hearts of men: for grace, properly speaking, is in God; and what is in us is the effect of grace. And he says, that it is by one man; for the Father has made him the fountain out of whose fullness all must draw. And thus he teaches us, that not even the least drop of life can be found out of Christ, — that there is no other remedy for our poverty and want, than what he conveys to us from his own abundance.

Romans 5:16

16. And not as it was by one that sinned, Many copies have ἁμαρτήματος — sin; but it is a reading deemed by Griesbach of less authority than the received text, ἁμαρτήσαντος — sinning: yet there being good MSS. in its favor, and several versions, especially the Syriac and the Vulgate, and the passage requiring it, this reading is to be preferred. Then the rendering would be the following, —

And not as through one sin, is the free gift — (δώρημα;) for judment was indeed from one sin to condemnation, but the free favor (χάρισμα) is from many trespasses to justification.

It is the character of the Apostle’s style to change his words, while the same idea is often intended. The comparison here is between the one sin which issued in condemnation, and the many trespasses or offenses, from which a justification is the favor obtained. — Ed. so is the gift: for the judgement was by one to condemnation, but the free gift is of many offences unto justification.

16. Et non sicut per unum qui peccaverat, ita donum; judicium enim ex uno in condemationem, donum autem ex multis delictis in justificationem.

16. This is especially an explanation of what he had said before, — that by one offense guilt issued in the condemnation of us all, but that grace, or rather the gratuitous gift, is efficacious to our justification from many offenses. It is indeed an expansion of what the last verse contains; for he had not hitherto expressed, how or in what respect Christ excelled Adam. This difference being settled, it appears evident, that their opinion is impious, who have taught that we recover nothing else by Christ but a freedom from original sin, or the corruption derived from Adam. Observe also, that these many offenses, from which he affirms we are freed through Christ, are not to be understood only of those which every one must have committed before baptism, but also of those by which the saints contract daily new guilt; and on account of which they would be justly exposed to condemnation, were they not continually relieved by this grace.

He sets gift in opposition to judgment: by the latter he means strict justice; by the former, gratuitous pardon. From strict justice comes condemnation; from pardon, absolution. Or, which is the same thing, were God to deal with us according to justice, we should be all undone; but he justifies us freely in Christ.

Romans 5:17

17. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) This verse, according to the usual manner of the Apostle, whose style is that of the Prophets, includes the two main ideas of the two preceding verses, in another form, and in an inverted order, as it refers first to the one offense and then to the one man, in the first clause; and the same order is followed in the second; “the exuberance of grace” is to cover the many offenses before mentioned, as opposed to the one offense, and to one man is opposed one Christ Jesus.

The reading ἐν τῷ ἑνι, though according to Griesbach, it is not, as to MSS., of equal authority with the received text, is yet to be preferred; for τοῦ ἑνὸς makes a tautology, and destroys the order which we find preserved in the second clause. — Ed.

17. Si enin unius delicto mors regnavit per unum; multo magis qui exuberantiam gratiæ et doni justitiæ acceperunt, in vita regnabunt per unum Iesum Christum.)

17. For if the offense of one, etc. He again subjoins a general explanation, on which he dwells still further; for it was by no means his purpose to explain every part of the subject, but to state the main points. He had before declared, that the power of grace had surpassed that of sin: and by this he consoles and strengthens the faithful, and, at the same time, stimulates and encourages them to meditate on the benignity of God. Indeed the design of so studious a repetition was, — that the grace of God might be worthily set forth, that men might be led from self-confidence to trust in Christ, that having obtained his grace they might enjoy full assurance; and hence at length arises gratitude. The sum of the whole is this — that Christ surpasses Adam; the sin of one is overcome by the righteousness of the other; the curse of one is effaced by the grace of the other; from one, death has proceeded, which is absorbed by the life which the other bestows.

But the parts of this comparison do not correspond; instead of adding, “the gift of life shall more fully reign and flourish through the exuberance of grace,” he says, that “the faithful shall reign;” which amounts to the same thing; for the reign of the faithful is in life, and the reign of life is in the faithful.

It may further be useful to notice here the difference between Christ and Adam, which the Apostle omitted, not because he deemed it of no importance, but unconnected with his present subject.

The first is, that by Adam’s sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation; for it is not said to be accepted for us, because it is in us, but because we possess Christ himself with all his blessings, as given to us through the bountiful kindness of the Father. Hence the gift of righteousness is not a quality with which God endows us, as some absurdly explain it, but a gratuitous imputation of righteousness; for the Apostle plainly declares what he understood by the word grace. The other difference is, that the benefit of Christ does not come to all men, while Adam has involved his whole race in condemnation; and the reason of this is indeed evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that we may come to a participation of the grace of Christ, we must be ingrafted in whim by faith. Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be man, for it dwells in flesh and blood; but in order to enjoy the righteousness of Christ it is necessary for thee to be a believer; for a participation of him is attained only by faith. He is communicated to infants in a peculiar way; for they have by covenant the right of adoption, by which they pass over unto a participation of Christ. The original is, “Habent enim in fœdere jus adoptionis, quo in Christi communionem transeunt.” — Ed. Of the children of the godly I speak, to whom the promise of grace is addressed; for others are by no means exempted from the common lot.

Romans 5:18

18. Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

18. Itaque quemadmodum, per unius delictum, in omnes homines in condemnationem; sic et per unius justificationem, in omnes homines in justificationem vitæ.

18. Therefore, etc. This is a defective sentence; it will be complete if the words condemnation and justification be read in the nominative case; as doubtless you must do in order to complete the sense. We have here the general conclusion from the preceding comparison; for, omitting the mention of the intervening explanation, he now completes the comparison, “As by the offense of one we were made (constitute) sinners; so the righteousness of Christ is efficacious to justify us. He does not say the righteousness — δικαιοσύνην, but the justification — δικαίωμα, The meaning of this word is evident here; for it stands in contrast with παράπτωμα — offense or transgression, in the former clause, and is identical in sense with ὑπακόη — obedience, in the next verse. It means what is appointed and adjudged as right; and hence it is rendered “ordinance,” Luke 1:6; “judgment,” Romans 1:32; and, in Romans 5:16, “justification,” when it stands opposed to κατάκριμα — condemnation, and means absolution, acquittal, as the determination of the judge. It signifies here, that what Christ did was according to God’s appointment; it was something directly contrary to offense or transgression; and what it was is explained in the next verse by the word “obedience.” Wolfius says, that δικαίωμα is the satisfaction of Christ, or his active and passive obedience, Romans 5:19, — that δικαιοσύνη is the merit of Christ, obtained by has death and applied to us by faith, Romans 3:22, — and that δικαίωσις is the act of justification which follows from the satisfaction of Christ, apprehended by faith. — Ed. of Christ, in order to remind us that he was not as an individual just for himself, but that the righteousness with which he was endued reached farther, in order that, by conferring this gift, he might enrich the faithful. He makes this favor common to all, because it is propounded to all, and not because it is in reality extended to all; for though Christ suffered for the sins of the whole world, and is offered through God’s benignity indiscriminately to all, yet all do not receive him. “Nam etsi passus est Christus pro peccatis totius mundi. atque omnibus indifferenter Dei benignitate offertur; non tamen omnes apprehendum.” It appears from this sentence that Calvin held general redemption. — Ed.

These two words, which he had before used, judgment and grace, may be also introduced here in this form, “As it was through God’s judgment that the sin of one issued in the condemnation of many, so grace will be efficacious to the justification of many.” Justification of life is to be taken, in my judgment, for remission, which restores life to us, as though he called it life-giving. It is an Hebraistic form of speaking, genitivus effectûs Its meaning is that it is a justification unto life, whose end is life, or, which issues in life, that is, eternal life, according to its import in Romans 5:17, when reigning in life — ἐν ζωὟ, is spoken of; and the word “eternal,” is added to it in the last verse. This life commences with justification, and therefore this view includes what Calvin says, though it extends farther. — Ed. For whence comes the hope of salvation, except that God is propitious to us; and we must be just, in order to be accepted. Then life proceeds from justification. In our version are introduced “judgment” and “free-gift,” from verse 16; and it is what has been done by most interpreters. The words are found here in no MSS.; but there is another reading countenanced by four MSS., as given by Griesbach, and two of them ancient; the word for offense is put in the nominative case, τὸ παράπτωμα, and the word for righteousness the same, τὸ δικαίωμα. Then the reading would be —

18. So then, as through one the transgression was, as to all men, unto condemnation; so also through one the righteousness is, as to all men, unto justification of life.

This agrees better with the following verse, though the meaning is substantially the same with what is given in our version. — Ed.

Romans 5:19

19. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

19. Quemadmodum enim per disobedientiam unius hominis peccatores constitute sunt multi; sic et per obedientiam unius justi constituentur multi.

19. This is no tautology, but a necessary explanation of the former verse. For he shows that we are guilty through the offense of one man, in such a manner as not to be ourselves innocent. He had said before, that we are condemned; but that no one might claim for himself innocence, he also subjoined, that every one is condemned because he is a sinner. And then, as he declares that we are made righteous through the obedience of Christ, we hence conclude that Christ, in satisfying the Father, has provided a righteousness for us. It then follows, that righteousness is in Christ, and that it is to be received by us as what peculiarly belongs to him. He at the same time shows what sort of righteousness it is, by calling it obedience. And here let us especially observe what we must bring into God’s presence, if we seek to be justified by works, even obedience to the law, not to this or to that part, but in every respect perfect; for when a just man falls, all his former righteousness will not be remembered. We may also hence learn, how false are the schemes which they take to pacify God, who of themselves devise what they obtrude on him. For then only we truly worship him when we follow what he has commanded us, and render obedience to his word. Away then with those who confidently lay claim to the righteousness of works, which cannot otherwise exist than when there is a full and complete observance of the law; and it is certain that this is nowhere to be found. We also learn, that they are madly foolish who vaunt before God of works invented by themselves, which he regards as the filthiest things; for obedience is better than sacrifices.

Romans 5:20-21

20. Moreover the law entered, that the offence might abound. Πλεονάση, which means to grow more and more, to increase, to multiply: it is a different verb from that in the last clause. What he calls “offense” or “fall” in this member of the sentence, he calls “sin” in the next. It is still “the fall” or “the sin” which caused it: for that is the parent of every other sin. — Ed. But where sin abounded, grace did much more abound:

20. Lex vero intervenit, ut abundaret delictum; ubi vero abundavit delictum, superabundavit et gratia:

21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

21. Quo, sicut regnavit peccatum per mortem, sic et gratia regnet per justitiam in vitam æternam per Iesum Christum Dominum nostrum.

20. But the law intervened, etc. This subject depends on what he had said before — that there was sin before the law was published. This being the case, then follows immediately this question — For what purpose was the law given? It was therefore necessary to solve this difficulty; but as a longer digression was not suitable, he deferred the subject and handled it in another place: and now by the way he only says, that the law entered, “Intercessisse legem — that the law came between,” i.e., Adam and Christ; παρεισὢλθεν from παρὰ, with, besides, or between, and εἰσέρχομαι, to enter. It occurs elsewhere only in Galatians 2:4, where it is rendered, “came in privily,” as required by the context. But it cannot be so rendered here. Schleusner says, that it simply means to enter, and that it is so used by Philo. It is thus rendered by the Syriac and Arabic versions. Erasmus has “obiter subiit, vel, irrepsit — came, or, crept in by the by;” Hammond has the same; but Beza attaches the idea of besides to παρὰ, — præterea introiit — entered in besides,” i.e., in addition to the disease under which all men labored, having been contaminated by that of the first sin. “Intervenit — intervened,” is the rendering of Grotius; that is, the law intervened between the beginning of sin and the beginning of new righteousness. “The law,” says Hodge, “was superinduced on a plan already laid. It was not designed for the accomplishment of man’s salvation, that is, either for his justification or sanctification, but for the accomplishment of a very subordinate part in the great scheme of mercy.” — Ed. that sin might abound; for he describes not here the whole office and use of the law, but only touches on one part, which served his present purpose. He indeed teaches us, that it was needful that men’s ruin should be more fully discovered to them, in order that a passage might be opened for the favor of God. They were indeed shipwrecked before the law was given; as however they seemed to themselves to swim, while in their destruction, they were thrust down into the deep, that their deliverance might appear more evident, when they thence emerge beyond all human expectation. Nor was it unreasonable, that the law should be partly introduced for this end — that it might again condemn men already condemned; for nothing is more reasonable than that men should, through all means be brought, nay, forced, by being proved guilty, to know their own evils.

That offense might abound, etc. It is well known how some, following Augustine, usually explain this passage, — that lust is irritated the more, while it is checked by the restraints of the law; for it is man’s nature to strive for what is forbidden. But I understand no other increase to be intended here than that of knowledge and of obstinacy; for sin is set by the law before the eyes of man, that he may be continually forced to see that condemnation is prepared for him. Thus sin disturbs the conscience, which, when cast behind them, men forget. And farther, he who before only passed over the bounds of justice, becomes now, when the law is introduced, a despiser of God’s authority, since the will of God is made known to him, which he now wantonly tramples under feet. It hence follows, that sin is increased by the law, since now the authority of the lawgiver is despised and his majesty degraded. Chrysostom regarded ἵνα here as denoting not the final cause, but the event, and thought the meaning to be, that the law entered, so that the effect or event was, that sin increased. Its rendering would then be, so that: and this seems to be the meaning given to it by Calvin. The law did not create sin, but made it known, and by discovering it, increased its guilt when persisted in, and by discovering it showed the necessity of a Savior.

Grace has superabounded. After sin has held men sunk in ruin, grace then comes to their help: for he teaches us, that the abundance of grace becomes for this reason more illustrious. — that while sin is overflowing, it pours itself forth so exuberantly, that it not only overcomes the flood of sin, but wholly absorbs it. The superabounding has a reference to the increasing of sin by means of the law. Grace not only abounded so as to be sufficient to remedy the first sin and the sins which followed it; but it abounded still more, so as to be an adequate provision for sin when increased by the law, through the perverseness of human nature. — Ed. And we may hence learn, that our condemnation is not set before us in the law, that we may abide in it; but that having fully known our misery, we may be led to Christ, who is sent to be a physician to the sick, a deliverer to the captives, a comforter to the afflicted, a defender to the oppressed. (Isaiah 61:1.)

21. That as sin has reigned, etc. As sin is said to be the sting of death, and as death has no power over men, except on account of sin; so sin executes its power by death: it is hence said to exercise thereby its dominion. In the last clause the order of the words is deranged, but yet not without reason. The simple contrast might have been thus formed, — “That righteousness may reign through Christ.” But Paul was not content to oppose what is contrary to what is contrary, but adds the word grace, that he might more deeply print this truth on the memory — that the whole is to be ascribed, not to our merit, but to the kindness of God. The antithesis to “sin” is properly “righteousness;” but, as Calvin observes, “grace” is connected with it. To preserve the contrast, the sentence might be rendered, “grace through righteousness;” and then to show the medium or channel through which this “grace through righteousness” is to reign so as to issue in “eternal life,” it is added, “through Jesus Christ our Lord.” So that in this single sentence, we have the origin, “grace,” the means or the meritorious cause, “righteousness,” the agent, or the procurer of it, “Jesus Christ,” and the end, “eternal life.” Some take “grace” as antithetic to sin, and connect “righteousness” with “eternal life,” and render it “justification;” but this does not so well preserve the antithetic character of the clause. Those who render it “holiness” completely misunderstand the drift of the passage.

The first part is differently rendered: instead of “unto death,” Hammond renders it, like Calvin, “through death,” and Grotius, “by (per) death.” The preposition is εν and not εἰ, and its common meaning is “in,” and it may be here translated, “in death,” i.e., in a state of death. The reign of sin was that of death and misery; the reign of grace through Christ’s righteousness is that of life and happiness, which is never to end. — Ed. He had previously said, that death reigned; he now ascribes reigning to sin; but its end or, effect is death. And he says, that it has reigned, in the past tense; not that it has ceased to reign in those who are born only of flesh, and he thus distinguishes between Adam and Christ, and assigns to each his own time. Hence as soon as the grace of Christ begins to prevail in any one, the reign of sin and death ceases. That the antitheses of this remarkable passage, from verse 12 to the end, may be more clearly seen, it shall be presented in lines. The contrast in Romans 5:12 and 20 will be found in the first and last line and in the second and the third; and as to all the other verses, in the first and the third line and in the second and the fourth, except Romans 5:13 and 14, which are an explanation of the 12th. The 17th includes the two ideas of the 15th and 16th, in an inverted order. The 18th and l9th contain the summing up of the argument, —

12. For this reason, — as by one man sin entered into the world, And death by sin, Even so death came upon all men, — Because all had sinned:

13. Sin indeed was until the law in the world, But sin is not imputed when there is no law;

14. Yet reign did death from Adam to Moses. Even over those who had not sinned, After the likeness of the transgression of Adam, Who is the type of him who was to come.

15. But not as the transgression, So also the free favor; For if through the transgression of one Many died. Much more has God’s grace, and his free gift through the grace of one man, Jesus Christ, Abounded unto many:

16. And not as through one sin, So the free gift; For judgment was indeed Through one sir to condemnation, But the free favor Is from many transgressions to justification, —

17. For if for one transgression, Death reigned through one; Much more shall they, who receive abundance of grace and of the gift of righteousness, Reign in life through one, Jesus Christ.

18. So then, as through one transgression, Judgment was on all men to condemnation; So also through one righteousness, The free favor is on all men to justification of life:

19. For as through the disobedience of one man, Sinful were made many; So also through the obedience of one, Righteous shall be made many.

20. But the law entered in, That multiplied might be transgression; But where sin multiplied, Superabounded has grace: So that as sin reigned Into death; So also grace shall reign through righteousness, Into eternal life, through Jesus Christ our Lord. — Ed.

CHAPTER 6

Romans 6:1-2

1. What shall we say then? Shall we continue in sin, that grace may abound?

1. Quid ergo dicemus? manebimus in peccato, ut gratia abundet?

2. God forbid. How shall we, that are dead to sin, live any longer therein?

2. Ne sit ita: qui mortui sumus peccato, quomodo adhuc vivemus in eo?

CHAPTER 5

Ro 5:1-11. The Blessed Effects of Justification by Faith.

The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (Ro 8:1-39).

1. Therefore being--"having been."

justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Co 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Co 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

2. By whom also we have--"have had"

access by faith into this grace--favor with God.

wherein we stand--that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [Meyer, Philippi, Mehring], rather than something new [Beza, Tholuck, Hodge].

and rejoice--"glory," "boast," "triumph"--"rejoice" is not strong enough.

in hope of the glory of God--On "hope," see on Ro 5:4.

3-4. we glory in tribulation also; knowing that tribulation worketh patience--Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Ro 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience--which is either the meek endurance of ill because it is of God (Job 1:21, 22; 2:10), or the calm waiting for promised good till His time to dispense it come (He 10:36); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that

5. And hope maketh not ashamed--putteth not to shame, as empty hopes do.

because the love of God--that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree.

is shed abroad--literally, "poured forth," that is, copiously diffused (compare Joh 7:38; Tit 3:6).

by the Holy Ghost which is--rather, "was."

given unto us--that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.

6-8. For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish.

in due time--at the appointed season.

Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Ga 4:4), The two former of these properties the apostle now proceeds to illustrate.

9-10. Much more then, being--"having been"

now justified by his blood, we shall be saved from wrath through him.

11. And not only so, but we also joy--rather, "glory."

in God through our Lord Jesus Christ, by--"through"

whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Ro 5:10 and in 2Co 5:18, 19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [Trench]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!"

On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Ro 5:1, 2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (He 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Ro 5:3, 4; and see Jas 1:2, 3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Ro 5:2 and Ro 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Ro 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Ro 5:9, our reconciliation to God by the "death of His Son," affirmed in Ro 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Ro 5:11).

Ro 5:12-21. Comparison and Contrast between Adam and Christ in Their Relation to the Human Family.

(This profound and most weighty section has occasioned an immense deal of critical and theological discussion, in which every point, and almost every clause, has been contested. We can here but set down what appears to us to be the only tenable view of it as a whole and of its successive clauses, with some slight indication of the grounds of our judgment).

12. Wherefore--that is, Things being so; referring back to the whole preceding argument.

as by one man--Adam.

sin--considered here in its guilt, criminality, penal desert.

entered into the world, and death by sin--as the penalty of sin.

and so death passed upon all men, for that all have sinned--rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, Bengel, Hodge, Philippi). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Ro 5:12; and it is only at Ro 5:18 that the comparison is resumed and finished.

13-14. For until the law sin was in the world--that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.

but sin is not imputed where there is no law--"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.

15. But--"Yet," "Howbeit."

not as the offence--"trespass."

so also is the free gift--or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance.

For if, &c.--rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in Ro 5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear in Ro 5:16, 17. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [Philippi, Hodge].

16. And not as it was by one that sinned, so is the gift--"Another point of contrast may be mentioned."

for the judgment--"sentence."

was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."

to condemnation, but the free gift--"gift of grace."

is of many offences unto justification--a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."

17. For if by--"the"

one man's offence death reigned by one--"through the one."

much more shall they which receive--"the"

abundance of grace and of the gift of--justifying

righteousness ... reign in life by one Jesus Christ--"through the one." We have here the two ideas of Ro 5:15 and Ro 5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"--"Righteous life"--life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense--life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death--that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of Ro 5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on Ro 5:19, and Ro 6:5).

18. Therefore--now at length resuming the unfinished comparison of Ro 5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses.

as by the offence of one judgment came--or, more simply, "it came."

upon all men to condenmation; even so by the righteousness of one the free gift came--rather, "it came."

upon all men to justification of life--(So Calvin, Bengel, Olshausen, Tholuck, Hodge, Philippi). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So Beza, Grotius, Ferme, Meyer, De Wette, Alford, Revised Version). In this case, the apostle, resuming the statement of Ro 5:12, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in Ro 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [Alford, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Ro 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on Ro 5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").

19. For, &c.--better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (Joh 10:8). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future--"as through Adam we were made sinners, so through Christ we shall be made righteous"--delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on Ro 6:5). Fourth, The "all men" of Ro 5:18 and the "many" of Ro 5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam--Christ) and the many whom he represented; in the former case, it is between the one head (Adam--Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [Alford, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions--namely, the human race as ruined in Adam and recovered in Christ).

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.

Therefore being justified by faith - The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified - have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead.

We have peace with God - Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification.

Through our Lord Jesus Christ - His passion and death being the sole cause of our reconciliation to God.

By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God.

We have access - προσαγωγην εσχηκαμεν, We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance.

Into this grace - This state of favor and acceptance.

