15 But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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, [1] 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. [2] 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.
1 - "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.
2 - It is evident that the many hoi polloi, 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.
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 Matthew 6:14-15; Matthew 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 favor, benefit, or good bestowed gratuitously on us. It refers to the favors bestowed in the gospel by Christ. These are free, that is, without merit on our part, and bestowed on the undeserving.
For if - The apostle does not labor 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 all 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 explain 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."
(This is not a fair quotation from Calvin. It leaves us to infer, that the Reformer affirmed, that Adam's sin is the cause of actual sin in us, on account of which last only we are condemned. Now under the twelfth verse Calvin says, "The inference is plain, that the apostle does not treat of actual sin, for if every person was the cause of his own guilt, why should Paul compare Adam with Christ?" If our author had not stopt short in his quotation, he would have found immediately subjoined, as an explanation: "I call that our sin, which is inbred, and with which we are born." Our being born with this sin is a proof of our guilt in Adam. But whatever opinion may he formed of Calvin's general views on this subject, nothing is more certain, than that he did not suppose the apostle treated of actual sin in these passages.
Notwithstanding of the efforts that are made to exclude the doctrine of imputation from this chapter, the full and varied manner in which the apostle expresses it, cannot be evaded. "Through the offence of one many be dead" - "the judgment was by one to condemnation" - "By one man's offence death reigned by one" - "By the offence of one, judgment came upon all men to condemnation" - "By one man's disobedience, many were made sinners," etc.
It is vain to tell us, as our author does" under each of these clauses respectively, that the apostle simply states the fact, that the sin of Adam has involved the race in condemnation, without adverting to the manner; for Paul does more than state the fact. He intimates that we are involved in condemnation in a way that bears a certain analogy to the manner in which we become righteous. And on this last, he is, without doubt, sufficiently explicited See a former supplementary note.
In Romans 5:18-19 the apostle seems plainly to affirm the manner of the fact "as by the offence of one," etc., "Even so," etc. "As by one man's disobedience," etc., "so," etc. There is a resemblance in the manner of the two things compared. It we wish to know how guilt and condemnation come by Adam, we have only to inquire, how righteousness and justification come by Christ. "So," that is, in this way, not in like manner. It is not in a manner that has merely some likeness, but it is in the very same manner, for although there is a contrast in the things, the one being disobedience and the other obedience, yet there is a perfect identity in the manner. - Haldane.
It is somewhat remarkable, that while our author so frequently affirms, that the apostle states the fact only, he himself should throughout assume the manner. He will not allow the apostle to explain the manner, nor any one who has a different view of it from himself. Yet he tells us, it is not by imputation that we become involved in Adam's guilt; that people "sin in their own persons, and that therefore they die." This he affirms to be the apostle's meaning. And is this not an explanation of the manner. Are we not left to conclude, that from Adam we simply derive a corrupt nature, in consequence of which we sin personally, and therefore die?)
Many - Greek, "The many." Evidently meaning all; the whole race; Jews and Gentiles. That it means all here is proved in Romans 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 - See the note on the word "death," Romans 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 favor 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 favors, 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 benefitted 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 people 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 favors of that work have abounded, yet people have suffered and died. And though it may still abound to the many, yet some may suffer here, and suffer on the same principle forever.
(2) though people 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 suited 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, Hebrews 2:9; 2-Corinthians 5:14-15; 1-John 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, Revelation 22:17; John 7:37; Matthew 11:28-29; Mark 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 people 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.
(The "many" in the latter clause of this verse, cannot be regarded as co-extensive with the "many" that are said to be dead through the offence of Adam. Very much is affirmed of the "many to whom grace abounds," that cannot, "without doing violence to the whole passage," be applied to all mankind. They are said to "receive the gift of righteousness," and to "reign in life." They are actually "constituted righteous," Romans 5:19 and these things cannot be said of all people in any sense whatever. The only way of explaining the passage, therefore, is to adopt that view which our author has introduced only to condemn, namely, "that Adam represented the whole of the human race, and Christ a part, and that 'the many in the two members of the verse, refers to the whole of those who were thus represented."
The same principle of interpretation must be adopted in the parallel passage, "As in Adam all die, so in Christ shall all be made alive." It would be preposterous to affirm, that "the all" in the latter clause is co-extensive with "the all" in the former. The sense plainly is, that all whom Christ represented should be made alive in him. even as all mankind, or all represented by Adam, had died in him.