Wherein we stand - Having firm footing, and a just title through the blood of the Lamb to the full salvation of God.

And rejoice - Have solid happiness, from the evidence we have of our acceptance with Him.

In hope of the glory of God - Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, Gal 4:7; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges - that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, etc., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable glories of God in prospect.

And not only so - We are not only happy from being in this state of communion with our God, and the prospect of being eternally with him;

But we glory in tribulations also - All the sufferings we endure for the testimony of our Lord are so sanctified to us by his grace, that they become powerful instruments of increasing our happiness.

Tribulation worketh patience - Ὑπομονην, Endurance under trials, without sustaining loss or deterioration. It is a metaphor taken from refining metals. We do not speak thus from any sudden raptures, or extraordinary sensations we may have of spiritual joy: for we find that the tribulations through which we pass are the means of exercising and increasing our patience, our meek forbearance of injuries received, or persecutions experienced, on account of the Gospel.

And patience, experience - Δὀκιμεν, Full proof, by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God. In such cases we have the opportunity of putting our religion to the test; and, by every such test, it receives the deeper sterling stamp. The apostle uses here also a metaphor taken from the purifying, refining, and testing of silver and gold.

Experience, hope - For we thus calculate, that he who has supported us in the past will support us in those which may yet come; and as we have received so much spiritual profiting by means of the sufferings through which we have already passed, we may profit equally by those which are yet to come: and this hope prevents us from dreading coming trials; we receive them as means of grace, and find that all things work together for good to them that love God.

And hope maketh not ashamed - A hope that is not rationally founded will have its expectation cut off; and then shame and confusion will be the portion of its possessor. But our hope is of a different kind; it is founded on the goodness and truth of God; and our religious experience shows us that we have not misapplied it; nor exercised it on wrong or improper objects.

Because the love of God is shed abroad in our hearts - We have the most solid and convincing testimony of God's love to us, by that measure of it which he has communicated to our hearts. There, εκκεχυται, it is poured out, and diffused abroad; filling, quickening, and invigorating all our powers and faculties. This love is the spring of all our actions; it is the motive of our obedience; the principle through which we love God, we love him because he first loved us; and we love him with a love worthy of himself, because it springs from him: it is his own; and every flame that rises from this pure and vigorous fire must be pleasing in his sight: it consumes what is unholy; refines every passion and appetite; sublimes the whole, and assimilates all to itself. And we know that this is the love of God; it differs widely from all that is earthly and sensual. The Holy Ghost comes with it; by his energy it is diffused and pervades every part; and by his light we discover what it is, and know the state of grace in which we stand. Thus we are furnished to every good word and work; have produced in us the mind that was in Christ; are enabled to obey the pure law of our God in its spiritual sense, by loving him with all our heart, soul, mind, and strength; and our neighbor, any and every soul of man, as ourselves. This is, or ought to be, the common experience of every genuine believer; but, in addition to this, the primitive Christians had, sometimes, the miraculous gifts of the Holy Spirit. These were then needful; and were they needful now, they would be again communicated.

For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general.

I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation.

II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts.

III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery.

IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here!

1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created.

2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence.

3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker.

4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same.

That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God.

In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: -

1. Christ was manifested in the flesh when the world needed him most.

2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness.

3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer.

4. When the fullness of the time came, foretold by the prophets.

5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact.

6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others.

Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.

For scarcely for a righteous man will one die - The Jews divide men, as to their moral character, into four classes:

First class, Those who say, "what is mine, is my own; and what is thine, is thy own." These may be considered the just, who render to every man his due; or rather, they who neither give nor take.

The second class is made up of those who say, "what is mine, is thine; and what is thine, is mine." These are they who accommodate each other, who borrow and lend.

The third class is composed of those who say, "What is mine, is thine; and what is thine, let it be thine." These are the pious, or good, who give up all for the benefit of their neighbor.

The fourth class are those who say, "What is mine, is mine; and what is thine, shall be mine." These are the impious, who take all, and give nothing. Now, for one of the first class, who would die? There is nothing amiable in his life or conduct that would so endear him to any man, as to induce him to risk his life to save such a person.

Peradventure for a good man some would even dare to die - This is for one of the third class, who gives all he has for the good of others. This is the truly benevolent man, whose life is devoted to the public good: for such a person, peradventure, some who have had their lives perhaps preserved by his bounty, would even dare to die: but such cases may be considered merely as possible: they exist, it is true, in romance; and we find a few rare instances of friends exposing themselves to death for their friends. See the case of Jonathan and David; Damon and Pythias, Val. Max. lib. iv. c, 7; Nisus and Euryalus, Virgil. And our Lord says, Joh 15:13 : Greater love hath no man than this, that a man lay down his life for his friends. This is the utmost we can expect among men.

But God commendeth his love, etc. - συνιστησι· God hath set this act of infinite mercy in the most conspicuous light, so as to recommend it to the notice and admiration of all.

While we were yet sinners - We were neither righteous nor good; but impious and wicked. See the preceding verse, and see the note on Rom 5:6.

Much more then, being now justified - If Jesus Christ, in his endless comparison towards us gave his life for ours, while we were yet enemies; being now justified by his blood - by his death on the cross, and thus reconciled to God, we shall be saved from wrath - from punishment for past transgression, through him - by what he has thus suffered for us.

For if, when we were enemies - See under Rom 5:6 (note).

We were reconciled - The enmity existing before rendered the reconciliation necessary. In every human heart there is a measure of enmity to holiness, and, consequently to the author of it. Men seldom suspect this; for one property of sin is to blind the understanding, so that men do not know their own state.

We shall be saved by his life -

1. For, as he died for our sins, so he rose again for our justification; and his resurrection to life, is the grand proof that he has accomplished whatever he had purposed in reference to the salvation of man.

2. This may be also understood of his life of intercession: for it is written. He ever Liveth to make Intercession for us, Heb 7:25. Through this life of intercession at the right hand of God we are spared and blessed.

3. And it will not be amiss to consider that, as our salvation implies the renovation of our nature, and our being restored to the image of God, so, σωθησομεθα εν τη ζωνυτου, may be rendered: we shall be saved In his life; for, I suppose, it is pretty generally agreed, that the life of God in the soul of man is essential to its salvation.

4. The example also of the life of Christ is a means of salvation. He hath left us an example that we should follow his steps: and he that followeth him, shall not walk in darkness, but shall have the light of Life, Joh 8:12.

We also joy (καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ's sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory.

It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.

Wherefore, as by one man sin entered into the world - From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove that, as all mankind stood in need of the grace of God in Christ to redeem them from their sins, so this grace has been afforded equally to all, both Jews and Gentiles.

Dr. Taylor has given the following analysis of the apostle's mode of argumentation. The argument stands thus: - "The consequences of Christ's obedience extend as far as the consequences of Adam's disobedience. The consequences of Adam's disobedience extend to all mankind; and therefore, so do the consequences of Christ's obedience. Now, if the Jews will not allow the Gentiles any interest in Abraham, as not being naturally descended from him, yet they must own that the Gentiles are the descendants of Adam, as well as themselves; and being all equally involved in the consequences of his sin, from which" (as far as the death of the body is concerned) "they shall all equally be released at the resurrection, through the free gift of God, therefore they could not deny the Gentiles a share in all the other blessings included in the same gift."

This argument, besides proving the main point, goes to show:

1. That the grace of God in the Gospel abounds beyond, or very far exceeds, the mere reversing of the sufferings brought upon mankind by Adam's one offense; as it bestows a vast surplusage of blessings which have no relation to that offense, but to the many offenses which mankind have committed, and to the exuberance of the Divine grace.

2. To show how justly the Divine grace is founded on the obedience of Christ, in correspondence to the dispensation Adam was under, and to the consequences of his disobedience: if this disobedience involved all mankind in death, it is proper that the obedience of Christ should be the cause not only of reversing that death to all mankind, but also of other blessings which God should see fit (through him) to bestow on the world.

3. It serves to explain, and set in a clear view, the difference between the law and grace. It was the law which, for Adam's one transgression, subjected him and his posterity, as included in him when he transgressed, to death, without hopes of a revival. It is grace which restores all men to life at the resurrection; and, over and above that, has provided a gracious dispensation for the pardon of their sins; for reducing them to obedience; for guarding them against temptations; supplying them with strength and comfort; and for advancing them to eternal life. This would give the attentive Jew a just notion of the law which himself was under, and under which he was desirous of bringing the Gentiles.

The order in which the apostle handles this argument is this: -

1. He affirms that death passed upon all men by Adam's one transgression, Rom 5:12.

2. He proves this, Rom 5:13, Rom 5:14 :

3. He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offense, and the χαρισμα, free gift, Rom 5:14.

4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed, Rom 5:18, Rom 5:19; and there we have the main or fundamental position of the apostle's argument, in relation to the point which he has been arguing from the beginning of the epistle, namely, the extensiveness of the grace of the Gospel, that it actually reaches to All Men, and is not confined to the Jews.

5. But, before he laid down this position, it was necessary that he should show that the correspondence between Adam and Christ, or between the offense and the gift, is not to be confined strictly to the bounds specified in the position, as if the gift reached no farther than the consequences of the offense; when in reality it extends vastly beyond them, Rom 5:15-17.

6. Having settled these points, as previously necessary to clear his fundamental position, and fit to his argument, he then lays down that position in a diversified manner of speech, Rom 5:18, Rom 5:19, just as in 1Cor 15:20, 1Cor 15:21, and leaves us to conclude, from the premises laid down, Rom 5:15-17, that the gift and the grace in its utmost extent, is as free to all mankind who are willing to accept of it, as this particular instance, the resurrection from the dead. They shall all be raised from the dead hereafter; they may all be quickened by the Spirit here.

7. Having thus shown the extensiveness of the Divine grace, in opposition to the dire effects of the law under which Adam was; that the Jews might not overlook what he intended they should particularly observe, he puts them in mind that the law given to Adam, transgress and die, was introduced into the Jewish constitution by the ministry of Moses; and for this end, that the offense, with the penalty of death annexed to it, might abound, Rom 5:20. But, to illustrate the Divine grace by setting it in contrast to the law, he immediately adds: where sin, subjecting to death, hath abounded, grace hath much more abounded; that is, in blessings bestowed; it has stretched far beyond both Adam's transgression, and the transgressions under the law of Moses, Rom 5:20, Rom 5:21, and see the note on Rom 5:20.

Upon this argument the learned doctor makes the following general remarks: - "I. As to the order of time: the apostle carries his arguments backwards from the time when Christ came into the world (Rom 1:17; to Romans 4.) to the time when the covenant was made with Abraham, (Romans 4.), to the time when the judgment to condemnation, pronounced upon Adam, came upon all men, Rom 5:12, to the end. And thus he gives us a view of the principal dispensations from the beginning of the world. "II. In this last case, as well as in the two former, he uses law or forensic terms; judgment to condemnation, justification, justify, made sinners, made righteous. And therefore, as he considers both Jews and Gentiles at the coming of Christ, and Abraham when the covenant was made with him, so he considers Adam, and all men, as standing in the court before the tribunal of God. And this was the clearest and concisest way of representing his arguments." Notes, p. 283.

Sin entered into the world - There was neither sin nor death before the offense of Adam; after that there were both. Adam's transgression was therefore the cause of both.

And death by sin - Natural evil is evidently the effect of moral evil; if man had never sinned, he had never suffered. Dust thou art, and unto dust shalt thou return, was never spoken till after Adam had eaten the forbidden fruit.

Death passed upon all men - Hence we see that all human beings partook in the consequences of Adam's sin. He propagated his like; and, with the rudiments of his own nature, propagated those of his moral likeness.

For that all have sinned - All are born with a sinful nature; and the seeds of this evil soon vegetate, and bring forth corresponding fruits. There has never been one instance of an immaculate human soul since the fall of Adam. Every man sins, and sins too after the similitude of Adam's transgression. Adam endeavored to be independent of God; all his offspring act in the same way: hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every emotion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. What hast thou done? - The woman whom Thou gavest me, to be with me; She gave me, and I did eat. What hast Thou done? The Serpent beguiled me, and I did eat. Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgressions.

See the notes on Gen 3:6, etc., where the doctrine of original sin is particularly considered.

For until the law sin was in the world - As death reigned from Adam to Moses, so also did sin. Now, as there was no written law from Adam to that given to Moses, the death that prevailed could not be the breach of that law; for sin, so as to be punished with temporal death, is not imputed where there is no law, which shows the penalty of sin to be death. Therefore, men are not subjected to death for their own personal transgressions, but for the sin of Adam; as, through his transgression, all come into the world with the seeds of death and corruption in their own nature, superadded to their moral depravity. All are sinful - all are mortal - and all must die.

Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: -

1. That sin was in the world from Adam to Moses.

2. That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam's transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham.

3. That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet -

4. Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam's one transgression.

Who is the figure of him that was to come - Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars: -

1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, Rom 5:12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, Joh 1:9.

2. As in Adam all die; so in Christ shall all be made alive, 1Cor 15:22. For, since by man came death, by man came also the resurrection of the dead, 1Cor 15:21.

3. As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, Rom 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.

But not as the offense, so also is the free gift - The same learned writer, quoted above, continues to observe: - "It is evident that the apostle, in this and the two following verses, is running a parallel, or making a comparison between the offense of Adam and its consequence; and the opposite gift of God and its consequences. And, in these three verses, he shows that the comparison will not hold good in all respects, because the free gift, χαρισμα, bestows blessings far beyond the consequences of the offense, and which, therefore, have no relation to it. And this was necessary, not only to prevent mistakes concerning the consequence of Adam's offense, and the extent of Gospel grace; but it was also necessary to the apostle's main design, which was not only to prove that the grace of the Gospel extends to all men, so far as it takes off the consequence of Adam's offense, (i.e. death, without the promise or probability of a resurrection), but that it likewise extends to all men, with respect to the surplusage of blessings, in which it stretches far beyond the consequence of Adam's offense. For, the grace that takes off the consequence of Adam's offense, and the grace which abounds beyond it, are both included in the same χαρισμα, or free gift, which should be well observed; for in this, I conceive, lie the connection and sinews of the argument: the free gift, which stands opposed to Adam's offense, and which, I think, was bestowed immediately after the offense; Gen 3:15 : The seed of the woman shall bruise the serpent's head. This gift, I say, includes both the grace which exactly answers to the offense, and is that part of the grace which stretches far beyond it. And, if the one part of the gift be freely bestowed on all mankind, as the Jews allow, why not the other? especially, considering that the whole gift stands upon a reason and foundation in excellence and worth, vastly surpassing the malignity and demerit of the offense; and, consequently, capable of producing benefits vastly beyond the sufferings occasioned by the offense. This is the force of the apostle's argument; and therefore, supposing that in the 18th and l9th verses, literally understood, he compares the consequence of Adam's offense and Christ's obedience, only so far as the one is commensurate to the other, yet his reasoning, Rom 5:15-17, plainly shows that it is his meaning and intention that we should take into his conclusion the whole of the gift, so far as it can reach, to all mankind."

For if, through the offense of one, many be dead - That the οἱ πολλοι, the many of the apostle here means all mankind needs no proof to any but that person who finds himself qualified to deny that all men are mortal. And if the many, that is, all mankind, have died through the offense of one; certainly, the gift by grace, which abounds unto τους πολλους, the many, by Christ Jesus, must have reference to every human being. If the consequences of Christ's incarnation and death extend only to a few, or a select number of mankind - which, though they may be considered many in themselves, are few in comparison of the whole human race - then the consequences of Adam's sin have extended only to a few, or to the same select number: and if only many, and not all have fallen, only that many had need of a Redeemer. For it is most evident that the same persons are referred to in both clauses of the verse. If the apostle had believed that the benefits of the death of Christ had extended only to a select number of mankind, he never could have used the language he has done here: though, in the first clause, he might have said, without any qualification of the term, Through the offense of one, Many are dead; in the 2nd clause, to be consistent with the doctrine of particular redemption, he must have said, The grace of God, and the gift by grace, hath abounded unto Some. As by the offense of one judgment came upon All men to condemnation; so, by the righteousness of one, the free gift came upon Some to justification, Rom 5:18. As, by one man's disobedience, Many were made sinners; so, by the obedience of one, shall Some be made righteous, Rom 5:19. As in Adam All die; so, in Christ, shall Some be made alive, 1Cor 15:22. But neither the doctrine nor the thing ever entered the soul of this divinely inspired man.

Hath abounded unto many - That is, Christ Jesus died for every man; salvation is free for all; saving grace is tendered to every soul; and a measure of the Divine light is actually communicated to every heart, Joh 1:9. And, as the grace is offered, so it may be received; and hence the apostle says, Rom 5:17 : They which receive abundance of grace, and of the gift of righteousness, shall reign in life by Christ Jesus: and by receiving is undoubtedly meant not only the act of receiving, but retaining and improving the grace which they receive; and, as all may receive, so All may improve and retain the grace they do receive; and, consequently, All may be eternally saved. But of multitudes Christ still may say, They Will not come unto me, that they might have life.

And not as it was by one that sinned - That is, the judicial act that followed Adam's sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offense alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offenses which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.

Death reigned by one - Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects.

Shall reign in life - Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Rev 1:5, Rev 1:6; Rev 2:7, Rev 2:10, Rev 2:11; Rev 3:21.

If we carefully compare Rom 5:15 with Rom 5:17, we shall find that there is a correspondence between περισσειαν, the abounding, Rom 5:17, and επερισευσε hath abounded, Rom 5:15; between της δωρεας της δικαιοσυνης, the gift of righteousness, i.e. justification, Rom 5:17, and ἡ δωρεα εν χαριτι, the gift by grace, Rom 5:15; therefore, if we understand the abounding of grace, and the gift of justification, Rom 5:17, we shall understand the grace of God, and the gift by grace which hath abounded unto the many, Rom 5:15. But the abounding of grace, and the gift of justification, Rom 5:17, is that grace and gift which is Received by those who shall reign in eternal life. Reigning in life is the consequence of receiving the grace and gift. Therefore, receiving the grace is a necessary qualification on our part for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offenses, receiving the grace so freely offered us; using the means in order to get more grace, and bringing forth the fruits of the Spirit. Receive must here have the same sense as in Mat 13:20 : He heareth the word, and anon with joy Receiveth it. Joh 1:12 : But as many as Received him, to them gave he power to become the sons of God. Joh 3:11 : Ye Receive not our witness. - See also Joh 3:32, Joh 3:33. Joh 5:43 : I am come in my Father's name, and ye Receive me not. Joh 12:48 : He that Receiveth not my words. Joh 13:20 : He that receiveth whomsoever I send, Receiveth me. Joh 14:17 : The Spirit of truth; whom the world cannot Receive. Joh 17:8 : I have given them the words which thou gavest me; and they have Received them. In all these passages it is evident that receiving and not receiving imply improving or not improving.

Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι' ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle's reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other.

The apostle uses three remarkable words in these three verses: - l. Δικαιωμα, justification, Rom 5:16.

2. Δικαιοσυνη, which we render righteousness, Rom 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on Rom 1:16.

3. Δικαιωσις, which is also rendered justification, Rom 5:18.

The first word, δικαιωμα, is found in the following places: Luk 1:6; Rom 1:32; Rom 2:26; Rom 5:16, Rom 5:18; Rom 8:4; Heb 9:1, Heb 9:10; Rev 15:4; Rev 19:8; to which the reader may refer. δικαιωμα signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew משפט יהוה mishpat Yehovah, the statute or judgment, of the Lord; It has evidently this sense in Luk 1:6 : Walking in all the commandments and Ordinances, δικαιωμασι, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to κατακριμα, condemnation, Rom 5:18. See the note on Rom 1:16; and see Schleusner in voce.

The second word, δικαιοσυνη, I have explained at large in Rom 1:16, already referred to.

The third word δικαιωσις, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (Rom 4:25, he was raised for our justification, δικαιωσιν; and Rom 5:18, unto justification of life, δικαιωσιν ζωης), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with δικαιωμα. Dr. Taylor thinks that " δικαιοσυνη is Gospel pardon and salvation, and has reference to God's mercy. δικαιωμα is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And δικαιωσις he thinks may mean no more than our being restored to life at the resurrection." Taking these in their order, there is:

First, pardon of sin.

Secondly, purification of heart, and preparation for glory.

Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever.

The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.

For, as by one man's disobedience, etc. - The explanation of this verse has been anticipated in the foregoing.

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.

That as sin hath reigned unto death - As extensively, as deeply, as universally, as sin, whether implying the act of transgression or the impure principle from which the act proceeds, or both. Hath reigned, subjected the whole earth and all its inhabitants; the whole soul, and all its powers and faculties, unto death, temporal of the body, spiritual of the soul, and eternal of both; even so, as extensively, deeply, and universally might grace reign - filling the whole earth, and pervading, purifying, and refining the whole soul: through righteousness - through this doctrine of free salvation by the blood of the Lamb, and by the principle of holiness transfused through the soul by the Holy Ghost: unto eternal life - the proper object of an immortal spirit's hope, the only sphere where the human intellect can rest, and be happy in the place and state where God is; where he is seen As He Is; and where he can be enjoyed with out interruption in an eternal progression of knowledge and beatitude: by Jesus Christ our Lord - as the cause of our salvation, the means by which it is communicated, and the source whence it springs. Thus we find, that the salvation from sin here is as extensive and complete as the guilt and contamination of sin; death is conquered, hell disappointed, the devil confounded, and sin totally destroyed. Here is glorying: To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests to God and his Father, be glory and dominion, for ever and ever. Amen. Hallelujah! The Lord God Omnipotent reigneth! Amen and Amen.

What highly interesting and momentous truths does the preceding chapter bring to our view! No less than the doctrine of the fall of man from original righteousness; and the redemption of the world by the incarnation and death of Christ. On the subject of the Fall, though I have spoken much in the notes on Genesis, chap. 3, yet it may be necessary to make a few farther observations: -

1. That all mankind have fallen under the empire of death, through this original transgression, the apostle most positively asserts; and few men who profess to believe the Bible, pretend to dispute. This point is indeed ably stated, argued, and proved by Dr. Taylor, from whose observations the preceding notes are considerably enriched. But there is one point which I think not less evident, which he has not only not included in his argument, but, as far as it came in his way, has argued against it, viz. the degeneracy and moral corruption of the human soul. As no man can account for the death brought into the world but on the ground of this primitive transgression, so none can account for the moral evil that is in the world on any other ground. It is a fact, that every human being brings into the world with him the seeds of dissolution and mortality. Into this state we are fallen, according to Divine revelation, through the one offense of Adam. This fact is proved by the mortality of all men. It is not less a fact, that every man that is born into the world brings with him the seeds of moral evil; these he could not have derived from his Maker; for the most pure and holy God can make nothing impure, imperfect, or unholy. Into this state we are reduced, according to the Scripture, by the transgression of Adam; for by this one man sin entered into the world, as well as death.

2. The fact that all come into the world with sinful propensities is proved by another fact, that every man sins; that sin is his first work, and that no exception to this has ever been noticed, except in the human nature of Jesus Christ; and that exempt case is sufficiently accounted for from this circumstance, that it did not come in the common way of natural generation.

3. As like produces its like, if Adam became mortal and sinful, he could not communicate properties which he did not possess; and he must transmit those which constituted his natural and moral likeness: therefore all his posterity must resemble himself. Nothing less than a constant miraculous energy, presiding over the formation and development of every human body and soul, could prevent the seeds of natural and moral evil from being propagated. That these seeds are not produced in men by their own personal transgressions, is most positively asserted by the apostle in the preceding chapter; and that they exist before the human being is capable of actual transgression, or of the exercise of will and judgment, so as to prefer and determine, is evident to the most superficial observer: 1st, from the most marked evil propensities of children, long before reason can have any influence or control over passion; and, 2ndly, it is demonstrated by the death of millions in a state of infancy. It could not, therefore, be personal transgression that produced the evil propensities in the one case, nor death in the other.

4. While misery, death, and sin are in the world, we shall have incontrovertible proofs of the fall of man. Men may dispute against the doctrine of original sin; but such facts as the above will be a standing irrefragable argument against every thing that can be advanced against the doctrine itself.

5. The justice of permitting this general infection to become diffused has been strongly oppugned. "Why should the innocent suffer for the guilty?" As God made man to propagate his like on the earth, his transmitting the same kind of nature with which he was formed must be a necessary consequence of that propagation. He might, it is true, have cut off for ever the offending pair; but this, most evidently, did not comport with his creative designs. "But he might have rendered Adam incapable of sin." This does not appear. If he had been incapable of sinning, he would have been incapable of holiness; that is, he could not have been a free agent; or in other words he could not have been an intelligent or intellectual being; he must have been a mass of inert and unconscious matter. "But God might have cut them off and created a new race." He certainly might; and what would have been gained by this? Why, just nothing. The second creation, if of intelligent beings at all, must have been precisely similar to the first; and the circumstances in which these last were to be placed, must be exactly such as infinite wisdom saw to be the most proper for their predecessors, and consequently, the most proper for them. They also must have been in a state of probation; they also must have been placed under a law; this law must be guarded by penal sanctions; the possibility of transgression must be the same in the second case as in the first; and the lapse as probable, because as possible to this second race of human beings as it was to their predecessors. It was better, therefore, to let the same pair continue to fulfill the great end of their creation, by propagating their like upon the earth; and to introduce an antidote to the poison, and by a dispensation as strongly expressive of wisdom as of goodness, to make the ills of life, which were the consequences of their transgression, the means of correcting the evil, and through the wondrous economy of grace, sanctifying even these to the eternal good of the soul.

6. Had not God provided a Redeemer, he, no doubt, would have terminated the whole mortal story, by cutting off the original transgressors; for it would have been unjust to permit them to propagate their like in such circumstances, that their offspring must be unavoidably and eternally wretched.

God has therefore provided such a Savior, the merit of whose passion and death should apply to every human being, and should infinitely transcend the demerit of the original transgression, and put every soul that received that grace (and All may) into a state of greater excellence and glory than that was, or could have been, from which Adam, by transgressing, fell.

7. The state of infants dying before they are capable of hearing the Gospel, and the state of heathens who have no opportunity of knowing how to escape from their corruption and misery, have been urged as cases of peculiar hardship. But, first, there is no evidence in the whole book of God that any child dies eternally for Adam's sin. Nothing of this kind is intimated in the Bible; and, as Jesus took upon him human nature, and condescended to be born of a woman in a state of perfect helpless infancy, he has, consequently, sanctified this state, and has said, without limitation or exception, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. We may justly infer, and all the justice as well as the mercy of the Godhead supports the inference, that all human beings, dying in an infant state, are regenerated by that grace of God which bringeth salvation to all men, Tit 2:11, and go infallibly to the kingdom of heaven. As to the Gentiles, their case is exceedingly clear. The apostle has determined this; see Rom 2:14, Rom 2:15, and the notes there. He who, in the course of his providence, has withheld from them the letter of his word, has not denied them the light and influence of his Spirit; and will judge them in the great day only according to the grace and means of moral improvement with which they have been favored. No man will be finally damned because he was a Gentile, but because he has not made a proper use of the grace and advantages which God had given him. Thus we see that the Judge of all the earth has done right; and we may rest assured that he will eternally act in the same way.

8. The term Fall we use metaphorically, to signify degradation: literally, it signifies stumbling, so as to lose the centre of gravity, or the proper poise of our bodies, in consequence of which we are precipitated on the ground. The term seems to have been borrowed from the παραπτωμα of the apostle, Rom 5:15-18, which we translate offense, and which is more literally Fall, from παρα, intensive, and πιπτω, I fall; a grievous, dangerous, and ruinous fall, and is property applied to transgression and sin in general; as every act is a degradation of the soul, accompanied with hurt, and tending to destruction. The term, in this sense, is still in common use; the degradation of a man in power we term his fall; the impoverishment of a rich man we express in the same way; and when a man of piety and probity is overcome by any act of sin, we say he is fallen; he has descended from his spiritual eminence, is degraded from his spiritual excellence, is impure in his soul, and becomes again exposed to the displeasure of his God.

Being justified by faith - This is the sum of the preceding chapters. We have peace with God - Being enemies to God no longer, Rom 5:10; neither fearing his wrath, Rom 5:9. We have peace, hope, love, and power over sin, the sum of the fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith: where these are not, that faith is not.

Into this grace - This state of favour.

We glory in tribulations also - Which we are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the persecuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing.

And patience works more experience of the sincerity of our grace, and of God's power and faithfulness.

Hope shameth us not - That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts - The divine conviction of God's love to us, and that love to God which is both the earnest and the beginning of heaven. By the Holy Ghost - The efficient cause of all these present blessings, and the earnest of those to come.

How can we now doubt of God's love? For when we were without strength - Either to think, will, or do anything good. In due time - Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other. Christ died for the ungodly - Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.

A just man - One who gives to all what is strictly their due The good man - One who is eminently holy; full of love, of compassion, kindness, mildness, of every heavenly and amiable temper. Perhaps - one - would - even - dare to die - Every word increases the strangeness of the thing, and declares even this to be something great and unusual.

But God recommendeth - A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from, us. While we were sinners - So far from being good, that we were not even just.

By his blood - By his bloodshedding. We shall be saved from wrath through him - That is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath a human passion? And how can this human passion be in God? We may answer this by another question: Is not love a human passion? And how can this human passion be in God? But to answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God only in an analogical sense.

If - As sure as; so the word frequently signifies; particularly in this and the eighth chapter. We shalt be saved - Sanctified and glorified. Through his life - Who "ever liveth to make intercession for us."

And not only so, but we also glory - The whole sentence, from the third to the eleventh verse, may be taken together thus: We not only "rejoice in hope of the glory of God," but also in the midst of tribulations we glory in God himself through our Lord Jesus Christ, by whom we have now received the reconciliation.

Therefore - This refers to all the preceding discourse; from which the apostle infers what follows. He does not therefore properly make a digression, but returns to speak again of sin and of righteousness. As by one man - Adam; who is mentioned, and not Eve, as being the representative of mankind. Sin entered into the world - Actual sin, and its consequence, a sinful nature. And death - With all its attendants. It entered into the world when it entered into being; for till then it did not exist. By sin - Therefore it could not enter before sin. Even so - Namely, by one man. In that - So the word is used also, 2Cor 5:4. All sinned - In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned.

For until the law sin was in the world - All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned, even then, appears in that all died.

Death reigned - And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered. Even over them that had not sinned after the likeness of Adam's transgression - Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law. Who is the figure of him that was to come - Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death ; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.

Yet not - St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ, In amplitude, Rom 5:15. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Rom 5:16. The reason of both is subjoined, Rom 5:17. This premised, the offence and the free gift are compared, with regard to their effect, Rom 5:18, and with regard to their cause, Rom 5:19.

The sentence was by one offence to Adam's condemnation - Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity. But the free gift is of many offences unto justification - Unto the purchasing it for all men, notwithstanding many offences.

There is a difference between grace and the gift. Grace is opposed to the offence; the gift, to death, being the gift of life.

Justification of life - Is that sentence of God, by which a sinner under sentence of death is adjudged to life.

As by the disobedience of one man many (that is, all men) were constituted sinners - Being then in the loins of their first parent, the common head and representative of them all. So by the obedience of one - By his obedience unto death; by his dying for us. Many - All that believe. Shall be constituted righteous - Justified, pardoned.

The law came in between - The offence and the free gift. That the offence might abound - That is, the consequence (not the design) of the law's coming in was, not the taking away of sin, but the increase of it. Yet where sin abounded, grace did much more abound - Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam's fall.

That as sin had reigned - so grace also might reign - Which could not reign before the fall; before man had sinned. Through righteousness to eternal life by Jesus Christ our Lord - Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause; not any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life, leading to glory.

1. THerefore being justified by faith , we have peace which God through our Lord Jesus Christ .

As he had before asserted and proved particularly, in chap. 3.28. and 4.24.

i. e. We have reconciliation with God, who before were utter enemies to him, Col. 1.21. he is now become our friend as he was Abraham's.

Who is the only Mediator of Reconciliation. vid. 2. Cor. 5.19. Ephes. 2.14, 15, 16. Col. 1.20. 1 Tim. 2.5.

Hitherto of the cause and manner of our Iustification; now follow the benefits and effects.

Marginal references: Isa. 32.17. [illegible: 1 letter]oh. 16.33.

2. By whom also we have access by faith, into this grace wherein we stand , and rejoyce in hope of the glory of God .

We have not only reconciliation with God by Iesus Christ, but also by Faith in him we are admitted to his presence, his Grace and Favour. One may be reconciled to his Prince, and yet not to be brought into his Presence. Witness Absalom, &c. vid. Eph. 2.18. and 3.12. 1 Pet. 3.18.

This grace is either that whereof he spake, ch. 3.24. or else rather it may be understood of that excellent state of Reconciliation, Friendship and Favour with God, which God hath graciously bestowed upon us.

Or in which we stand or abide, not stirring a foot for any temptation or persecution. A metaphor from Souldiers keeping their station in fight. A man may obtain his Princes Favour, and lose it again. But, &c.

In the Glory hoped for, a Hebraism. vid. Luke 10.20. 1 Pet. 1.8, 9. even in that Glory which God hath promised, and consists in the enjoyment of him.

Marginal references: Or, have had.; Heb. 3.6.

3. And not only so, but we glory in tribulations also , knowing that tribulation worketh patience .

As old Souldiers do in their scars of Honour. vid. Gal. 6.17. 2 Cor. 12.9, 10, 11. Believers don't only glory in their future happiness, but in their present sufferings & afflictions. Yet not so much in affliction it self, as in the issue and fruitful effects thereof, of which he speaks in what follows.

Finding by experience.

Not as if affliction of its self and its own nature did this, for in many it hath a contrary operation; but God who is the Author and giver of patience, Rom. 15.3. doth make use of it for this purpose; it is a means sanctified of God for the exercising, obtaining and increasing thereof.

Marginal references: Jam. 1.3.; Or worketh out.

4 And patience, experience ; and experience, hope :

viz. Of Gods sustentation and care of us, and of his Faithfulness in fulfilling his promises. Isa. 43.2. Psal. 91.15. 2 Cor. 1.4, 5. as also of our own sincerity, and strength to endure and persevere. Mat. 13.21.

i. e. of the Glory of God as before in v. 2. or hope of farther mercy & seasonable deliverance. Believers find & feel that God hath delivered them, and doth deliver them, and in him they trust and hope, that he will still deliver them.

Marginal references: Or, tryal.

5 And hope maketh not ashamed , because the love of God is shed abroad in our hearts , by the holy Ghost which is given unto us .

It doth not disappoint or deceive us. Frustrated hopes fill men with shame and confusion, Iob. 6.19, 20. This passage seems to be taken out of Psal. 22.5.

This is either rendred as the reason of all that went before, therefore the justified by Faith have peace with God, access to him by Faith, Hope of Glory, Joy in Tribulation, &c. Because the love of God is shed abroad in their hearts; or else it is a reason of what immediately preceded: therefore hope maketh not ashamed, because the Love of God is shed abroad, &c.

Understand it either actively of our Love to God, or rather passively of his Love to us, (of which he speaks v. 8.) and of the sense thereof

is greatly manifested or abundantly poured forth. A frequent metaphor both in the Old and New Testament. vid. Isa. 44.3. Ioel 2.8. Zech. 12.10. Iohn 7.38. Act. 2.17.

Not excluding the Father and Son, it is the more proper work of the Spirit, both to make us feel the Love of God, and to fill our hearts with love to God.

Marginal references: Or, pour'd [illegible: 1 letter]ut on.

6 For when we were yet without strength , in due time Christ died for the ungodly .

Utterly unable to help or redeem our selves.

Some read it according to the time, and refer this clause to the forgoing words; making this to be the sence, When we were weak in time past, or in the time of the Law, before grace appeared, then Christ died, &c. Others rather refer it to the following words, and so our Translation carries it, that in due time. i. e. in the fulness of time, as Gal. 4.4. or in the time that was before decreed, and prefixt by the Father. The Scripture every where speaks of a certain season or hour assigned for the death of Christ. vid. Mat. 26.45. Iohn 8.20. and 12.27. and 17.1.

i. e. for the sake, or instead of such as were enemies to God (as v. 10▪) and so could deserve no such favour from him.

Marginal references: Or, Weak.; Or, According to the time

7 For scarcely for a righteous man will one dy: yet peradventure for a good man some would even dare to dy.

He amplifies the Love of Christ in dying for the ungodly, and shews that it is unparalleld and without example.

By a good man, you must understand one that is very kind and bountiful, or one that is very useful and profitable; that is, a publick and common good. Instances may be given of those that have sacrificed their lives for such. Lilloe stept between the Murtherer and King Edwin his Master. Nich. Ribische lost his life to preserve Prince Maurice at the Seige of Pista.

Marginal references: Or, [illegible: 1 letter]span dye.

8 But God commendeth his love towards us, in that while we were yet sinners, Christ died for us .

i. e. He declareth or confirmeth it, by this as a most c[illegible: 1 letter]rtain sign, he makes it most conspicuous or illustrious. vid. Iohn 3.16. 1 Iohn 4.9, 10.

i. e. In a state of sin, and under the guilt and power of Sin. Believers in some sence are still Sinners, 1 Iohn 1.8. but their sins being pardoned and subdued, they go no longer under that denomination. Sinners in Scripture are said to be those in whom sin dwells and reigns. vid. Iohn 9.31. such we were by nature. Yea we were not only Sinners but enemies to God, which farther commendeth the Love of Christ in dying for us: there is no greater Love amongst men, than when one layeth down his Life for his Friends; but herein Christs Love excell'd, that he gave his Life for his enemies.

Marginal references: John 15.1[illegible: 1 letter] 1 Pet. 3.1[illegible: 1 letter]

9 Much more then being now justified by his blood , we shall be saved from wrath through him .

The Apostles arguing is cogent, for 'tis more to justifie and reconcile Sinners, then to save them being justified; Christ therefore having done the former, he will much more do the latter.

i. e. By Faith in his Blood or Sufferings.

The Greek reads it with an Article from that Wrath, whereby is meant the Wrath to come, or eternal punishment.

10 For if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life .

Put into a capacity of reconciliation, God being by Christs death made reconcilable, and also actually reconcil'd, when we Believe through the Merits of the Death of Christ.

i. e. By the Resurrection to Life, Salvation is ascribed to the Resurrection and Life of Christ, because He thereby doth perfect our Salvation; He ever living to make Intercession for us, Heb. 7.25. And because by his Resurrection and Life, we shall be raised to eternal Life at that Day.

Marginal references: 2 Cor. 5.[illegible: 2 letters]

11 And not only so , but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement .

q. d. We don't only rejoyce in the hope of Glory, and in tribulation of which he had spoken. v. 2.3. (all that fell in between, being a long parenthesis) but we rejoyce & glory in God himself, who is become our God and merciful Father in Jesus Christ.

This is rendred as the reason why we should rejoyce in God through Jesus Christ; for by him God is attoned or reconciled, satisfaction being made for our Sins in his Blood. The particle now hath its Emphasis, to shew the priviledg of those who live in these times of the Gospel.

12 Wherefore , as by one man sin entred into the world , and death by sin , and so death passed upon all men, for that all have sinned .

From this Verse to the end of the Chapter, the Apostle makes a large Comparison between the first and second Adam, which he joyns to what he had said by the causal Particle Wherefore. q. d. Seeing Things are as I have already said, it is Evident, That what was Lost by Adam, is Restored by Christ. This Verse seems to be Lame and Imperfect; the Reddition is wanting in the Comparison: For unto this (As by one Man sin entered into the World) there should be added, So by Christ, &c. But the Reddition, or second part of the Comparison, is suspended, by reason of a long Parenthesis intervening to the 18. and 19. verses ▪ where the Apostle sets down both parts of the Comparison.

viz. Adam. Obj. Eve first sinned. 1 Tim. 2.14. A. He is not shewing the order how Sin first entred into the World, but how it was propagated to mankind. Therefore he mentions the Man, because he is the head of the woman, and the Covenant was made with him: Or, Man may be used collectively, both for man and woman; as when God said, Let us make Man, &c.

It is to be understood of our first Parents actual sin, in eating the forbidden Fruit; this alone was it that affected their posterity, and made them Sinners, v. 19.

Understand the Inhabitants of the world; the thing containing by an usual Metonimy is put for the thing contained.

As the due reward thereof. Death here may be taken in its full latitude for temporal, spiritual and eternal death.

Seized upon all, of all sorts, Infants as well as others.

Others read it thus; in which all have sinned. i. e. in which one man, and so it is a full proof that Adam was a publick person, and that in him all his posterity sinned and fell. He was our Representative, and we were all in him as a Town or Country in a Parliament Man, and although we chose him not, yet God chose for us. The words [non-Latin text not transcribed] are rendred in which in other places, and the preposition [non-Latin text not transcribed] is put for [non-Latin text not transcribed] vid. Mar. 2.4. Heb. 9.10. and if our translation be retained, it is much to the same sence; for if such dye as never committed any actual sin themselves (as Infants do) then it will follow that they sinned in this one man, in whose loynes they were; as Levi is said to have paid tithes in Abrahams loynes, Heb. 7.9.

Marginal references: Gen. 3.[illegible: 1 letter] 1 Cor. 15▪; Gen. 2.[illegible: 1 letter] Chap. 6.[illegible: 1 letter]; Or, [illegible: 1 span]

13 For untill the Law sin was in the world: but sin is not imputed when there is no Law .

q. d. It appears that all have sinned, because sin was alwayes in the world, not only after the Law was given by Moses, but also before, even from the beginning of the World till that time.

q. d. It appears there was a Law before the Law of Moses, for if there had been no Law all that while, then sin would not have been imputed to men, so as to make them liable to punishment or death▪ but sin was imputed or charged upon men before the Law of Moses, and death past upon all. Therefore there must be a Law by the transgression of which men were sinners before that time. And that was either the Law of Nature, or the positive Law which God gave to Adam, the transgressions whereof is imputed to all, as we shall see, v. 19. Some think the Apostle doth here obviate a Cavil. q. d. Let no man think that sin began to have its being together with the Law, for there was sin before there was any written Law to forbid it. The same acts that were forbidden afterwards by the Law, were before committed, and were really sinful in the sight of God. But sin was not so well known, nor so strictly charged upon the sinner as it is since the Law was given. It was not imputed comparatively, though absolutely it was, as may appear by many instances, as the drowning of the World, the destruction of Sodom, &c.

Marginal references: [illegible: 1 word]. 4.15.

14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgressions who is the figure of him that was to come .

He proceeds to prove his assertion in the foregoing verse, that sin was in the world before the Law; because death, which is the wages of sin did reign, and had power over all mankind from Adam to Moses which was about 2500. Years.

i. e. Over very Infants, that had not actually sinned as Adam did. But though Infants did not sin like Adam, yet they sinned in Adam. The guilt of his sin was imputed to them, else death could have had no power over them. Infants (as one saith) are not altogether Innocents, the very first sheet or blanket wherewith they are covered is woven of sin and shame, of blood and filth, Ezek. 16.4, 6.

Of his Ofspring (so some) which came of him in after times, his Posterity (as before) was represented in his person: But others better expound it of Christ, who is the second Adam; and of whom Adam was a Figure or Type, not in respect of such things as were personal to either of them, but of that which by them redounded to others. The first Adam was the Original of mans Natural and Earthly Being: The second Adam of his Spiritual and Heavenly. By the first Sin and Death came into the World, by the second Righteousness and Life.

Marginal references: 1 Cor. 15. [illegible: 2 letters], 22, 45.

15 But not as the offence, so also is the free gift . For if through the offence of one many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ hath abounded unto many .

q. d. But yet the resemblance betwixt the first and second Adam, is not so exact as to admit of no difference; differences there be, but they are to great advantage on Christs part. e. g. Compare Adams Sin and Christs Obedience, in respect of their Efficacy and Vertue, and you will find a great difference.

The Obedience of Christ (which is the product of his Grace and Favour) is much more powerful to Justification and Salvation, than the sin of Adam was to Condemnation. If the transgression of meer Man was able to pull down Death and Wrath upon all his natural Seed, then the obedience of One which is God as well as man, will much more abundantly avail to procure pardon and life for all his Spiritual Seed. He doth not give the preheminence unto the Grace of Christ in respect of the number, but of the more powerful Efficacy and Vertue.

Marginal references: dyed.

16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation: but the free gift is of many offences to justification .

q. d. As there is a difference between Adam and Christ in respect of their persons, so also in respect of their Acts, and the extent thereof; for one sin of Adam did condemn us, the mischief arose from one offence; but the free gift and grace of Christ doth absolve us not only from that one fault, but from all other Faults and Offences. It reacheth to the pardon not only of Original Sin, but of all other personal and actual sins.

17 For if by one mans offence, death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ .

Here he shews the difference in respect of the Effects and Consequents of their Acts. If by means of one man and his one offence death had power over all mankind, then much more shall the grace and gift of Righteousness, which is by Jesus Christ alone, obtain eternal life for all that have received abundant Grace and Mercy from him.

Marginal references: Or, by one offence.

18 Therefore as by the offence of one judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life.

Here, after a long Parenthesis, the Apostle returnes to what he had begun to say, in v. 12. and now he makes the Comparison full in both members, which there by reason of intervening matter was left imperfect as I before hinted.

Guilt which exposeth to Judgment.

All the Posterity or natural Seed of the first Adam.

That which all along he calls the Free Gift, seems to be the benefit the Believers have by Christs Obedience.

Not all universally, but all Sorts of men indifferently, Gentiles as well as Iews: Or all that are his Spiritual Seed▪ Or All men here, is put for many men: See elsewhere. vid. Luke 6.26. Act. 22.15. Many is sometimes put for All. Dan. 12.2. and again All for Many; and indeed these two words, All and Many seem to be used reciprocally by this context in particular v. 15. and 19.

Marginal references: Or, by one offence.

19 For as by one mans disobedience many were made sinners : so by the obedience of one, shall many be made Righteous.

i. e. Adams, see the notes on v. 12.

i. e. All as before, many is here opposed to one or a few; the meaning is, Though Adam was but one, yet he infected many others, his sin rested not in his own person.

Brought into a State of sin. This is more than when all the World were said to sin in him. The word is used to signifie great and hainous sinners. The Apostle here informes us of that which all Philosophy was ignorant of, viz. the Imputation of Adams sin, and our natural Polution flowing from it. Yea, this was more than the naked History of mans fall by Moses did discover; There indeed we see the Cause of death, how that came upon all mankind; but that Adams sin was accounted to us, that by his disobedience we are involv'd in Sin and Misery, that is not clearly revealed in the Books of Moses. We are beholding to the Gospel, and particularly to this Text and Context, for the more full discovery hereof.

i. e. Of Christ. He leaves out the word, Man, either for brevities sake, or because Christ was not a meer man as Adam was. Here the Apostle concludes the Collation he had made between Adam and Christ, whom he had all along represented as two publick Persons, or as two common Roots or Fountaines, the one of Sin and [illegible: 1 letter]eath, the other of Righteousness and Life. And indeed there are throughout the Conte[illegible: 1 letter]t (as one observes) several Textual and Grammatical Obscurities, as also redundant and defective expressions which are not unusual with this Apostle, whose matter runneth from him like a torrent, and cannot be so well bounded by words. Another saith upon the consideration of the difficulties in this context, we do not need Theseus his twine of thread, but the Holy Ghost and that Light by which this Epistle was wrote, to guide us into the understanding of it.

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

Here he shews the reason why the Law was given, although (as tis in v. 13.) 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 particular [non-Latin text not transcribed] (rendred that) is to be taken either Causally, and so it is interpreted by Gal. 3.19. where it is said, the Law was added because of transgression, that thereby the guilt and punishment of sin being more fully discovered, the riches of Gods free grace and mercy might be the more admired; or else Eventually, it so falls out by accident, or by reason of mans corruption, that sin is thereby increased or augmented. The Law is Holy, Just and Good (as hereafter) how then doth that encrease sin? Either as it irritates the Sinner, chap. 3.20. and 7.8, 11. or makes manifest the sin, chap. 7.7, 13. thereby sin is known to be as indeed it is out of measure sinful.

This is added by way of Correction to mitigate the former assertion, and it layes down a second end of giving the Law, the former was the encrease and manifestation of sin, the latter is the abounding or superaboun[illegible: 1 letter]ing of Gods 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 encrease and knowledg of sin; but the 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.

Marginal references: Joh. 15.22. Chap 4.15.; Or, it came in between.

21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord .

Before he ascribed Dominion and Raign to Death, now to Sinners; the reason is evident, because death indeed reigneth by sin. Before also he had made the comparison betwixt Adam and Christ, here 'tis betwixt sin and grace, the power of one and of the other. The summe is, that as Sin hath prevailed over all mankind to bring death upon man, not only a temporal but eternal death, so the grace of Christ prevails, and becomes effectual to confer upon us eternal Life.

i. e. Imputed or imparted.

See how sweetly the end answers the beginning of this Chapter, and how Jesus Christ is both the Author and Finisher of all.

Justification and Its Effects. (a. d. 58.)

1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4 And patience, experience; and experience, hope: 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.

I. We have peace with God, v. 1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God's arm and of his strength, and so are at peace, Isa. xxvii. 4, 5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (Jam. ii. 23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, John xv. 13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ—through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator. But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, Eph. ii. 14, not only the maker, but the matter and maintainer, of our peace, Col. i. 20.

II. We have access by faith into this grace wherein we stand, v. 2. This is a further privilege, not only peace, but grace, that is, this favour. Observe, 1. The saints' happy state. It is a state of grace, God's loving-kindness to us and our conformity to God; he that hath God's love and God's likeness is in a state of grace. Now into this grace we have access prosagogen—an introduction, which implies that we were not born in this state; we are by nature children of wrath, and the carnal mind is enmity against God; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties in the way, but we have a manuduction, a leading by the hand,—are led into it as blind, or lame, or weak people are led,—are introduced as pardoned offenders,—are introduced by some favourite at court to kiss the king's hand, as strangers, that are to have audience, are conducted. Prosagogen eschekamen—We have had access. He speaks of those that have been already brought out of a state of nature into a state of grace. Paul, in his conversion, had this access; then he was made nigh. Barnabas introduced him to the apostles (Acts ix. 27), and there were others that led him by the hand to Damascus (v. 8), but it was Christ that introduced and led him by the hand into this grace. By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him. 2. Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Ps. i. 5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in a humble confidence of this very thing that he who has begun the good work will perform it, Phil. i. 6.

III. We rejoice in hope of the glory of God. Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heaven, glory which will consist in the vision and fruition of God. 1. Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There is no good hope of glory but what is founded in grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Ps. lxxxiv. 11. 2. Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejoice in that hope.

IV. We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, 2 Cor. iv. 17. Observe, What a growing increasing happiness the happiness of the saints is: Not only so. One would think such peace, such grace, such glory, and such a joy in hope of it, were more than such poor undeserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness—we glory in tribulations also, especially tribulations for righteousness' sake, which seemed the greatest objection against the saints' happiness, whereas really their happiness did not only consist with, but take rise from, those tribulations. They rejoiced that they were counted worthy to suffer, Acts v. 41. This being the hardest point, he sets himself to show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope, which he shows in the method of its influence. 1. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience; but, as it is sanctified to the saints, it worketh patience. 2. Patience experience, v. 4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimen—an approbation, as he is approved that has passed the test. Thus Job's tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job ii. 3. 3. Experience hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity. 4. This hope maketh not ashamed; that is, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Prov. x. 28. See Ps. xxii. 5; lxxi. 1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love: (1.) Special grace; and, (2.) The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts; it is this which constrains us, 2 Cor. v. 14. Thus are we drawn and held by the bonds of love. Sense of God's love to us will make us not ashamed, either of our hope in him or our sufferings for him.

The First and the Second Adam; The Influence of Grace. (a. d. 58.)

6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13 (For until the law sin was in the world: but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine:—1. The persons he died for, v. 6-8. 2. The precious fruits of his death, v. 9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, v. 12, to the end.

I. The character we were under when Christ died for us.

1. We were without strength (v. 6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition—lost, and no visible way open for our recovery—our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deut. xxxii. 36. It is the manner of God to help at a dead lift,

2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (v. 7, 8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare John xv. 13, 14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsychoi—would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, ch. xvi. 4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (v. 8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into ndyqym—righteous, hsdym—merciful (compare Isa. xvii. 1), and rssym—wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (v. 10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, ch. viii. 7; Col. i. 21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zech. xi. 8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.

II. The precious fruits of his death.

1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (v. 9), reconciled by his death, v. 10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb. ix. 22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev. xvii. 11.

2. Hence results salvation from wrath: Saved from wrath (v. 9), saved by his life, v. 10. When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation.—We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thess. i. 10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace.—Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare ch. xiv. 9. He was dead, and is alive, Rev. i. 18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb. vii. 25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare ch. iv. 25 and viii. 34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.

3. All this produces, as a further privilege, our joy in God, v. 11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer. xvii. 17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes—not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under the law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, kauchomenoi—glorying in it. God hath received the atonement (Matt. iii. 17; xvii. 5; xxviii. 2): if we but receive it, the work is done.

III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam ( v. 12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,

1. A general truth laid down as the foundation of his discourse—that Adam was a type of Christ (v. 14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1 Cor. xv. 45. Compare v. 22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative—died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam typos tou mellontos—the figure of him that was to come, to come to repair that breach which Adam had made.

2. A more particular explication of the parallel, in which observe,

(1.) How Adam, as a public person, communicated sin and death to all his posterity (v. 12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen. i. 31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph ho—for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1 Cor. xv. 22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Acts xvii. 26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen. ii. 17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, dielthen—passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, v. 14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Cor. xv. 26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?

Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, v. 14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did—which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.

(2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,

[1.] Wherein the resemblance holds. This is laid down most fully, v. 18, 19.

First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathesan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.

Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,—his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous—many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathesontai—they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.

[2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, v. 15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend:—First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, v. 16, 17, Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col. ii. 13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, v. 17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests—not only pardoned, but preferred. See this observed, Rev. i. 5, 6; v. 9, 10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.

IV. In the last two verses the apostle seems to anticipate an objection which is expressed, Gal. iii. 19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to the cure. The offence, to paraptoma—that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound—that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, v. 21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.

CHAP. V. Verſe 1. Being juſtified by faith.]

AS he had ſaid, Chap. 4.24.

We have peace with God] A bleſſed calm lodged in our conſciences: Like as when Ionas was caſt overboard, there followed a tranquillity.

Verſe 2. [non-Latin text not transcribed]. We have acceſſe] Chriſt leading us by the hand, and preſenting us to the Father, with, Behold, here am I, and the children whom thou haſt given me, Epheſ. 2.18.

Verſe 3. We glory in tribulations] As an old ſouldier doth in his ſcars of honour. See Gal. 6, 17. 2 Cor. 7.4.

Verſe 4. And experience, hope] Without hope patience is cold almoſt in the fourth degree, and that is but a little from poiſon.

Verſe 5. Hope maketh not aſhamed] As among men, many lie languiſhing at Hopes hoſpitall, as he did at the Pool of Betheſda, Joh. 5. and return as they did from the brooks of Tema, Job 6.17. Or, as men goe to a Lottery with heads full of hopes, but return with hearts full of blanks. The Dutch have a Proverb to this purpoſe, Sperare & expectare, multos reddit ſtultos. And we ſay, He that hopes for dead mens ſhoes may hap go bare-foot. Bad mens hopes may hop headleſle, they may periſh in the height of their expectancies. Not ſo thoſe that hope in God: they ſhall yet praiſe him who is the help of their countenance, and their God, Pſ. 43 ult. Nunquam confuſi, Deo confiſi.

Verſe 6. Christ died for] A ſufficient evidence of Gods deareſt and deepeſt love ſhed abroad in our hearts, as a moſt ſweet ointment.

Verſe 7. Yet per adventure for a good man] For a publike perſon. Lilloe ſtept between the murderer and King Edwin his maſter to intercept the deadly thruſt.Speeds Chron, lib 7. cap. 20. Life of K Ed. 6 pag 37. Turk hiſt fol. 730. A common ſouldier loſt his life at Muſſelborough field to ſave the Earl of Huntlies life: ſo did Nicolas Ribiſche to reſcue Prince Maurice at the ſiege of Pista.

Verſe 8. God commendeth, &c.] Herein God laies naked to us, the tendereſt bowels of his fatherly compaſſions, as in an anatomy.

Verſe 9. Much more then] It is a greater work of God to bring men to grace, then being in the ſtate of grace, [non-Latin text not transcribed] to bring them to glory; becauſe ſin is far more diſtant from grace, then grace is from glory.

Verſe 10. We ſhall be ſaved] Here the Apoſtle reaſoneth from regeneration to eternall life, as the leſſer.

Verſe 11. Not only ſo] Not in tribulation only do we glory (as v. 3.) but in the whole courſe of our lives.

Verſe 12. As by one man] Yet Anabaptiſts deny originall ſin, as did alſo the Pelag[illegible: 1 letter]ans of old, conſuted by Auguſtine. Egranus a German Preacher ſaid (as Melancthon reporteth) that original ſin is a meer fiction of Auguſtine, and other Divines; and that, Joh. Manl loc. com. pag. 486. becauſe there was no ſuch word found in the Scriptures. Papiſts ſay that originall ſin is the ſmalleſt of all ſins, not deſerving any more of Gods wrath, then only a want of his beatificall-preſence: and that too, without any pain or ſorrow of minde from the apprehenſion of ſo great a loſſe. There have been amongſt us, that have ſaid, that originall ſin is not forbidden by the Law. Directly indeed, Moulins Anaton. Armin c 8. Wotton on Joh. p 146. and immediately it is not: but forbidden it is, becauſe curſed and condemned by the Law. In originall ſin is a tacite conſent (eminently) to all actuall ſin. And ſome underſtand this text of all ſin, both originall and actuall.

And ſo death paſſed upon all men] As a ſentence of death on a condemned malefactour 1 or, [non-Latin text not transcribed]. as thoſe diſeaſes that are called by Phyſitians, Corruptio totius ſubſtantiae; or as the rot overrunneth the whole flock.

Verſe 13. Sinne is not imputed] In mens eſteem, as Chap. 4 15.

Verſe 14. Death raigned] From the raign of death, he concludes the raign of ſin. Infants are no innocents: the firſt ſheet or blanket wherein they are covered is woven of ſin, ſhame, bloud and filth, Ezek. 16.4.6.

Verſe 15. Many be dead] Many is here put for all, as all for many, 1 Tim. 2.3.

Verſe 16. Of many [illegible: 1 letter]ffences] i.e. Of all, whether imputed to us, inherent in us, or iſſuing from us.

Verſe 17. Abundance] That is, abundant grace.

Verſe 18. By the offence of one] We were all in Adam, as the whole countrey in a Parliament-man. And although we choſe not, God choſe for us.

Verſe 19. [non-Latin text not transcribed] Many] That is, All, except Chriſt, ſinners, tainted with ſins, guilt and filth.

Verſe 20. But where ſin abounded] But then it is where ſinne that abounded in the life, abounds in the conſcience in grief and deteſtation of it,Act. and Mon. fol 1[illegible: 1 letter]30. as the greateſt evil. Bonner objected to Mr Philpot, Marytyr, that he found written in his book, In me Joanne Philpotto ubi abundavit peccatum, ſuperabundavit & gratia. This he ſaid was an arrogant ſpeech, Novum crimen, C. Caeſar.

Verſe 21. That as ſin hath raigned] That is, the wrath of God by ſin.

Through righteouſnes] Imputed and imparted.

By J[illegible: 1 letter]ſus Chriſt] See how ſweetly the end anſwers the beginning of the Chapter, and how Chriſt is both authour and finiſher, &c.

Therefore (ουν). Since we are thus justified, or as a consequence of being justified, we have peace.

Being justified by faith. Rom 1:17; Rom 3:24; Rom 4:5.

We. That is, all who are justified. The apostle is evidently speaking of true Christians.

Have peace with God. Jn 14:27. True religion is often represented as peace with God. See Acts 10:36, Rom 8:6, 10:15, 14:17, Gal 5:22. See also Isa 32:17:--

"And the work of righteousness shall be peace, And the effect of righteousness Quietness and assurance for ever."

This is called peace, because

(1.) the sinner is represented as the enemy of God, Rom 8:7, Eph 2:16, Jas 4:4, Jn 15:18,24, 17:14, Rom 1:30.

(2.) The state of a sinner's mind is far from peace. He is often agitated, alarmed, trembling. He feels that he is alienated from God. For

"The wicked are like the troubled sea, For it never can be at rest; Whose waters east up mire and dirt." Isa 57:20.

The sinner, in this state, regards God as his enemy. He trembles when he thinks of his law; fears his judgments; is alarmed when he thinks of hell. His bosom is a stranger to peace. This has been felt in all lands--alike under the thunders of the law of Sinai among the Jews, in the pagan world, and in lands where the gospel is preached. It is the effect of an alarmed and troubled conscience.

(3.) The plan of salvation by Christ reveals God as willing to be reconciled. He is ready to pardon, and to be at peace. If the sinner repents and believes, God can now consistently forgive him, and admit him to favour. It is therefore a plan by which the mind of God and of the sinner can become reconciled, or united in feeling and in purpose. The obstacles, on the part of God, to reconciliation, arising from his justice and law, been removed, and he is now willing to be at peace. The obstacles on the part of man, arising from his sin, his rebellion, and his conscious guilt, may be taken away, and he can now regard God as his friend.

(4.) The effect of this plan, when the sinner embraces it, is to produce peace in his own mind. He experiences peace; a peace which the world gives not, and which the world cannot take away, Php 4:7, 1Pet 1:8, Jn 16:22. Usually, in the work of conversion to God, this peace is the first evidence that is felt of the change of heart. Before, the sinner was agitated and troubled. But often suddenly, a peace and calmness is felt, which is before unknown. The alarm subsides; the heart is calm; the fears die away, like the waves of the ocean after a storm. A sweet tranquillity visits the heart--a pure shining light, like the sunbeams that break through the opening clouds after a tempest. The views, the feelings, the desires are changed; and the bosom that was just before filled with agitation and alarm, that regarded God as its enemy, is now at peace with him, and with all the world.

Through our Lord Jesus Christ. By means of the atonement of the Lord Jesus. It is his mediation that has procured it.

(e) "Therefore being justified" Isa 32:17, Eph 2:14, Col 1:20.

We have access. Jn 14:6. "I am the way," etc. Doddridge renders it, "by whom we have been introduced," etc. It means, by whom we have the privilege of obtaining the favour of God which we enjoy when we are justified. The word rendered "access" occurs but in two other places in the New Testament, Eph 2:18, 3:12. By Jesus Christ the way is opened for us to obtain the favour of God.

By faith. By means of faith, Rom 1:17.

Into this grace. Into this favour of reconciliation with God.

Wherein we stand. In which we now are in consequence of being justified.

And rejoice. Religion is often represented as producing joy, Isa 12:3, 35:10, 52:9, 61:3,7, 65:14,18, Jn 16:22,24, Acts 13:52, Rom 14:17; Gal 5:22, 1Pet 1:8. The sources or steps of this joy are these:

(1.) We are justified, or regarded by God as righteous.

(2.) We are admitted into his favour, and abide there.

(3.) We have the prospect of still higher and richer blessings in the fulness of his glory when we are admitted to heaven.

In hope. In the earnest desire and expectation of obtaining that glory. Hope is a complex emotion, made up of a desire for an object, and an expectation of obtaining it. Where either of these is wanting, there is not hope. Where they are mingled in improper proportions, there is not peace. But where the desire of obtaining an object is attended with an expectation of obtaining it in proportion to that desire, there exists that peaceful, happy state of mind which we denominate hope. And the apostle here implies that the Christian has an earnest desire for that glory; and that he has a confident expectation of obtaining it. The result of that he immediately states to be, that we are by it sustained in our afflictions.

The glory of God. The glory that God will bestow on us. The word glory usually means splendour, magnificence, honour; and the apostle here refers to that honour and dignity which will be conferred on the redeemed when they are raised up to the full honours of redemption; when they shall triumph in the completion of the work; and be freed from sin, and pain, and tears, and permitted to participate in the full splendours that shall encompass the throne of God in the heavens. Lk 2:9. Comp. Rev 21:22-24; Rev 22:5, Isa 60:19,20.

(f) "whom also" Jn 14:6 (g) "rejoice in hope" Heb 3:6

And not only so. We not only rejoice in times of prosperity, and of health. Paul proceeds to show that this plan is not less adapted to produce support in trials.

But we glory. The word used here is the same that is, in verse 2, translated "we rejoice" καυχωμεθα. It should have been so rendered here. The meaning is, that we rejoice not only in hope; not only in the direct results of justification, in the immediate effect which religion itself produces; but we carry our joy and triumph even into the midst of trials. In accordance with this, our Saviour directed his followers to rejoice in persecutions, Mt 5:11,12. Comp. Jas 1:2,12.

In tribulations. In afflictions. The word used here refers to all kinds of trials which men are called to endure; though it is possible that Paul referred particularly to the various persecutions and trials which they were called to endure as Christians.

Knowing. Being assured of this, Paul's assurance might have arisen from reasoning on the nature of religion, and its tendency to produce comfort; or it is more probable that he was speaking here the language of his own experience. He had found it to be so. This was written near the close of his life, and it states the personal experience of a man who endured, perhaps, as much as any one ever did, in attempting to spread the gospel; and far more than commonly falls to the lot of mankind. Yet he, like all other Christians, could leave his deliberate testimony to the fact that Christianity was sufficient to sustain the soul in its severest trials. See 2Cor 1:3-6, 11:24-29, 12:9,10.

Worketh. Produces; the effect of afflictions on the minds of Christians is to make them patient. Sinners are irritated and troubled by them; they murmur, and become more and more obstinate and rebellious. They have no sources of consolation; they deem God a hard master; and they become fretful and rebellious just in proportion to the depth and continuance of theft trials. But in the mind of a Christian, who regards his Father's hand in it; who sees that he deserves no mercy; who has confidence in the wisdom and goodness of God; who feels that it is necessary for his own good to be afflicted; and who experiences its happy, subduing, and mild effect in restraining his sinful passions, and in weaning him from the world--the effect is to produce patience. Accordingly, it will usually be found that those Christians who are longest and most severely afflicted are the most patient. Year after year of suffering produces increased peace and calmness of soul; and at the end of his course the Christian is more willing to be afflicted, and bears his afflictions more calmly, than at the beginning. He who on earth was most afflicted was the most patient of all sufferers; and not less patient when he was "led as a lamb to the slaughter," than when he experienced the first trial in his great work.

Patience. "A calm temper, which suffers evils without murmuring or discontent."-- Webster.

(h) "glory in tribulations" Mt 5:11,12, Jas 1:2,12

And patience, experience. Patient endurance of trial produces experience. The word rendered experience (δοκιμην) means trial, testing, or that thorough examination by which we ascertain the quality or nature of a thing, as when we test a metal by fire, or in any other way, to ascertain that it is genuine. It also means approbation, or the result of such a trial; the being approved, and accepted as the effect of a trying process. The meaning is, that long afflictions borne patiently show a Christian what he is; they test his religion, and prove that it is genuine. Afflictions are often sent for this purpose, and patience in the midst of them shows that the religion which can sustain them is from God.

And experience, hope. The result of such long trial is to produce hope. They show that religion is genuine; that it is from God; and not only so, but they direct the mind onward to another world, and sustain the soul by the prospect of a glorious immortality there. The various steps and stages of the benefits of afflictions are thus beautifully delineated by the apostle in a manner which accords with the experience of all the children of God.

And hope maketh not ashamed. That is, this hope will not disappoint, or deceive. When we hope for an object which we do not obtain, we are conscious of disappointment; perhaps sometimes of a feeling of shame. But the apostle says that the Christian hope is such that it will be fulfilled; it will not disappoint; what we hope for we shall certainly obtain. See Php 1:20. The expression used here is probably taken from Ps 22:4,5: "Our fathers trusted in thee; They trusted; and thou didst deliver them. They cried unto thee. And were delivered; They trusted in thee, And were not confounded," [ashamed.] Because the love of God. Love toward God. There is produced an abundant, an overflowing love to God.

Is shed abroad. Is diffused; is poured out; is abundantly produced, (εκκεχυται). This word is properly applied to water, or to any other liquid that is poured out, or diffused. It is used also to denote imparting, or communicating freely or abundantly, and is thus expressive of the influence of the Holy Spirit poured down, or abundantly imparted to men, Acts 10:45. Here it means that love towards God is copiously or abundantly given to a Christian; his heart is conscious of high and abundant love to God, and by this he is sustained in his afflictions.

By the Holy Ghost. It is produced by the influence of the Holy Spirit. All Christian graces are traced to his influence. Gal 5:22, "But the fruit of the Spirit is love, joy," etc.

Which is given unto us. Which Spirit is given or imparted to us. The Holy Spirit is thus represented as dwelling in the hearts of believers, 1Cor 6:19, 3:16, 2Cor 6:16. In all these places it is meant that Christians are under his sanctifying influence; that he produces in their hearts the Christian graces; and fills their minds with peace, and love, and joy.

(i) "hope maketh not ashamed" Php 1:20 (k) "Holy Ghost which is given" Eph 1:13,14

For when, etc. This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous verse, that the Holy Ghost was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us, by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends, Rom 5:6-10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun.

We were yet without strength. The word here used (ασθενων) is usually applied to those who are sick and feeble, deprived of strength by disease, Mt 25:39, Lk 10:9, Acts 4:9, 5:15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength in regard to the case which the apostle was considering; that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of man's being saved by any plan of his own was thus taken away-- while he was thus lying exposed to Divine justice, and dependent on the mere mercy of God--God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry.

In due time. Margin, According to the time, (κατακαιρον). In a timely manner; at the proper time. Gal 4:4, "But when the fulness of time was come," etc. This may mean,

(1.) that it was a fit or proper time. All experiments had failed to save men. For four thousand years the trial had been made under the law among the Jews; and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save men from death. It was then time that a better plan should be presented to men.

(2.) It was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets, Gen 49:10; Dan 9:24-27. See Jn 13:1, 17:1.

(3.) It was a most favourable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land. Mt 2:1,2.

For the ungodly. Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated "without strength." Rom 4:5.

(1) "in due time", or "according to the time" (l) "due time" Gal 4:4

For scarcely, etc. The design of this verse and the following is to illustrate the great love of God, by comparing it with what man was willing to do. "It is an unusual occurrence, an event which is all that we can hope for from the highest human benevolence and the purest friendship, that one would be willing to die for a good man. There are none who would be willing to die for a man who was seeking to do us injury, to calumniate our character, to destroy our happiness or our property. But Christ was willing to die for bitter foes."

Scarcely. With difficulty. It is an event which cannot be expected to occur often. There would scarcely be found an instance in which it would happen.

A righteous man. A just man; a man distinguished simply for integrity of conduct; one who has no remarkable claims for amiableness of character, for benevolence, or for personal friendship. Much as we may admire such a man, and applaud him, yet he has not the characteristics which would appeal to our hearts to induce us to lay down our lives for him. Accordingly, it is not known that any instance has occurred where for such a man one would be willing to die.

For a righteous man. That is, in his place, or in his stead. A man would scarcely lay down his own life to save that of a righteous man.

Will one die. Would one be willing to die.

Yet peradventure. Perhaps; implying that this was an event which might be expected to occur.

For a good man. That is, not merely a man who is coldly just; but a man whose characteristic is that of kindness, amiableness, tenderness. It is evident that the case of such a man would be much more likely to appeal to our feelings, than that of one who is merely a man of integrity. Such a man is susceptible of tender friendship; and probably the apostle intended to refer to such a case--a case where we would be willing to expose life for a kind, tender, faithful friend.

Some would even dare to die. Some would have courage to give his life. Instances of this kind, though not many, have occurred. The affecting case of Damon and Pythias is one. Damon had been condemned to death by the tyrant Dionysius of Sicily, and obtained leave to go and settle his domestic affairs on promise of returning at a stated hour to the place of execution. Pythias pledged himself to undergo the punishment if Damon should not return in time, and deliver himself into the hands of the tyrant. Damon returned at the appointed moment, just as the sentence was about to be executed on Pythias; and Dionysius was so struck with the fidelity of the two friends, that he remitted their punishment, and entreated them to permit him to share their friendship. (Val. Max. iv. 7.) This case stands almost alone. Our Saviour says that it is the highest expression of love among men. "Greater love hath no man than this, that a man lay down his life for his friends," Jn 15:13. The friendship of David and Jonathan seems also to have been of this character, that one would have been willing to lay down his life for the other.

But God commendeth, etc. God has exhibited or showed his love in this unusual and remarkable manner.

His love. His kind feeling; his beneficence; his willingness to submit to sacrifice to do good to others.

While we were yet sinners. And of course his enemies. In this, his love surpasses all that has ever been manifested among men.

Christ died for us. In our stead; to save us from death, he took our place; and, by dying himself on the cross, saved us from dying eternally in hell.

(m) "while we were yet sinners" Jn 15:13, 1Pet 3:18, 1Jn 3:16

Much more then. It is much more reasonable to expect it. There are fewer obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salvation, much more have we reason to expect that he will afford us protection now that we are his friends. This is one ground of the hope expressed in Rom 5:6.

Being now justified. Pardoned; accepted as his friends.

By his blood. By his death. Rom 3:25. The fact that we are purchased by his blood, and sanctified by it, renders us sacred in the eye of God; bestows a value on us proportionate to the worth of the price of our redemption; and is a pledge that he will keep that which has been so dearly bought.

Saved from wrath. From hell; from the punishment due to sin. Rom 2:8.

(n) "by his blood, we" Heb 9:14,22 (o) "from wrath" 1Thes 1:10

For if. The idea in this verse is simply a repetition and enlargement of that in Rom 5:9. The apostle dwells on the thought, and places it in a new light, furnishing thus a strong confirmation of his position.

When we were enemies. The work was undertaken while we were enemies. From being enemies we were changed to friends by that work. Thus it was commenced by God; its foundation was laid while we were still hostile to it; it evinced, therefore, a determined purpose on the part of God to perform it; and he has thus given a pledge that it shall be perfected.

We were reconciled, Mt 5:24. We are brought to an agreement; to a state of friendship and union. We became his friends, laid aside our opposition, and embraced him as our Friend and Portion. To effect this is the great design of the plan of salvation, 2Cor 5:1-20, Col 1:21, Eph 2:16. It means that there were obstacles existing on both sides to a reconciliation; and that these have been removed by the death of Christ; and that a union has thus been effected. This has been done in removing the obstacles on the part of God--by maintaining the honour of his law; showing his hatred of sin; upholding his justice, and maintaining his truth, at the same time that he pardons. Rom 3:26. And, on the part of man, by removing his unwillingness to' be reconciled; by subduing, changing, and sanctifying his heart; by overcoming his hatred of God, and of his law; and bringing him into submission to the government of God. So that the Christian is, in fact, reconciled to God; he is his friend; he is pleased with his law, his character, and his plan of salvation. And all this has been accomplished by the sacrifice of the Lord Jesus as an offering in our place.

Much more. It is much more to be expected; there are still stronger and more striking considerations to show it.

By his life. We were reconciled by his death. Death may include possibly his low, humble, and suffering condition. Death has the appearance of great feebleness; the death of Christ had the appearance of the defeat of his plans. His enemies triumphed and rejoiced over him on the cross, and in the tomb. Yet the effect of this feeble, low, and humiliating state was to reconcile us to God. If in this state--when humble, despised, dying, dead--he had power to accomplish so great a work as to reconcile us to God, how much more may we expect that he will be able to keep us now that he is a living, exalted, and triumphant Redeemer! If his fainting powers in dying were such as to reconcile us, how much more shall his full, vigorous powers, as an exalted Redeemer, be sufficient to keep and save us! This argument is but an expansion of what the Saviour himself said, Jn 14:19, "Because I live, ye shall live also."

(p) "much more" Rom 8:32 (q) "by his life" Jn 14:12

And not only so. The apostle states another effect of justification.

We also joy in God. In Rom 5:2, he had said that we rejoice in tribulations, and in hope of the glory of God. But he here adds that we rejoice in God himself; in his existence; his attributes; his justice, holiness, mercy, truth, love. The Christian rejoices that God is such a Being as he is; and glories that the universe is under his administration. The sinner is opposed to him; he finds no pleasure in him; he fears or hates him; and deems him unqualified for universal empire. But it is one characteristic of true piety, one evidence that we are truly reconciled to God, that we rejoice in him as he is; and find pleasure in the contemplation of his perfections as they are revealed in the Scriptures.

Through our Lord, etc. By the mediation of our Lord Jesus, who has revealed the true character of God, and by whom we have been reconciled to him.

The atonement. Marg., or reconciliation. This is the only instance in which our translators have used the word atonement in the New Testament. The word frequently occurs in the Old, Ex 29:33, 36, 37, 30:10,15,16 etc. etc. As it is now used by us, it commonly means the ransom, or the sacrifice, by means of which reconciliation is effected between God and man. But in this place it has a different sense. It means the reconciliation itself between God and man; not the means by which reconciliation is effected. It denotes not that we have received a ransom, or an offering by which reconciliation might be effected; but that in fact we have become reconciled through him. This was the ancient meaning of the English word atonement --AT ONE MENT--being at one, or reconciled. He seeks to make atonement Between the Duke of Glo'ster-and your brothers. Shakespeare. The Greek word which denotes the expiatory offering by which a reconciliation is effected is different from the one here. Rom 3:25. The word used here--(καταλλαγην) is never used to denote such an offering, but denotes the reconciliation itself.

(r) "joy in God" Hab 3:18

This passage has been usually regarded as the most difficult part of the New Testament. It is not the design of these Notes to enter into a minute criticism of contested points like this. They who wish to see a full discussion of the passage, may find it in the professedly critical commentaries; and especially in the commentaries of Tholuck and of Professor Stuart on the Romans. The meaning of the passage in its general bearing is not difficult; and probably the whole passage would have been found far less difficult if it had not been attached to a philosophical theory on the subject of man's sin, and if a strenuous and indefatigable effort had not been made to prove that it teaches what it was never designed to teach. The plain and obvious design of the passage is this-- to show one of the benefits of the doctrine of justification by faith. The apostle had shown

(1.) that that doctrine produced peace, Rom 5:1

(2.) That it produces joy in the prospect of future glory, Rom 5:2 (3.) That it sustained the soul in afflictions; (a) by the regular tendency of afflictions under the gospel, Rom 5:3,4; and (b) by the fact that the Holy Ghost was imparted to the believer. (4.) That this doctrine rendered it certain that we should be saved, because Christ had died for us, Rom 5:6; because this was the highest expression of love, Rom 5:7,8; and because, if we had been reconciled when thus alienated, we should be saved now that we are the friends of God, Rom 5:9,10.

(5.) That it led us to rejoice in God himself; produced joy in his presence, and in all his attributes. He now proceeds to show the bearing on that great mass of evil which had been introduced into the world by sin, and to prove that the benefits of the atonement were far greater than the evils which had been introduced by the acknowledged effects of the sin of Adam. "The design is to exalt our views of the work of Christ, and of the plan of justification through him, by comparing them with the evil consequences of the sin of our first father, and by showing that the blessings in question not only extend to the removal of these evils, but far beyond this; so that the grace of the gospel has not only abounded, but superabounded." (Prof. Stuart.) In doing this the apostle admits, as an undoubted and well understood fact,

1. That sin came into the world by one man, and death as the consequence, Rom 5:12.

2. That death had passed on all; even on those who had not the light of revelation, and the express commands of God, Rom 5:13,14.

3. That Adam was the figure, the type of him that was to come; that there was some sort of analogy or resemblance between the results of his act, and the results of the work of Christ. That analogy consisted in the fact that the effects of his doings did not terminate on himself, but extended to numberless other persons, and that it was thus with the work of Christ, Rom 5:14. But he shows,

4. That there were very material and important differences in the two cases. There was not a perfect parallelism. The effects of the work of Christ were far more than simply to counteract the evil introduced by the sin of Adam. The differences between the effect of his act and the work of Christ are these: (1.) The sin of Adam led to condemnation. The work of Christ has an opposite tendency, Rom 5:15.

(2.) The condemnation which came from the sin of Adam was the result of one offence. The work of Christ was to deliver from many offences, Rom 5:16.

(3.) The work of Christ was far more abundant and overflowing in its influence. It extended deeper and farther. It was more than a compensation for the evils of the fall, Rom 5:17.

5. As the act of Adam threw its influence over all men to secure their condemnation, so the work of Christ was fitted to affect all men, Jews and Gentiles, in bringing them into a state by which they might be delivered from the fall, and restored to the favour of God. It was in itself adapted to produce far more and greater benefits than the crime of Adam had clone evil; and was thus a glorious plan, just fitted to meet the actual condition of a world of sin; and to repair the evils which apostasy had introduced. It had thus the evidence that it originated in the benevolence of God, and that it was adapted to the human condition, Rom 5:18-21.

Wherefore. (διατουτο). On this account. This is not an inference from what has gone before, but a continuance of the design of the apostle to show the advantages of the plan of justification by faith; as if he had said, "The advantages of that plan have been seen in our comfort and peace, and in its sustaining power in afflictions. Further, the advantages of the plan are seen in regard to this, that it is applicable to the condition of man in a world where the sin of one man has produced so much woe and death. On this account also it is a matter of joy. It meets the ills of a fallen race; and it is therefore a plan adapted to man." Thus understood, the connexion and design of the passage is easily explained. In respect to the state of things into which man is fallen, the benefits of this plan may be seen, as adapted to heal the maladies, and to be commensurate with the evils which the apostasy of one man brought upon the world. This explanation is not that which is usually given to this place, but it is that which seems to me to be demanded by the strain of the apostle's reasoning. The passage is elliptical, and there is a necessity of supplying something to make out the sense.

As. (ωσπερ). This is the form of a comparison. But the other part of the comparison is deferred to Rom 5:18. The connexion evidently requires us to understand the other part of the comparison of the work of Christ. In the rapid train of ideas in the mind of the apostle, this was deferred to make room for explanations, (Rom 5:13-17.) "As by one man sin entered into the world, etc., so by the work of Christ a remedy has been provided, commensurate with the evils. As the sin of one man had such an influence, so the work of the Redeemer has an influence to meet and to counteract those evils." The passage in Rom 5:13-17 is therefore to be regarded as a parenthesis thrown in for the purpose of making explanations, and to show how the cases of Adam and of Christ differed from each other.

By one man, etc. By means of one man; by the crime of one man. His act was the occasion of the introduction of all sin into all the world. The apostle here refers to the well-known historical fact, (Gen 3:6,7) without any explanation of the mode or cause of this. He adduced it as a fact that was well known; and evidently meant to speak of it not for the purpose of explaining the mode, or even of making this the leading or prominent topic in the discussion. His main design is not to speak of the manner of the introduction of sin, but to show that the work of Christ meets and removes well-known and extensive evils. His explanations, therefore, are chiefly confined to the work of Christ. He speaks of the introduction, the spread, and the effects of sin, not as having any theory to defend on that subject, not as designing to enter into a minute description of the case, but as it was manifest on the face of things, as it stood on the historical record, and as it was understood and admitted by mankind. Great perplexity has been introduced by forgetting the scope of the apostle's argument here, and by supposing that he was defending a peculiar theory on the subject of the introduction of sin; whereas nothing is more foreign to his design. He is showing how the plan of justification meets well-understood and acknowledged universal evils. Those evils he refers to just as they were seen, and admitted to exist. All men see them, and feel them, and practically understand them. The truth is, that the doctrine of the fall of man, and the prevalence of sin and death, do not belong peculiarly to Christianity, any more than the introduction and spread of disease does to the science of the healing art. Christianity did not introduce sin; nor is it responsible for it. The existence of sin and woe belongs to the race; appertains equally to all systems of religion, and is a part of the melancholy history of man, whether Christianity be true or false. The existence and extent of sin and death are not affected if the infidel could show that Christianity was an imposition. They would still remain. The Christian religion is just one mode of proposing a remedy for well-known and desolating evils; just as the science of medicine proposes a remedy for diseases which it did not introduce, and which could not be stayed in their desolations, or modified, if it could be shown that the whole science of healing was pretension and quackery. Keeping this design of the apostle in view, therefore, and remembering that he is not defending or stating a theory about the introduction of sin, but that he is explaining the way in which the work of Christ delivers from a deep-felt universal evil, we shall find the explanation of this passage disencumbered of many of the difficulties with which it has been thought usually to be invested.

By one man. By Adam. See Rom 5:14. It is true that sin was literally introduced by Eve, who was first in the transgression, Gen 3:6, 1Timm 2:14. But the apostle evidently is not explaining the precise mode in which sin was introduced, or making this his leading point. He therefore speaks of the introduction of sin in a popular sense, as it was generally understood. The following reasons may be suggested why the man is mentioned, rather than the woman, as the cause of the introduction of sin.

(1.) It was the natural and usual way of expressing such an event. We say that man sinned, that man is redeemed, man dies, etc. We do not pause to indicate the sex in such expressions. So in this, he undoubtedly meant to say that it was introduced by the parentage of the human race.

(2.) The name Adam, in Scripture, was given to the created pair, the parents of the human family, a name designating their earthly origin. Gen 5:1,2, "In the day that God created man, in the likeness of God made he him; male and female created he them; and blessed them, and called THEIR name Adam." The name Adam, therefore, used in this connexion, (Rom 5:14,) would suggest the united parentage of the human family.

(3.) In transactions where man and woman are mutually concerned, it is usual to speak of the man first, on account of his being constituted superior in rank and authority.

(4.) The comparison on the one side, in the apostle's argument, is of the man Christ Jesus; and to secure the fitness, the congruity (Stuart) of the comparison, he speaks of the man only in the previous transaction.

(5.) The sin of the woman was not complete in its effects without the concurrence of the man. It was their uniting in it which was the cause of the evil. Hence the man is especially mentioned as having rendered the offence what it was; as having completed it, and entailed its curses on the race. From these remarks it is clear that the apostle does not refer to the man here from any idea that there was any particular covenant transaction with him, but that he means to speak of it in the usual, popular sense; referring to him as being the fountain of all the woes that sin has introduced into the world.

Sin entered into the world. He was the first sinner of the race. The word sin here evidently means the violation of the law of God. He was the first sinner among men, and in consequence all others became sinners. The apostle does not here refer to Satan, the tempter, though he was the suggester of evil; for his design was to discuss the effect of the plan of salvation in meeting the sins and calamities of our race. This design, therefore, did not require him to introduce the sin of another order of beings, he says, therefore, that Adam was the first sinner of the race, and that death was the consequence.

Into the world. Among mankind, Jn 1:10, 3:16,17. The term world is often thus used to denote human beings--the race, the human family. The apostle here evidently is not discussing the doctrine of original sin; but he is stating a simple fact, intelligible to all: "The first man violated the law of God, and in this way sin was introduced among men." In this fact--this general, simple declaration--there is no mystery.

And death by sin. Death was the consequence of sin; or was introduced because man sinned. This is a simple statement of an obvious and well-known fact. It is repeating simply what is said in Gen 3:19, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." The threatening was, (Gen 2:17,) "Of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die." If an inquiry be made here, how Adam would understand this, I reply, that we have no reason to think he would understand it as referring to anything more than the loss of life as an expression of the displeasure of God, Moses does not intimate that he was learned in the nature of laws and penalties; and his narrative would lead us to suppose that this was all that would occur to Adam. And indeed there is the highest evidence that the case admits of, that this was his understanding of it. For in the account of the infliction of the penalty after the law was violated, in God's own interpretation of it, in Gen 3:19, there is still no reference to anything further. "Dust thou art, and unto dust shalt thou return." Now, it is incredible that Adam should have understood this as referring to what has been called "spiritual death," and to "eternal death," when neither in the threatening, nor in the account of the infliction of the sentence, is there the slightest recorded reference to it. Men have done great injury in the cause of correct interpretation by carrying their notions of doctrinal subjects to the explanation of words and phrases in the Old Testament. They have usually described Adam as endowed with all the refinement, and possessed of all the knowledge, and adorned with all the metaphysical acumen and subtility of a modem theologian. They have deemed him qualified, in the very infancy of the world, to understand and discuss questions which, under all the light of the Christian revelation, still perplex and embarrass the human mind. After these accounts of the endowments of Adam, which occupy so large a space in books of theology, one is surprised, on opening the Bible, to find how unlike all this is the simple statement in Genesis. And the wonder cannot be suppressed that men should describe the obvious infancy of the race as superior to its highest advancement; or that the first man, just looking upon a world of wonders, imperfectly acquainted with law, and moral relations, and the effects of transgression, should be represented as endowed with knowledge which, four thousand years after, it required the advent of the Son of God to communicate! The account in Moses is simple. Created man was told not to violate a simple law, on pain of death. He did it; and God announced to him that the sentence would be inflicted, and that he should return to the dust whence he was taken. What else this might involve--what other consequences sin might introduce, might be the subject of future developments and revelations. It is absurd to suppose that all the consequences of the violation of a law can be foreseen, or must necessarily be foreseen, in order to make the law and the penalty just. It is sufficient that the law be known; that its violation be forbidden; and what the consequences of that violation will be, must be left in great part to future developments. Even we yet know not half the results of violating the law of God. The murderer knows not the results fully of taking a man's life: he breaks a just law, and exposes himself to the numberless unseen woes which may flow from it.

We may ask, therefore, what light subsequent revelations have cast on the character and result of the first sin? and whether the apostle here meant to state that the consequences of sin were in fact as limited as they must have appeared to the mind of Adam? or had subsequent developments and revelations, through four thousand years, greatly extended the right understanding of the penalty of the law? This can be answered only by inquiring in what sense the apostle Paul here uses the word death. The passage before us shows in what sense he intended here to use the word. In his argument it stands opposed to "the grace of God, and the gift by grace," (Rom 5:15) to "justification," by the forgiveness of "many offences," (Rom 5:16) to the reign of the redeemed in eternal life, (Rom 5:17) and to "justification of life," (Rom 5:18.) To all these, the words "death," (Rom 5:12,17) and "judgment," (ro 5:16,18) stand opposed. These are the benefits which result from the work of Christ; and these benefits stand opposed to the evils which sin has introduced; and as it cannot be supposed that these benefits relate to temporal life, or solely to the resurrection of the body, so it cannot be that the evils involved in the words "death," "judgment," etc., relate simply to temporal death. The evident meaning is, that the word "death," as here used by the apostle, refers to the train of evils which have been introduced by sin. It does not mean simply temporal death; but that group and collection of woes, including temporal death, condemnation, and exposure to eternal death, which is the consequence of transgression. The apostle often uses the word death, and to die, in this wide sense, Rom 1:32, 6:16, 7:5,10,13,24, 8:2,6,13; 2Cor 2:16, 7:10, Heb 2:14. In the same sense the word is often used elsewhere, Jn 8:51, 11:26, 1Jn 5:16,17, Rev 2:11, 20:6, etc. etc. In contrasting with this the results of the work of Christ, he describes not the resurrection merely, nor deliverance from temporal death, but eternal life in heaven; and it therefore follows that he here intends by death that gloomy and sad train of woes which sin has introduced into the world. The consequences of sin are, besides, elsewhere specified to be far more than temporal death, Eze 18:4 Rom 2:8,9,12. Though, therefore, Adam might not have foreseen all the evils which were to come upon the race as the consequence of his sin, yet these evils might nevertheless follow. And the apostle, four thousand years after the reign of sin had commenced, and under the guidance of inspiration, had full opportunity to see and describe that train of woes which he comprehends under the name of death. That train included evidently temporal death, condemnation for sin, remorse of conscience, and exposure to eternal death, as the penalty of transgression.

And so. Thus. In this way it is to be accounted for that death has passed upon all men; to wit, because all men have sinned. As death followed sin in the first transgression, so it has in all; for all have sinned. There is a connexion between death and sin which existed in the case of Adam, and which subsists in regard to all who sin, And as all have sinned, so death has passed on all men.

Death passed upon. (διηλθεν). Passed through; pervaded; spread over the whole race, as pestilence passes through, or pervades a nation. Thus death, with its train of woes, with its withering and blighting influence, has passed through the world, laying prostrate all before it.

Upon all men. Upon the race; all die.

For that (εφω). This expression has been greatly controverted; and has been very variously translated. Elsner renders it, "on account of whom." Doddridge, "unto which all have sinned." The Latin Vulgate renders it, "in whom [Adam] all have sinned." The same rendering has been given by Augustine, Beza, etc. But it has never yet been shown that our translators have rendered the expression improperly. The old Syriac and the Arabic agree with the English translation fix this interpretation. With this agree Calvin, Vatablus, Erasmus, etc. And this rendering is sustained also by many other considerations.

(1.) If (ω) be a relative pronoun here, it would refer naturally to death, as its antecedent, and not to man. But this would not make sense.

(2.) If this had been its meaning, the preposition (εν) would have been used. See Note of Erasmus on the place.

(3.) It comports with the apostle's argument to state a cause why all died, and not to state that men sinned in Adam. He was inquiring into the cause why death was in the world; and it would not account for that to say that all sinned in Adam. It would require an additional statement to see how that could be a cause.

(4.) As his posterity had not then an existence, they could not commit actual transgression. Sin is the transgression of the law by a moral agent; and as the interpretation "because all have sinned" meets the argument of the apostle, and as the Greek favours that certainly as much as it does the other, it is to be preferred.

All have sinned. To sin is to transgress the law of God; to do wrong. The apostle in this expression does not say that all have sinned in Adam, or that their nature has become corrupt, which is true, but which is not affirmed here; nor that the sin of Adam is imputed to them; but simply affirms that all men have sinned. He speaks evidently of the great universal fact that all men are sinners. He is not settling a metaphysical difficulty; nor does he speak of the condition of man as he comes into the world. He speaks as other men would; he addresses himself to the common sense of the world; and is discoursing of universal, well-known facts. Here is the fact--that all men experience calamity, condemnation, death. How is this to be accounted for? The answer is, "All have sinned." This is a sufficient answer; it meets the case. And as his design cannot be shown to be to discuss a metaphysical question about the nature of man, or about the character of infants, the passage should be interpreted according to his design, and should not be pressed to bear on that of which he says nothing, and to which the passage evidently has no reference. I understand it, therefore, as referring to the fact that men sin in their own persons, sin themselves--as, indeed, how can they sin in any other way?--and that therefore they die. If men maintain that it refers to any metaphysical properties of the nature of man, or to infants, they should not infer or suppose this, but should show distinctly that it is in the text. Where is there evidence of any such reference?

(s) "as by one man" Gen 3:6,19.

For until the law, etc. This verse, with the following verses, to the 17th, is usually regarded as a parenthesis. The law here evidently means the law given by Moses. "Until the commencement of that administration, or state of things under the law." To see the reason why he referred to this period between Adam and the law, we should recall the design of the apostle, which is to show the exceeding grace of God in the gospel, abounding, and super abounding, as a complete remedy for all the evils introduced by sin. For this purpose he introduces three leading conditions or states where men sinned, and where the effects of sin were seen; in regard to each and all of which the grace of the gospel superabounded. The first was that of Adam, with its attendant train of ills, (Rom 5:12) which ills were all met by the death of Christ, Rom 5:15-18. The second period or condition was that long interval in which men had only the light of nature, that period occurring between Adam and Moses. This was a fair representation of the condition of the world without revelation, and without law, Rom 5:13,14. Sin then reigned--reigned everywhere where there was no law. But the grace of the gospel abounded over the evils of this state of man. The third was under the law, Rom 5:20. The law entered, and sin was increased, and its evils abounded. But the gospel of Christ abounded even over this, and grace triumphantly reigned. So that the plan of justification met all the evils of sin, and was adapted to remove them; sin and its consequences as flowing from Adam; sin and its consequences when there was no written revelation; and sin and its consequences under the light and terrors of the law.

Sin was in the world. Men sinned. They did that which was evil.

But sin is not imputed. Is not charged on men, or they are not held guilty of it where there is no law. This is a self-evident proposition, for sin is a violation of law; and if there is no law, there can be no wrong. Assuming this as a self-evident proposition, the connexion is, that there must have been a law of some kind; "a law written on their hearts," since sin was in the world, and men could not be charged with sin, or treated as sinners, unless there was some law. The passage here states a great and important principle, that men will not be held to be guilty unless there is a law which binds them, of which they are apprized, and which they voluntarily transgress. Rom 4:15. This verse, therefore, meets an objection that might be started from what had been said in Rom 4:15. The apostle had affirmed, that "where no law is there is no transgression." He here stated that all were sinners. It might be objected, that as during this long period of time they had no law, they could not be sinners. To meet this, he says that men were then in fact sinners, and were treated as such, which showed that there must have been a law.

(t) "sin is not imputed" Rom 4:15, 1Jn 3:4

Nevertheless. Notwithstanding that sin is not imputed where there is no law, yet death reigned.

Death reigned. Men died; they were under the dominion of death in its various melancholy influences. The expression "death reigned" is one that is very striking. It is a representation of death as a monarch; having, dominion over all that period, and over all those generations. Under his dark and withering reign men sank down to the grave. We have a similar expression when we represent death as "the king of terrors." It is a striking and affecting personification, for

(1.) his reign is absolute. He strikes down whom he pleases, and when he pleases.

(2.) There is no escape. All must bow to his sceptre, and be humbled beneath his hand.

(3.) It is universal. Old and young alike are the subjects of his gloomy empire.

(4.) It would be an eternal reign if it were not for the gospel. It would shed unmitigated woes upon the earth; and the silent tread of this terrific king would produce only desolation and tears for ever.

From Adam to Moses. From the time when God gave one revealed law to Adam, to the time when another revealed law was given to Moses. This was a period of 2500 years; no inconsiderable portion of the history of the world. Whether men were regarded and treated as sinners then, was a very material inquiry in the argument of the apostle. The fact that they died is alleged by him as full proof that they were sinners; and that sin had therefore scattered extensive and appalling woes among men.

Even over them. Over all those generations. The point or emphasis of the remark here is, that it reigned over those that had sinned under a different economy from that of Adam. This was that which rendered it so remarkable; and which showed that the withering curse of sin had been felt in all dispensations, and in all times.

After the similitude, etc. In the same way; in like manner. The expression "after the similitude" is a Hebraism, denoting in like manner, or as. The difference between their case and that of Adam was, plainly, that Adam had a revealed and positive law. They had not; they had only the law of nature, or of tradition. The giving of a law to Adam, and again to the world by Moses, were two great epochs between which no such event had occurred. The race wandered without revelation. The difference contemplated is not that Adam was an actual sinner, and that they had sinned only by imputation. For

(1.) the expression, "to sin by imputation," is unintelligible, and conveys no idea.

(2.) The apostle makes no such distinction, and conveys no such idea.

(3.) His very object is different. It is to show that they were actual sinners; that they transgressed law; and the proof of this is that they died.

(4.) It is utterly absurd to suppose that men from the time of Adam to Moses were sinners only by imputation. All history is against it; nor is there the slightest ground of plausibility in such a supposition.

Of Adam's transgression. When he broke a plain, positive, revealed law. This transgression was the open violation of a positive precept; theirs the violation of the laws communicated in a different way--by tradition, reason, conscience, etc. Many commentators have supposed that infants are particularly referred to here. Augustine first suggested this, and he has been followed by many others. But probably in the whole compass of the expositions of the Bible, there is not to be found a more unnatural and forced construction than this. For

(1.) the apostle makes no mention of infants. He does not in the remotest form allude to them by name, or give any intimation that he had reference to them.

(2.) The scope of his argument is against it. Did infants only die? Were they the only persons that lived in this long period? His argument is complete without supposing that he referred to them. The question in regard to this long interval was, whether men were sinners? Yes, says the apostle. They died. Death reigned; and this proves that they were sinners. If it should be said that the death of infants would prove that they were sinners also, I answer, (a) that this was an inference which the apostle does not draw, and for which he is not responsible. It is not affirmed by him.

(b) If it did refer to infants, what would it prove? Not that the sin of Adam was imputed, but that they were personally guilty, and transgressors. For this is the only point to which the argument tends. The apostle here says not one word about imputation. He does not even refer to infants by name; nor does he here introduce at all the doctrine of imputation. All this is mere philosophy introduced to explain difficulties; but whether true or false, whether the theory explains or embarrasses the subject, it is not needful here to inquire. (3.) The very expression here is against the supposition that infants are intended. One form of the doctrine of imputation as held by Edwards, Stapler, etc., has been that there was a constituted oneness or personal identity between Adam and his posterity; and that his sin was regarded as truly and properly theirs; and they as personally blameworthy or ill-deserving for it, in the same manner as a man at forty is answerable for his crime committed at twenty. If this doctrine be true, then it is certain that they not only had "sinned after the similitude of Adam's transgression," but had committed the very identical sin, and that they were answerable for it as their own. But this doctrine is now abandoned by all, or nearly all, who profess to be Calvinists; and as the apostle expressly says that they had not sinned after the similitude of Adam's transgression, it cannot be intended here.

(4.) The same explanation of the passage is given by interpreters who nevertheless held to the doctrine of imputation. Thus CALVIN says on this passage, "Although this passage is understood commonly of infants, who, being guilty of no actual sin, perish by original depravity, yet I prefer that it should be interpreted generally of those who have not the law. For this sentiment is connected with the preceding words, where it is said that sin is not imputed where there is no law. For they had not sinned according to the similitude of Adam's transgression, because they had not, as he had, the will of God revealed. For the Lord forbid Adam to touch the fruit [of the tree] of the knowledge of good and evil; but to them he gave no command but the testimony of conscience." Calvin, however, supposes that infants are included in the "universal catalogue" here referred to. Turretine also remarks, that the discussion here pertains to all the adults between Adam and Moses. Indeed, it is perfectly manifest that the apostle here has no particular reference to infants; nor would it have ever been supposed, but for the purpose of giving support to the mere philosophy of a theological system.

Who is the figure. (τυπος) type. This word occurs sixteen times in the New Testament: Jn 20:25, (twice;) Acts 7:43,44, 23:25; Rom 5:14, 6:17, 1Cor 10:6,11, Php 3:17, 1Thes 1:7, 2Thes 3:9, 1Timm 4:12 Tit 2:7, Heb 8:5, 1Pet 5:3. It properly means,

(1.) any impression, note, or mark which is made by percussion, or in any way. Jn 20:25, "the print (type) of the nails."

(2.) An effigy or image which is made or formed by any rule; a model, pattern. Acts 7:43, "Ye took up the tabernacle of Moloch, and the star of your god Remphan, figures (types) which ye had made." Acts 7:44, "That he should make it [the tabernacle] according to the fashion (type) that he had seen." Heb 8:5.

(3.) A brief argument, or summary, Acts 23:25.

(4.) A rule of doctrine, or a law or form of doctrine, Rom 6:17.

(5.) An example or model to be imitated; an example of what we ought to be, (Php 3:17, 1Thes 1:7, 2Thes 3:9, 1Timm 4:12, Tit 2:7, 1Pet 5:3); or an example which is to be avoided, an example to warn us, 1Cor 10:6,11. In this place it is evidently applied to the Messiah. The expression "he Who was to come" is often used to denote the Messiah. As applied to him, it means that there was in some respects a similarity between the results of the conduct of Adam and the effects of the work of Christ. It does not mean that Adam was constituted or appointed a type of Christ, which would convey no intelligible idea; but that a resemblance may be traced between the effects of Adam's conduct and the work of Christ. It does not mean that the person of Adam was typical of Christ; but that between the results of his conduct and the work of Christ there may be instituted a comparison, there may be traced some resemblance. What that is is stated in the following verses. It is mainly by way of contrast that the comparison is instituted, and may be stated as consisting in the following points of resemblance or contrast.

(1.) Contrast. (a) By the crime of one, many are dead; by the work of the other, grace will much more abound, Rom 5:15.

(b) In regard to the acts of the two. In the case of Adam, one offence led on the train of woes; in the case of Christ, his work led to the remission of many offences, Rom 5:16.

(c) In regard to the effects. Death reigned by the one; but life much more over the other. (2.) Resemblance. By the disobedience of one, many were made sinners; by the obedience of the other, many shall be made righteous, Rom 5:18,19. It is clear, therefore, that the comparison which is instituted is rather by way of antithesis, or contrast, than by direct resemblance. The main design is to show that greater benefits have resulted from the work of Christ, than evils from the fall of Adam. A comparison is also instituted between Adam and Christ in 1Cor 15:22,45. The reason is, that Adam was the first of the race; he was the fountain, the head, the father; and the consequences of that first act could be seen everywhere. By a Divine constitution the race was so connected with him, that it was made certain that, if he fell, all would come into the world with a nature depraved, and subject to calamity and death, and would be treated as if fallen, and his sin would thus spread crime, and woe, and death everywhere. The evil effects of the apostasy were everywhere seen; and the object of the apostle was to show that the plan of salvation was adapted to meet and more than countervail the evil effects of the fall. He argued on great and acknowledged facts--that Adam was the first sinner, and that from him, as a fountain, sin and death had flowed through the world. Since the consequences of that sin had been so disastrous and wide-spread, his design is to show that from the Messiah effects had flowed more beneficent than the former were ruinous. In him the tribes of Adam boast More blessings than their father lost. WATTS.

(v) "the figure of him" 1Cor 15:22,45

But not as the offence. This is the first point of contrast between the effect of the sin of Adam and of the work of Christ. The word offence means, properly, a fall, where we stumble over anything lying in our way. It then means sin in general, or crime, Mt 6:14,15, 18:35. Here it means the fall, or first sin of Adam. We use the word fall as applied to Adam, to denote his first offence, as being that act by which he fell from an elevated state of obedience and happiness into one of sin and condemnation.

So also. The gift is not in its nature and effects like the offence.

The free gift. The favour, benefit, or good bestowed gratuitously on us. It refers to the favours bestowed in the gospel by Christ. These are free; i.e. without merit on our part, and bestowed on the undeserving.

For if, etc. The apostle does not labour to prove that this is so. This is not the point of his argument. He assumes that as what was seen and known everywhere. His main point is to show that greater benefits have resulted from the work of the Messiah than evils from the fall of Adam.

Through the offence of one. By the fall of one. This simply concedes the fact that it is so. The apostle does not attempt an explanation of the mode or manner in which it happened. He neither says that it is by imputation, nor by inherent depravity, nor by imitation. Whichever of these modes may be the proper one of accounting for the fact, it is certain that the apostle states neither. His object was not to explain the manner in which it was done, but to argue from the acknowledged existence of the fact. All that is certainly established from this passage is, that as a certain fact resulting from the transgression of Adam, "many" were "dead." This simple fact is all that can be proved from this passage. Whether it is to be explained by the doctrine of imputation, is to be a subject of inquiry independent of this passage. Nor have we a right to assume that this teaches the doctrine of the imputation of the sin of Adam to his posterity;--for

(1.) the apostle says nothing of it.

(2.) That doctrine is nothing but an effort to explain the manner of an event which the apostle Paul did not think it proper to attempt to explain.

(3.) That doctrine is, in fact, no explanation. It is introducing an additional difficulty. For, to say that I am blameworthy or ill-deserving for a sin in which I had no agency is no explanation, but is involving me in an additional difficulty still more perplexing, to ascertain how such a doctrine can possibly be just. The way of wisdom would be, doubtless, to rest satisfied with the simple statement of a fact which the apostle has assumed, without attempting to ex- plain it by a philosophical theory. Calvin accords with the above interpretation: "For we do not so perish by his [Adam's] crime as if we were ourselves innocent; but Paul ascribes our ruin to him because his sin is THE CAUSE of our sin."

Many Greek, The many. Evidently meaning all; the whole race; Jews and Gentiles. That it means all here is proved in Rom 5:18. If the inquiry be, why the apostle used the word "many" rather than all, we may reply, that the design was to express an antithesis, or contrast to the cause--one offence. One stands opposed to many, rather than to all.

Be dead. Rom 5:12. The race is under the dark and gloomy reign of death. This is a simple fact which the apostle assumes, and which no man can deny.

Much more. The reason of this "much more" is to be found in the abounding mercy and goodness of God. If a wise, merciful, and good Being has suffered such a train of woes to be introduced by the offence of one, have we not much more reason to expect that his grace will superabound?

The grace of God. The favour or kindness of God. We have reason to expect under the administration of God, more extensive benefits than we have ills, flowing from a constitution of things which is the result of his appointment.

And the gift by grace. The gracious gift; the benefits flowing from that grace. This refers to the blessings of salvation.

Which is by one man. Standing in contrast with Adam. His appointment was the result of grace; and as he was constituted to bestow favours, we have reason to expect that they will superabound.

Hath abounded. Has been abundant, or ample; will be more than a counterbalance for the ills which have been introduced by the sin of Adam.

Unto many. Greek, Unto the many. The obvious interpretation of this is, that it is as unlimited as "the many" who are dead. Some have supposed that Adam represented the whole of the human race, and Christ a part, and that "the many" in the two members of the verse refer to the whole of those who were thus represented. But this is to do violence to the passage; and to introduce a theological doctrine to meet a supposed difficulty in the text. The obvious meaning is-- one from which we cannot depart without doing violence to the proper laws of interpretation--that "the many" in the two cases are co-extensive; and that as the sin of Adam has involved the race--the many--in death; so the grace of Christ has abounded in reference to the many, to the race. If asked how this can be possible, since all have not been, and will not be savingly benefited by the work of Christ, we may reply,

(1.) that it cannot mean that the benefits of the work of Christ should be literally co-extensive with the results of Adam's sin, since it is a fact that men have suffered, and do suffer, from the effects of that fall. In order that the Universalist may draw an argument from this, he must show that it was the design of Christ to destroy ALL the effects of the sin of Adam. But this has not been in fact. Though the favours of that work have abounded, yet men have suffered and died. And though it may still abound to the many, yet some may suffer here, and suffer on the same principle for ever.

(2.) Though men are indubitably affected by the sin of Adam--as, e.g., by being born with a corrupt disposition; with loss of righteousness; with subjection to pain and woe; and with exposure to eternal death--yet there is reason to believe that all those who die in infancy are, through the merits of the Lord Jesus, and by an influence which we cannot explain, changed and prepared for heaven. As nearly half the race die in infancy, therefore there is reason to think that, in regard to this large portion of the human family, the work of Christ has more than repaired the evils of the fall, and introduced them into heaven, and that his grace has thus abounded unto many. In regard to those who live to the period of moral agency, a scheme has been introduced by which the offers of salvation may be made to them, and by which they may be renewed, and pardoned, and saved. The work of Christ, therefore, may have introduced advantages adapted to meet the evils of the fall as man comes into the world; and the original applicability of the one be as extensive as the other. In this way the work of Christ was in its nature fitted to abound unto the many.

(3.) The intervention of the plan of atonement by the Messiah, prevented the immediate execution of the penalty of the law, and produced all the benefits to all the race, resulting from the sparing mercy of God. In this respect it was co-extensive with the fall.

(4.) He died for all the race, Heb 2:9, 2Cor 5:14,15, 1Jn 2:2. Thus his death, in its adaptation to a great and glorious result, was as extensive as the ruins of the fall.

(5.) The offer of salvation is made to all, Rev 22:17, Jn 7:37 Mt 11:28,29, Mk 16:15. Thus his grace has extended unto the many-- to all the race. Provision has been made to meet the evils of the fall; a provision as extensive in its applicability as was the ruin.

(6.) More will probably be actually saved by the work of Christ, than will be finally ruined by the fall of Adam. The number of those who shall be saved from all the human race, it is to be believed, will yet be many more than those who shall be lost. The gospel is to spread throughout the world. It is to be evangelized. The millennial glory is to rise upon the earth; and the Saviour is to reign with undivided empire. Taking the race as a whole, there is no reason to think that the number of those who shall be lost, compared with the immense multitudes that shall be saved, by the work of Christ, will be more than are the prisoners in a community now, compared with the number of peaceful and virtuous citizens. A medicine may be discovered that shall be said to triumph over disease, though it may have been the fact that thousands have died since its discovery, and thousands yet will not avail themselves of it; yet the medicine shall have the properties of universal triumph; it is adapted to the many; it might be applied by the many; where it is applied, it completely answers the end. Vaccination is adapted to meet the evils of the small-pox everywhere; and when applied, saves men from the ravages of this terrible disease, though thousands may die to whom it is not applied. It is a triumphant remedy. So of the plan of salvation. Thus, though all shall not be saved, yet the sin of Adam shall be counteracted; and grace abounds unto the many. All this fulness of grace the apostle says we have reason to expect from the abounding mercy of God.

(w) "grace of God" Eph 2:8 (x) "abounded unto many" Isa 53:11, Mt 20:28, 26:28, 1Jn 2:2

And not, etc. This is the second point in which the effects of the work of Christ differ from the sin of Adam. The first part (Rom 5:15) was, that the evil consequences flowed from the sin of one MAN, Adam; and that the benefits flowed from the work of one MAN, Jesus Christ. The point in this verse is, that the evil consequences flowed from one CRIME, one act of guilt; but that the favours had respect to MANY ACTS of guilt. The effects of Adam's sin, whatever they were, pertained to the one sin; the effects of the work of Christ to many sins.

By one that sinned. (διενοςαμαρτησαντος). By means of one [man] sinning; evidently meaning by one offence, or by one act of sin. So the Vulgate, and many Mss.; and the connexion shows that this is the sense.

The gift. The benefits resulting from the work of Christ.

The judgment. The sentence; the declared penalty. The word expresses, properly, the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin, Gen 2:17; Gen 3:17-19.

Was by one. By one offence; or one act of sin.

Unto condemnation. Producing condemnation; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the law, and be transgressors. But in what way it would have this effect the apostle does not state. He does not intimate that his sin would be imputed to them; or that they would be held to be personally guilty for it. He speaks of a broad, everywhere perceptible fact, that the effect of that sin had been somehow to whelm the race in condemnation. In what mode this was done is a fair subject of inquiry; but the apostle does not attempt to explain it.

The free gift. The unmerited favor in by the work of Christ.

Is of many offences. In relation to many sins. It differs thus from the condemnation. That had respect to one offence; this has respect to many crimes. Grace therefore abounds.

Unto justification. Rom 3:24. The work of Christ is designed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate how this is done. He simply states the fact, without attempting, in this place, to explain it; and as we know that that work does not produce its effect to justify without some act on the part of the individual, are we not hence led to conclude the same respecting the condemnation for the sin of Adam? As the work of Christ does not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in criminality and ill-desert unless there be some voluntary act on the part of each individual? However this may be, it is certain that the apostle has in neither case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself called on to explain. Neither has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present not an entire resemblance, but a strong contrast between the effects of the sin of Adam and the work of Christ.

(y) "many offences" Isa 1:18

For if. This verse contains the same idea as before presented, but in a varied form. It is condensing the whole subject, and presenting it in a single view.

By one man's offence. Or, by one offence. Margin. The reading of the text is the more correct. "If, under the administration of a just and merciful Being, it has occurred, that by the offence of one, death has exerted so wide a dominion; we have reason much more to expect, under that administration, that they who are brought under his plan of saving mercy shall be brought under a dispensation of life."

Death reigned, Rom 5:14.

By one. By means of one man.

Much more. We have much more reason to expect it. It evidently accords much more with the administration of a Being of infinite goodness.

They which receive abundance of grace. The abundant favour; the mercy that shall counterbalance and surpass the evils introduced by the sin of Adam. That favour shall be more than sufficient to counterbalance all those evils. This is particularly true of the redeemed, of whom the apostle in this verse is speaking. The evils which they suffer in consequence of the sin of Adam bear no comparison with the mercies of eternal life that shall flow to them from the work of the Saviour.

The gift of righteousness. This stands opposed to the evils introduced by Adam. As the effect of his sin was to produce condemnation, so here the gift of righteousness refers to the opposite--to pardon, to justification, to acceptance with God: To show that men were thus justified by the gospel, was the leading design of the apostle; and the argument here is, that if by on e man's sin death reigned over those who were under condemnation in consequence of it, we have much more reason to suppose that they who are delivered from sin by the death of Christ, and accepted of God, shall reign with him in life.

Shall reign. The word reign is often applied to the condition of saints in heaven. 2Ti 2:12, "If we suffer, we shall also reign with him." Rev 5:10, 20:6, 22:5. It means that they shall be exalted to a glorious state of happiness in heaven; that they shall be triumphant over all theft enemies; shah gain an ultimate victory; and shall partake with the Captain of their salvation in the splendours of his dominion above, Rev 3:21, Lk 22:30.

In life. This stands opposed to the death that reigned as the consequence of the sin of Adam. It denotes complete freedom from condemnation; from temporal death; from sickness, pain, and sin. It is the usual expression to denote the complete bliss of the saints in glory. Jn 3:36.

By one, Jesus Christ. As the consequence of his work. The apostle here does not state the mode or manner in which this was clone; nor does he say that it was perfectly parallel in the mode with the effects of the sin of Adam. He is comparing the results or consequences of the sin of the one and of the work of the other. There is a similarity in the consequences. The way in which the work of Christ had contributed to this he had stated in Rom 3:24,28.

(1) "one man's offence" or, "by one offence" (z) "receive abundance of grace" Jn 10:10 (a) "gift of righteousness" Rom 6:23

Therefore. Wherefore, (αραουν). This is properly a summing up, a recapitulation of what had been stated in the previous verses. The apostle resumes the statement or proposition made in Rom 5:12; and after the intermediate explanation in the parenthesis, Rom 5:13-17, in this verse and the following sums up the whole subject. The explanation, therefore, of the previous verses is designed to convey the real meaning of Rom 5:18,19.

As by the offence of one, Admitting this as an undisputed and everywhere apparent fact, a fact which no one can call in question.

Judgment came. This is not in the Greek, but it is evidently implied, and is stated in Rom 5:16. The meaning is, that all have been brought under the reign of death by one man.

Upon all men. The whole race. This explains what is meant by "the many" in Rom 5:15.

To condemnation. Rom 5:16.

Even so. In the manner explained in the previous verses. With the same certainty, and to the same extent. The apostle does not explain the mode in which it was done, but simply states the fact.

By the righteousness of one. This stands opposed to the one offence of Adam, and must mean, therefore, the holiness, obedience, purity of the Redeemer. The sin of one man involved men in ruin; the obedience unto death of the other Php 2:8 restored them to the favour of God.

Came upon all men. (ειςπανταςανθρωπους). Was with reference to all men; had a bearing upon all men; was originally adapted to the race. As the sin of Adam was of such a nature in the relation in which he stood as to affect all the race, so the work of Christ, in the relation in which he stood, was adapted also to all the race. As the tendency of the one was to involve the race in condemnation, so the tendency of the other was to restore them to acceptance with God. There was an original applicability in the work of Christ to all men--a richness, a fulness of the atonement fitted to meet the sins of the entire world, and restore the race to favour.

Unto justification of life. With reference to that justification which is connected with eternal life. That is, his work is adapted to produce acceptance with God, to the same extent as the crime of Adam has affected the race by involving them in sin and misery. The apostle does not affirm that in fact as many will be affected by the one as by the other; but that it is fitted to meet all the consequences of the fall; to be as wide-spread in its effects; and to be as salutary as that had been ruinous. This is all that the argument requires. Perhaps there could not be found a more striking declaration anywhere, that the work of Christ had an original applicability to all men; or that it is, in its own nature, fitted to save all. The course of argument here leads inevitably to this; nor is it possible to avoid it without doing violence to the obvious and fair course of the discussion. It does not prove that all will in fact be saved, but that the plan is fitted to meet all the evils of the fall. A certain kind of medicine may have an original applicability to heal all persons under the same disease, and may be abundant and certain, and yet in fact be applied to few. The sun is fitted to give light to all, yet many may be blind, or may voluntarily close their eyes. Water is adapted to the wants of all men, and the supply may be ample for the human family, yet in fact, from various causes, many may be deprived of it. So of the provisions of the plan of redemption. They are adapted to all; they are ample, and yet in fact, from causes which this is not the place to explain, the benefits, like those of medicine, water, science, etc., may never be enjoyed by all the race. Calvin concurs in this interpretation, and thus shows that it is one which commends itself even to the most strenuous advocates of the system which is called by his name. He says, "He [the apostle] makes the grace common to all, because it is offered to all, not because it is in fact applied to all. For although Christ suffered for the sins of THE WHOLE WORLD, (nam etsi passus est Christus pro peecatis totius mundi,) and it is offered to all without distinction, (indifferenter,) yet all do not embrace it." See Calvin's Comm. on this place.

(1) "the offence", or "by one offence" (1a) "by the righteousness", or "by one righteousness" (b) "all men" Jn 12:32

For, etc. This verse is not a mere repetition of the former, but it is an explanation. By the former statements it might perhaps be inferred that men were condemned without any guilt or blame of theirs. The apostle in this verse guards against this, and affirms that they are in fact sinners. He affirms that those who are sinners are condemned, and that the sufferings brought in, on account of the sin of Adam, are introduced because many were made sinners. Calvin says, "Lest any one should arrogate to him self innocence, [the apostle] adds, that each one is condemned because he is a sinner."

By one man's disobedience. By means of the sin of Adam. This affirms simply the fact that such a result followed from the sin of Adam. The word by (δια) is used in the Scriptures as it is in all books and in all languages. It may denote the efficient cause; the instrumental cause; the principal cause; the meritorious cause; or the chief occasion by which a thing occurred. (See Schleusner.) It does not express one mode, and one only, in which a thing is done; but that one thing is the result of another. When we say that a young man is ruined in his character by another, we do not express the mode, but the fact. When we say that thousands have been made infidels by the writings of Paine and Voltaire, we make no affirmation about the mode, but about the fact. In each of those, and in all other cases, we should deem it most inconclusive reasoning to attempt to determine the mode by the preposition by; and still more absurd if it were argued from the use of that preposition that the sins of the seducer were imputed to the young man; or the opinions of Paine and Voltaire imputed to infidels.

Many. Greek, The many, Rom 5:15.

Were made--(κατεσταθησαν). The verb here used occurs in the New Testament in the following places: Mt 24:45,47, 25:21,23 Lk 12:14,42,44, Acts 6:3, 7:10,27,35, 17:15, Rom 5:19, Tit 1:5, Heb 2:7; Heb 5:1, 7:28, 8:3, Jas 3:6, 4:4, 2Pet 1:8. It usually means to constitute, set, or appoint. In the New Testament it has two leading significations.

(1.) To appoint to an office, to set over others, (Mt 24:45,47; Lk 12:42, etc. and

(2.) it means to become, to be in fact, etc. Jas 3:6, "So is the tongue among our members," etc. That is, it becomes such. Jas 4:4, "The friendship of the world is enmity with God;" it becomes such; it is in fact thus, and is thus to be regarded. The word is in no instance used to express the idea of imputing that to one which belongs to another. It here either means that this was by a constitution of Divine appointment that they in fact became sinners, or simply declares that they were so in fact. There is not the slightest intimation that it was by imputation. The whole scope of the argument is, moreover, against this; for the object of the apostle is not to show that they were charged with the sin of another, but that they were in fact sinners themselves. If it means that they were condemned for his act, without any concurrence of their own will, then the correspondent part will be true, that all are constituted righteous in the same way; and thus the doctrine of universal salvation will be inevitable. But as none are constituted righteous who do not voluntarily avail themselves of the provisions of mercy, so it follows that those who are condemned, are not condemned for the sin of another without their own concurrence, nor unless they personally deserve it.

Sinners. Transgressors; those who deserve to be punished. It does not mean those who are condemned for the sin of another; but those who are violators of the law of God. All who are condemned are sinners. They are not innocent persons condemned for the crime of another. Men may be involved in the consequences of the sins of others without being to blame. The consequences of the crimes of a murderer, a drunkard, a pirate, may pass over from them, and affect thousands, and whelm them in ruin. But this does not prove that they are blameworthy. In the Divine administration none are regarded as guilty who are not guilty; none are condemned who do not deserve to be condemned. All who sink to hell are sinners.

By the obedience of one. Of Christ. This stands opposed to the disobedience of Adam, and evidently includes the entire work of the Redeemer which has a bearing on the salvation of men. Php 2:8, "He--became obedient unto death."

Shall many. Greek, The many; corresponding to the term in the former part of the verse, and evidently commensurate with it; for there is no reason for limiting it to a part in this member, any more than there is in the former.

Be made. The same Greek word as before--be appointed, or become. The apostle has explained the mode in which this is done, Rom 1:17; Rom 3:24-26, 4:1-5. That explanation is to limit the meaning here. No more are considered righteous than become so in that way. And as all do not become righteous thus, the passage cannot be adduced to prove the doctrine of universal salvation.

The following remarks may express the doctrines which are established by this much-contested and difficult passage.

(1.) Adam was created holy; capable of obeying law; yet free to fail.

(2.) A law was given him, adapted to his condition--simple, plain, easy to be obeyed, and fitted to give human nature a trial in circumstances as favourable as possible.

(3.) Its violation exposed him to the threatened penalty as he had understood it, and to all the collateral woes which it might carry in its train--involving, as subsequent developments showed, the loss of God's favour; his displeasure evinced in man's toil, and sweat, and sickness, and death; in hereditary depravity, and the curse, and the pains of hell for ever.

(4.) Adam was the head of the race; he was the fountain of being; and human nature was so far-tried in him, that it may be said he was on trial not for himself alone, but for his posterity, inasmuch as his fall would involve them in ruin. Many have chosen to call this a covenant, and to speak of him as a federal head; and if the above account is the idea involved in these terms, the explanation is not exceptionable. As the word covenant, however, is not applied in the transaction in the Bible, and as it is liable to be misunderstood, others prefer to speak of it as a law given to Adam, and as a divine constitution under which he was placed.

(5.) His posterity are, in consequence of his sin, subjected to the same train of ills as if they had been personally the transgressors. Not that they are regarded as personally ill-deserving, or criminal for his sin. God reckons things as they are, and not falsely, (see Rom 4:3, and his imputations are all according to truth. He regarded Adam as standing at the head of the race; and regards and treats all his posterity as coming into the world subject to pain, and death, and depravity, as a consequence of his sin. See Note, at introduction to Romans chapter 6. This is the Scripture idea of imputation; and this is what has been commonly meant when it has been said that "the GUILT of his first sin"--not the sin itself--" is imputed to his posterity."

(6.) There is something antecedent to the moral action of his posterity, and growing out of the relation which they sustain to him, which makes it certain that they will sin as soon as they begin to act as moral agents. What this is, we may not be able to say; but we may be certain that it is not physical depravity, or any created essence of the soul, or anything which prevents the first act of sin from being voluntary. This hereditary tendency to sin has been usually called "original sin;" and this the apostle evidently teaches.

(7.) As an infant comes into the world with a certainty that he will sin as soon as he becomes a moral agent here, there is the same certainty that, if he were removed to eternity, he would sin there also, unless he were changed. There is, therefore, need of the blood of the atonement and of the agency of the Holy Ghost, that an infant may be saved.

(8.) The facts, here stated accord with all the analogy in the moral government of God. The drunkard secures as a result commonly, that his family will be reduced to beggary, want, and woe. A pirate, or a traitor, will whelm not himself only, but his family in ruin. Such is the great law or constitution on which society is now organized; and we are not to be surprised that the same principle occurred in the primary organization of human affairs.

(9.) As this is the fact everywhere, the analogy disarms all objections which have been made against the scriptural statements of the effects of the sin of Adam. If just now, it was just, then. If it exists now, it existed then.

(10.) The doctrine should be left, therefore, simply as it is in the Scriptures. It is there the simple statement of a fact, without any attempt at explanation. That fact accords with all that we see and feel. It is a great principle in the constitution of things, that the conduct of one man may pass over in its effects on others, and have an influence on their happiness. The simple fact in regard to Adam is, that he sinned; and that such is the organization of the great society of which he was the head and father, that his sin has secured as a certain result that all the race will be sinners also. How this is, the Bible has not explained. It is a part of a great system of things. That it is unjust no man can prove, for none can show that any sinner suffers more than he deserves. That it is wise is apparent, for it is attended with numberless blessings. It is connected with all the advantages that grow out of the social organization. The race might have been composed of independent individuals, where the conduct of an individual, good or evil, might have affected no one but himself. But then society would have been impossible. All the benefits of organization into families, and communities, and nations, would have been unknown. Man would have lived alone; wept alone; rejoiced alone; died alone. There would have been no sympathy; no compassion; no mutual aid. God has therefore grouped the race into separate communities. He has organized society. He has constituted families, tribes, clans, nations; and though on the general principle the conduct of one may whelm another in misery, yet the union, the grouping, the constitution, is the source of most of the blessings which man enjoys in this life, and may be of numberless mercies in regard to that which is to come. If it was the organization on which the race might be plunged into sin, it is also the organization on which it may be raised to life eternal. If, on the one hand, it may be abused to produce misery, it may, on the other, be improved to the advancement of peace, sympathy, friendship, prosperity, salvation. At all events, such is the organization in common life and in religion, and it becomes man not to murmur, but to act on it, and to endeavour, by the tender mercy of God, to turn it to his welfare here and hereafter. As by this organization, through Adam, he has been plunged into sin, so by the same organization, he shall, through "the second Adam," rise to life, and ascend to the skies.

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

That as sin hath reigned. Rom 5:14.

Unto death. Producing or causing death.

Even so. In like manner, also. The provisions of redemption are in themselves ample to meet all the ruins of the fall.

Might grace reign. Might mercy be triumphant. See Jn 1:17, "Grace and truth came by Jesus Christ."

Through righteousness. Through, or by means of God's plan of justification. Rom 1:17.

Unto eternal life. This stands opposed to "death" in the former part of the verse, and shows that there the apostle had reference to eternal death. The result of God's plan of justification shall be to produce eternal life. The triumphs of the gospel here celebrated cannot refer to the number of the subjects, for it has not actually freed all men from the dominion of sin. But the apostle refers to the fact that the gospel is able to overcome sin of the most malignant form, of the most aggravated character, of the longest duration. Sin in all dispensations and states of things can be thus overcome; and the gospel is more than sufficient to meet all the evils of the apostasy, and to raise up the race to heaven.

This chapter is a most precious portion of Divine revelation. It brings into view the amazing evils which have resulted from the apostasy. The apostle does not attempt to deny or palliate those evils; he admits them fully; admits them in their deepest, widest, most melancholy extent; just as the physician admits the extent and ravages of the disease which he hopes to cure. At the same time, Christianity is not responsible for those evils. It did not introduce them. It finds them in existence, as a matter of sober and melancholy fact pertaining to all the race. Christianity is no more answerable for the introduction and extent of sin, than the science of medicine is responsible for the introduction and extent of disease. Like that science, it finds a state of wide-spread evils in existence; and like that science, it is strictly a remedial system. And whether true or false, still the evils of sin exist, just as the evils of disease exist, whether the science of medicine be well-founded or not. Nor does it make any difference in the existence of these evils, whether Christianity be true or false. If the Bible could be proved to be an imposition, it would not prove that men are not sinners. If the whole work of Christ could be shown to be imposture, still it would annihilate no sin, nor would it prove that man has not fallen. The fact would still remain--a fact certainly quite as universal, and quite as melancholy, as it is under the admitted truth of the Christian revelation--and a fact which the infidel is just as much concerned to account for as is the Christian. Christianity proposes a remedy; and it is permitted to the Christian to rejoice that that remedy is ample to meet all the evils; that it is just fitted to recover our alienated world; and that it is destined yet to raise the race up to life, and peace, and heaven. In the provisions of that scheme we may and should triumph; and on the same principle as we may rejoice in the triumph of medicine over disease, so may we triumph in the ascendency of the Christian plan over all the evils of the fall. And while Christians thus rejoice, the infidel, the deist, the pagan, and the scoffer, shall contend with these evils, which their systems cannot alleviate or remove, and sink under the chilly reign of sin and death; just as men pant, and struggle, and expire under the visitations of disease, because they will not apply the proper remedies of medicine, but choose rather to leave themselves to its unchecked ravages, or to use all the nostrums of quackery in a vain attempt to arrest evils which are coming upon them.

(e) "grace reign" Jn 1:17

The first blessed effect and sweet fruit of our justification by faith, is peace and reconciliation with God. Pardon and peace go together, and accompany one another; a sinner being discharged from guilt, and thereby from his obnoxiousness to God's wrath, is instantly brought into a state of friendship and reconciliation with God; for there is no middle state betwixt his favour and his wrath.

Learn hence, 1. That peace, is proclaimed in heaven betwixt God and every justified person whatsoever, the enmity betwixt God and such a soul being taken away: Peace I say, is proclaimed in the sinner's conscience: A person may be in a state of peace, and yet want the sense of peace.

Again, There is a twofold peace with God; one which is opposite to God's paternal anger as a father. Now, the apostle here speaks of the former. Being justified by faith, we have peace with God; that is, God has no more hostile enmity against us, and will not satisfy his justice upon us, by punishing of us; but if we offend him, we shall certainly fall under his frowns and chastisements, and feel the effects of his heavy displeasure as an angry father!

With this agrees that of the learned and pious Bishop Davenant: Deus absolvit justificatum ab omni pana satisfactoria, sed non ab omni pana medicinali & castigatoria.

Learn, 2. That our reconciliation with God is settled upon a sure foundation by Jesus Christ; We have peace with God through our Lord Jesus; that is, through him as a Mediator betwixt God and us; he made peace by the blood of his cross, Col 1:20. that is, by his blood shed upon the cross; he meritorious satisfaction brought us into a state of peace and reconciliation, and his prevailing intercession keep us in it: Being justified by faith, we have peace with God through our Lord Jesus Christ.

A second benefit which flows from justification by faith, is our admission to grace and favour with God: This is a privilege beyond the former; a traitor may be pardoned by his prince, and yet not admitted into the presence of his prince; as Absolem's crime was forgiven, but he must not see his father's face: But by Christ's mediation, every justified person meets with divine acceptance; yea, he is not only brought into a state of grace and favour, but he stands and abides in it. No sufferings from God, no sufferings from man for God's sake, no temptations, no tribulations nor persecutions, can cause God to cast him out of his grace and favour; having access by faith into it, he shall stand and abide in it. True, he may fall under his Father's rod, but he shall never fall from his Father's love: Through Christ we have access by faith into this grace wherein we stand.

A third benefit follows. We rejoice in the hope of the glory of God.

Here observe, 1. The happy union and connection between grace and glory; grace is glory begun, and glory is grace consummated; grace is glory in the bud, glory is grace in the fruits; grace is the lowest degree of glory, and glory the highest degree of grace.

Happy soul, that is partaker of the first fruits of grace! thou shalt ere long reap the crop of glory!

Observe, 2. A justified person has the hope of future, glory, and always may, and sometimes can, rejoice in the hope; We rejoice in the hope of the glory of God: He hopes for the glory of God, and well he may, for 'tis purchased for him; 'tis promised to him; he has it already in the first fruits and earnest of that: It is prepared for him, and he is preparing for that; and he rejoices in the hope of his glory, believing it to be great and glorious, sure and certain, never decaying, everlasting.

Here the apostle mentioneth a fourth benefit flowing from justification by faith; and that is, glorying in their present sufferings. He told us before, that justified persons, being at peace with God, rejoiced in hopes of future glory; but, says he, that is not all, they glory in their present tribulations also.

Here note, 1. What sort of sufferings they are which the saints glory in; they are tribulations, that is, such trials and persecutions as did befal them for the profession of the gospel: In these a child of God may rejoice, yea, boast and glory, as a soldier doth of his marks, wounds and scars received in the wars, but not in those sufferings, afflictions and trials which we bring upon ourselves, as punishments for our sins; these we have no more reason to glory in, than a corrected child has to glory in his whipping; What glory is it when we are buffeted for our faults?

Note, 2. To what a height and heroic pitch the spirit of a justified believer may be raised under sufferings for Christ; He may glory in tribulation: It is an high strain of spiritualness in bearing affliction, when a Christian can say, I love to bear: Though I love not that which I suffer, and that which I bear, yet I love to bear what I suffer. But it is a higher pitch than this, to say with the apostle, I rejoice in my sufferings, Col 1:24. For joy is a degree beyond love; yet is it a degree higher still, to take pleasure in reproaches and distresses for Christ's sake, 2Cor 12:10 for pleasure is a degree beyond joy; but to glory in tribulations, is beyond them all; 'tis more than to love, more than to rejoice, more than to take pleasure in them.

Oh the power of faith in Christ, and love unto him, to support and uphold the soul! yea, cause it to glory under the sharpest sufferings and tribulations for him!

Note, 3. That it is not in the tribulations themselves that believers glory, but in the sweet issue, happy fruits, and gracious effects of them; finding that by the sanctifying influences of the Holy Spirit, tribulation worketh patience; that is, exerciseth and increaseth patience, and patience begetteth and giveth experience of God's gracious presence with us, of his assistance of us, and of his faithfulness towards us, in and under all our afflictions: And experience of these things worketh in us hope of reward.

Here observe, How one grace generates and begets another: graces have a generation one from another, though they have all but one generation from the Spirit of Christ.

Observe also, That it is not tribulation in its own nature, but when sanctified by the blessed Spirit, that by a happy gradation worketh patience, and patience experience, and experience hope: For when affliction is not sanctified, but meets with a stubborn spirit, Lord, what dreadful effects doth it produce! Then tribulation excites impatience, impatience causes perplexity, perplexity despair, and despair confusion.

Note, 4. The effect and property of the believer's hope. It maketh not ashamed; his hope will not make him ashamed, neither will he be ever ashamed of his hope: Frustrated hopes fill men with confusion and shame: The justified person shall not find his hopes of glory frustrated, but exceeded; and the reason is added, why the Christian hope will not deceive or shame him, namely, Because the love of God is shed abroad in his heart by the Holy Ghost; that is, the Holy Spirit doth, in time of tribulation, testify his love to the hearts of the people, which causes them to glory in tribulation.

Learn hence, That in time of affliction, especially of persecution for the sake of Christ, good men have a more sensible feeling of God's love shed abroad in their hearts by the blessed Spirit, both to prepare them for trials, and to support them under them. St. Peter calls this a joy unspeakable; it has the very scent and taste of heaven in it, and there is but a gradual difference betwixt it and the joys of heaven: No sooner doth the Holy Spirit, shed forth the love of God into the believer's heart, by clearing up his interest in the promise, and his title to eternal glory, but the soul is prepared to rejoice in affliction, yea, to glory in tribulation; and it will be as impossible to hinder it, as it is to hinder a man from satisfaction when he is most delighted and pleased: We glory in tribulation, because the love of God is shed abroad in our hearts by the Holy Ghost.

In this verse, the apostle sets forth the efficacy of Christ's love towards us before justification: He had a love towards us when we were sinners, which prevailed with him to die for sinners; When we were yet without strength, Christ died for the ungodly.

Note here, 1. Man's condition by nature described, a state of enmity, ungodly; and a state of impotency, without strength. We were without strength, and so wanted help; ungodly and so refused help. Man is but an impotent and obstinate creature; without power to resist justice, and without affection to desire mercy: So weak, that he trembles at the appearance of a worm, and yet so wicked, that he lifts up his head against heaven. The state of unregeneracy is both a state of enmity and a state of impotency.

Note, 2. The way and means found out for our recovery, the death of Christ; When we were yet without strength, Christ died for us, Though he found the whole race of mankind buried in the ruins of their lapsed state, yet he did not leave them so, but died for them.

Note, 3. The seasonableness of the means interposed for our recovery: It was in due time that Christ died; that is, in the fulness of time appointed by God the Father, and determined in his decree and purpose.

Here we may remark, That Christ came not in the beginning of time, in the infancy and morning of the world (though it was then promised that he should come) nor yet did he stay till the best period and end of time, but came as it were in the middle of time, which is called the fulness of time, and here due time Gal 4:4. Christ came not for our recover as soon as ever we were fallen, that mankind might be the more sensible of the badness of their condition: Had we been instantly apprehended the danger of our disease, nor esteemed the kindness of our Physician: Neither did he stay till the last period and end of time before he came, that the faith and expectation of his church might not be put upon too long and severe an exercise: The patriarchs believed in Christ that was to come; the apostles in Christ then present; and Christians now believe in him that long since did come, and is gone again. So that the apostle might well say here, That in due time Christ died.

Here the apostle amplifies, extols, and magnifies the love of Christ in dying for us, when we were enemies to him; by comparing his love to us, with our love to one another: He intimates to us, that amongst men it is very rare and seldom known that one man will lay down his life to save another's; but if so, it must be for a very extraordinary friend, for a person of uncommon goodness, and of eminent worth; For, says he, scarcely for a righteous man will one die.

As if he had said, Such a thing may be, but it is scarcely ever known, that a person will lay down his life for another though he be a very righteous, innocent, and truly honest man. Perhaps for a good man, that is, for a very king and bountiful benefactor; for some person of rare charity, and extraordinary goodness; for a man that is a public blessing and common good to the whole community; some person, from a sense of strong obligations, would even dare to die.

The scope of the apostle is this: To set forth the transcendency of Christ's love in dying for the ungodly, to shew that it is beyond all human example, and that there can be no resemblance, much less any parallel of it; He loved us, and gave himself for us. Had he only as an advocate spoken and pleaded for us, his condescension had been admirable, and his love unspeakable. But to die, yea, to die for us, to be not only our Mediator, but Redeemer; not only our Redeemer, but our Ransom; Here is love beyond comparison: Blessed Jesus! was ever love like thine?

Observe here, How the scripture distinctly represents the love of God in giving Christ to die for us, as well as Christ's love in dying for us: God commended his love; declared expressed and made manifest his love to us: Christ's death is often represented in scripture, as an instance of the great love of the Father towards us; because his wisdom did contrive this way of our redemption; and he has graciously accepted of his Son's sufferings in our stead. Verily, the giving heaven itself, with all its joys and glory, is not so full and perfect a demonstration of the love of God, as the giving of his Son to die for us; especially if we consider one endearing circumstance of this love of God which he commended towards us; namely, That it warmed the heart of God from all eternity, and was never interrupted in that vast duration.

Our salvation by Christ is the product of God's eternal counsel, Acts 2:23 that is, the fruit of his everlasting love; before the world began, we were in the eyes, yea, in and upon the heart of God.

In a word, well might the apostle say, That God commended his love towards us, forasmuch as, in common esteem, he expressed greater love to us, than to Christ himself: For God, in giving him to die for us, declared to us, that our salvation was more-dear to him, than the life of his own Son. God repented that he made man, but never that he gave his Son to redeem man.

Learn hence, That the death of Christ for sinners, is an evident demonstaration of the love of God the Father, and of the Lord Jesus Christ: God commendeth his love towards us, in that while we were yet sinners, Christ died for us.

As if the apostle had said, "He that loved us when we were enemies, will not damn us now we are his children. He that reconciled us to himself by his Son's death, that is, for the sake of his Son's sufferings, and satisfaction, will certainly save us from wrath to come by his life, or for the sake of his prevailing intercession;" If when enemies we were reconciled to God through the death of his Son.

Here note, That this word (if) is not a word of doubting, but of argumentation. The apostle supposes it a known truth, or a principle yielded by all Christians, That the death of Christ was to reconcile sinners unto God.

Learn hence, That Christ has reconciled God and us by the satisfaction which his death has made to the justice of God for our sins; and reparation being made, the enmity ceases on God's part if the terms of reconciliation be accepted on our part.

Our reconciliation with God, when enemies, was effected,

1. By the sacrifice of the death of Christ, which was the price that purchased it.

2. By the application of that benefit to us through faith:

And, 3. By Christ's potent and eternal intercession, whereby our state of reconciliation is confirmed and all future breaches prevented: For if any man sin, we have an Advocate with the Father, even Christ the righteous, 1John 2:1-2.

We dare not say, that God could not have reconciled us any other way but this; but we may safely say, that no way like this was so expressive of his love to us; it was the most obliging and endearing way imaginable, to reconcile us to himself by the death of his Son.

As if the apostle had said, "And moreover, we are not only reconciled to, but we glory and rejoice in God through our Lord Jesus Christ, by whom we have received the atonement or reconciliation."

Here note, The Christian's great duty to rejoice, the cause of that is joy, his reconciliation with God, and the means by which he obtains reconciliation with God; through our Lord Jesus Christ; that is, through the death of our Lord Jesus Christ, and through faith in his death.

Hence learn, That our rejoicing, as to reconciliation with God, depends upon our believing; it is none, if our faith be none; little, if our faith be little; great, if our faith be great. No man can rejoice in an unknown good; let us therefore give all diligence to clear up to ourselves our interest in this atonement: Christ thought it worth his blood to purchase it; surely then it is worth our pains to clear it, in order to our rejoicing in it. He that seeks not reconciliation with God, is an enemy to his soul; and he that rejoices not in that reconciliation, is an enemy to his own comfort.

The doctrine of original sin is not more difficult to be understood, than it is necessary to be known: the apostle here declares the manner how sin and death entered the world, namely, by the fall of Adam the first man: By one man sin entered into the world, and death by sin.

Note, 1. An unhappy parent; namely, Adam: By him sin entered into the world.

2. An unhappy posterity; namely, the whole world, proceeding from and coming out of the loins of Adam, in whom all have sinned.

3. An unhappy portion; sin and death: Sin entered by Adam, and death entered by sin. This was the legacy which Adam left to all his posterity.

Now the sad and mournful truth which the scripture contains, is this: "That our first parent, by his transgression, hath entailed a miserable inheritance, an unhappy portion of sin and death upon all posterity." Adam's sin becomes ours.

1. By meritorious imputation: God treated with him not as a private person, but as caput gentis, as the root and parent of all mankind.

Hence a comparison is often made between the first and second Adam; the grace of the one, with the sin of the other: the life conveyed by the one, and the death transmitted by the other.

By Adam we were cast, by Christ we were cleared; cursed in Adam, crowned in Christ. Now this comparison would be wholly insignificant, if Adam had not been looked upon as the representative of us all.

2. The sin of Adam is derived to us by way of inhesion: We have received from him a depravity of nature, and evil disposition, a propension to all mischief, and aversion to all good.

The sin of Adam transmitted to us, doth not only cause guilt upon our persons, but filth upon our natures; not only lay a charge to us, but throws a stain upon us.

3. We make Adam's sin our own by imitation, by treading in the steps of his disobedience. Every sin we commit in defiance of the threatenings of God, is a justifying of Adam's rebellion against God; and accordingly, we die by our own folly, as well as by his fall; our destruction is of ourselves, by our actual rebellions; and we shall at the great day charge our sin and misery upon ourselves, not on God, but on Satan, not on instruments, not on our first parents.

The apostle having asserted the doctrine of original sin in the former verse, he prosecutes and pursues it in this and the following verses: asserting, That it is evident all have sinned, because sin was always in the world; not only after the giving of the law by Moses, but also before, even from the beginning of the world to that time.

As if the apostle had said, There was certainly a law given before there was a law written: a law given to Adam, before a law written by Moses; now this law was either the law of nature written in Adam's heart, or the postive law of God given to Adam, against which law men were capable of offending before the law of Moses was written; otherwise sin would not have been imputed to them, for sin is not imputed where there is no law."

Learn hence, That God having created man a rational creature, capable of moral government, is by immediate resultancy his King and governor, and has ruled him from the beginning by a law, yet not barely by a law, but by a covenant, with promises and threatenings annexed, rewarding him for his obedience, and punishing him for his rebellion.

The apostle had asserted, That sin was in the world before the written law of Moses; here he proves it thus: "Death, the wages of sin, did reign in the world, and had power over all mankind from Adam to Moses; therefore sin was in the world from Adam to Moses." By them that have not sinned after the similitude of Adam's transgression, infants are generally understood; the guilt of Adam's sin is imputed to them, else death could have no power over them.

The argument runs thus: Death is a punishment of sin, but infants die who never sinned actually, therefore they die for Adam's sin: Sin brought mortality into their nature, and the wages of sin is death: They brought a sinful nature into the world with them, which God gave the Jews of old an intimation of, by appointing the sacrament of circumcision signifying that infants brought something into the world with them, which was early to be cut off; he also signifies the same to us Christians, by appointing the ordinance of baptism for children, which he calls the laver of regeneration: Now, a laver supposes uncleanness; what is pure, needs no laver.

Learn hence, That infants, as soon as they live, have in them the seeds of death: Sin is the seed of death, the principle of corruption. God doth infants no wrong when they die: their death is of themselves, for they have the seeds of death in themselves. All death is the wages of sin, and therefore can be no injustice to the sinner; thus death reigned form Adam to Moses, yea, even to this day; and, like an insatiable tyrant, will continue to reign and slay universally, and beyond number, from the infant to the aged, from the dunghill to the throne, sparing neither age nor sex, neither great nor small, neither sacred nor profane.

From whence to the end of the chapter, the apostle enters upon a comparison betwixt Adam and Christ, whom he here calls a figure or resemblance of him that was to come, that is, of Christ. As Adam was the root of sin and death to all his natural seed, so Christ is the root of holiness and life to all his spiritual seed.

As by the first Adam, sin, and by sin death came upon all men; so by the second Adam came righteousness, and by righteousness life on all believers. As the fist Adam merited death, so the second Adam life for all his offspring: Thus, Adam was the figure of him that was to come.

The apostle having noted the parity and resemblance between Christ and Adam in the foregoing verses; here he observes the disparity and difference betwixt them, and that in several advantageous particulars:

1. He compares the sin of Adam with the obedience of Christ, and shews that the sin of the one was not so pernicious, as the obedience of the other was beneficial; Christ's obedience being more powerful to justification and salvation, than Adam's sin was to death and condemnation: For if the transgression of Adam, who was but a mere man, was able to pull down death and wrath upon all his natural seed; then the obedience of Christ who is God as well as man, will be much more available to procure pardon and life to all his spiritual seed.

2. There is a further observable difference betwixt Adam and Christ, as in respect of their person, so in respect of their acts, and extent of their acts. Thus Adam by one act of sin brought death, that is, the sentence of death upon the whole world (all mankind becoming subject to mortality for that one sin of his;) but it is many sins of many men, which Christ doth deliver from, in the free gift of our justification; absolving us, not only from that one fault, but from all other faults and offences whatsoever.

Learn hence, That the obedience of Christ extends itself not only to the pardon of original sin in Adam, but to all personal and actual sins whatsoever.

3. The apostle shews the difference betwixt them two, that is, the first and second Adam, as in respect of the effects and consequences of their acts; if by means of one man, and by one offence of that man, the whole race of mankind became subject to death, then much more shall reign with him in glory.

From the whole, note, The infinite wisdom, transcendant grace, and rich mercy of God to a miserable world, in providing a salve as large as the sore, a remedy as extensive as the malady, a sovereign antidote in the blood of the second Adam, to expel the poison and malignity of the sin of the first Adam.

Oh happy they! who having received from the first Adam corruption for corruption, have received from the second Adam grace for grace.

Observe, here, How the apostle informs us of a truth, which all the writing of philosophers never acquainted us with; namely, the meritorious imputation of Adam's sin to all his posterity; that all mankind sinned in Adam, and became obnoxious to death, and all other calamities and miseries, as a punishment for their sin.

Yea, the writings of Moses himself, though they declare to us the sin of Adam, and that his sin was punished with death; yet that, by his disobedience, all his race and posterity were involved, and became miserable, is a truth which we are peculiarly beholden to the gospel, and particularly to this text and context, for the more full discover of.

And the account of that matter seems to stand thus: The rebellion of the first man against the great Creator, was a sin of universal efficacy, that derives a guilt and stain to mankind in all ages of the world.

And the account which the scripture gives of it is grounded on the relation which we have to Adam, as the whole race of mankind was virtually in Adam's loins, so it was presumed to give virtual consent to what he did: When he broke, all his posterity became bankrupts; there being a conspiracy of all the sons of Adam in that rebellion, and not one subject left in his obedience: Add to this, that principal of mankind.

In the first covenant made betwixt God and him, Adam was considered, not as a single person but as a caput gentis; and contracted not for himself only, but for all his descendants, by ordinary generation: His person was the root and fountain of theirs, and his will the representative of theirs: From hence his numerous issue became a party in the covenant, and had a title to the benefits contained in it upon his obedience, and was liable to the curse upon the violation of it: Upon this ground it is, that the apostle here in this text and context, institutes a parallel betwixt Adam and Christ: That as by the disobedience of the former, many were made sinners: so by the obedience of the latter many were made righteous.

As Christ in his death did not suffer as a private person, but as a surety and sponsor representing the whole church: in like manner, Adam in his disobedience was esteemed a public person, representing the whole race of mankind: And by a just law it was not restrained to himself, but is the sin of the common nature.

But adored, forever adored, be the wisdom and goodness of Almighty God, in providing a remedy which bears proportion to the cause of our ruin, but as we fell in Adam our representative, so we are raised by Christ the head of our recovery, which two person are considered as causes of contrary effects!

The effects are sin and righteousness, condemnation, and justification. For as the disobedience of the first Adam is meritoriously imputed to all his natural posterity, and brings death upon all; so the righteousness of the second Adam is meritoriously imputed to all his spiritual progency, to obtain life for them. As the carnal Adam, having lost original righteousness, derives a corrupt nature to all that descend from him: so the spiritual Adam, having, by his obedience, purchased grace for us, conveys a vital efficacy unto us.

The same Spirit of holiness which annointed our Redeemer, doth quicken all his race, that as they have borne the image of the earthly, they may bear the image of the heavenly Adam.

The law entered that sin might abound; That is, before the law was written, we became obnoxious to death by one man's disobedience, without much sense of it; but after the law was given by Moses, sin did more clearly and conspicuously appear to be sin: Its odiousness and ugliness was more manifest to the conscience of the sinner.

As the sinner has abounded in sin, in a way of commission, so sin doth by the discovery of the law abound in the sinner's apprehension, in the sight and sense of it, upon the conscience of the sinner.

Nevertheless, As sin abounds, grace doth much more abound. As the exceeding sinfulness of sin is manifested by the law, so the superabounding grace and pardoning mercy of God is rendered gloriously conspicuous in and by the gospel: That as the power of sin appeared in making us liable to temporal and eternal death, so might the power of grace appear in beginning in us a spiritual life here, and bringing us the eternal life in glory hereafter.

In short, when the apostle says that the law entered, that sin might abound, he doth not mean to make it abound, by encouraging the sinner to the commission of it, but by impression the conviction of it upon the conscience of the sinner. A man without the law looks upon himself as a small sinner; but after he has viewed his sins in the glass of the law, he sees himself a great and mountainous sinner: As a star which a child thinks to be no bigger than a spark; but a man that views it through an instrument, computes it to be bigger than the globe of the earth.

Lord, help us to see our sins in the glass of thy law, yea, in the glass of thy Son's blood; and then we shall be sensible what and infinite and immense evil sin is; namely, the stain and blemish of our natures, the discase and deformity of our minds, the highest infelicity of the creature, and the boldest affront that can be given to the majesty of the great and glorious God.

Learn from the whole, That the riches, the abounding riches, the superabounding riches of God's pardoning grace do thus shine forth:

1. In the nature of the mercy, which is the richest and sweetest of all mercies. No mercy sweeter than a pardon to a condemned sinner, no pardon like God's pardon to a sinner condemned at his bar.

2. In the peculiarity of the mercy. Remission is not a common, but a crowning favour; it never was, never shall be extended to fallen angels; and, it is to be feared, that the far greater part of mankind refuse the terms and conditions upon which pardoning grace and mercy is offered and tendered to them.

3. In the method in which pardoning mercy is dispensed; namely, through the blood of Christ, that all-sufficient sacrifice and satisfaction; by which method, God has more commended his love to us, than if he had pardoned us without a satisfaction; for then he had only displayed his mercy: but now he has delcared his justice, yea, caused mercy and justice to meet and kiss each other, to meet and triumph together.

4. The superabounding riches of pardoning mercy appear in the latitude and extent of that act of grace. Lord, who can understand his errors! yet the blood of thy Son cleanseth from all sin, small and great, secret and open, old and new, original and actual; all pardoned, without exception.

Oh how well might the Psalmist say, With the Lord there is mercy, and with him there is plenteous redemption, Ps 130:7

Lastly, the riches of pardoning grace do shine forth, as in the peculiarity, so in the perpetuity of remission. As grace pardons all sin, without exception, so the pardons it bestows are without revocation: The pardoned soul shall never come into conemnation; As far as the east is from the west, so far hath he removed our transgressions from us, Ps 103:12 As the east and west are the two opposite points of heaven, which can never come together; so neither shall the pardoned sinner and his sins ever meet anymore. God is said to cast them behind his back: that is, he will never behold them more, so as to charge them upon the pardoned sinner, in order to his condemnation.

May our faith then, both in life and death, triumph in the assurance of this blessed truth; That where sin abounded, grace did much more abound; and as sin hath reigned unto death, even so hath grace reigned through righteousness unto eternal life by Jesus Christ our Lord, who lives forever in heaven, to apply, by his prevailing intercession, what he impetrated and obtained for us here on earth, by his meritorious satisfaction.

To this Jesus, who is the faithful witness, and first begotten of the dead, and the prince of the kings of the earth, who hath loved us and washed us from our sin in his own blood, and hath made us kings and priests unto God; unto him be glory and dominion forever and ever.- Amen.