It is true indeed that all mankind are in some sense benefitted on account of the atonement of Christ: and our author has enlarged on several things of this nature, which yet fall short of "saving benefit." But will it be maintained, that the apostle in reality affirms no more than that the many to, whom grace abounds, participate in certain benefits, short of salvation? If so, what becomes of the comparison between Adam and Christ? If "the many" in the one branch of the comparison are only benefitted by Christ in a way that falls short of saving benefit, then "the many" in the other branch must be affected by the fall of Adam only in the same limited way, whereas the apostle affirms that in consequence of it they are really "dead."
"The principal thing," says Mr. Scott, "which renders the expositions generally given of these verses perplexed and unsatisfactory, arises from an evident misconception of the apostle's reasoning, in supposing that Adam and Christ represented exactly the same company; whereas Adam was the surety of the whole human species, as his posterity; Christ, only of that chosen remnant, which has been, or shall be one with him by faith, who alone 'are counted to him for a generation.' If we exclusively consider the benefits which believers derive from Christ as compared with the loss sustained in Adam by the human race, we shall then see the passage open most perspicuously and gloriously to our view." - Commentary, Romans 5:15, Romans 5:19.
But our author does not interpret this passage upon any consistent principle. For "the many" in Romans 5:15, to whom "grace abounded" are obviously the same with those in Romans 5:17, who are said to receive abundance of grace, etc., and yet he interprets the one of all mankind, and the other of believers only. What is asserted in Romans 5:17, he says, "is particularly true of the redeemed, of whom the apostle in this verse is speaking.")
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; Genesis 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, Romans 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, Romans 5:18. As, by one man's disobedience, Many were made sinners; so, by the obedience of one, shall Some be made righteous, Romans 5:19. As in Adam All die; so, in Christ, shall Some be made alive, 1-Corinthians 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, John 1:9. And, as the grace is offered, so it may be received; and hence the apostle says, Romans 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.
(14) But not as the offence, so also [is] the free gift. For if through the offence of (s) 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.
(14) Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christ's obedience has be grace overflowed to many.
(s) That is, Adam.
But not as the offence, so also is the free gift,.... By "the offence", or "fall", as the word signifies, is meant the first sin of Adam; by which he offended God, and fell from that estate in which he was created, and all his posterity with him; and by the "free gift" is meant, the righteousness of Christ, which justifies from that, and all other offences: now, though there is a great likeness between Adam and Christ; both are men, the first Adam is called "the one man", and so is the second Adam Jesus Christ; partly for the sake of the comparison between him and the first, and also to express the truth of his human nature; and because the Redeemer ought to be a man, though not a mere man; both are sole authors of what they convey to their respective offspring, Adam of sin, Christ of righteousness; both convey single things, Adam only one sin, not more, for when he had committed one sin, he broke the covenant made with him and his posterity, and so ceased in after acts to be a representative of them; Christ conveys his righteousness, or obedience to the law, without any additional works of righteousness of ours to complete it; and both convey what they do, "to all" their respective offspring: yet there is a dissimilitude between them, as to the manner of conveyance and the effects thereof; the offence or sin of Adam is conveyed in a natural way, or by natural generation, to all who descend from him in that manner; the righteousness of Christ is conveyed in a way of grace, to his spiritual seed: hence it is called, not only the "free gift", but "the grace of God, and the gift by grace", which is "by one man, Jesus Christ"; because of the grace of the Father, in fixing and settling the method of justification, by the righteousness of his Son; in sending him to work out one, that would be satisfying to law and justice; and in his gracious acceptation of it, on the behalf of his people, and the imputation of it to them; and because of the grace of the Son in becoming man, in being made under the law, yea, made sin and a curse, in order to bring in an everlasting righteousness; and because of the grace of the Spirit, in revealing and applying it, and working faith to receive it; for as the righteousness itself is a free grace gift, bestowed upon unworthy persons, so is faith likewise, by which it is laid hold on and embraced: and as there is a disagreement in the manner of conveying these things, so likewise in the effects they have upon the persons to whom they are conveyed; and the apostle argues from the influence and effect the one has, to the far greater and better influence and effect the other has:
for if through the offence of one many be dead; as all Adam's posterity are, not only subject to a corporeal death, but involved in a moral or spiritual, and liable to an eternal one, through the imputation of guilt, and the derivation of a corrupt nature from him: then
much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many; that is, the righteousness of Christ, in which the grace of God is so illustrious, is much more effectual to the giving of life to all his seed and offspring; not barely such a life as Adam had in innocence, and which he lost by the offence, but a spiritual and an eternal one; which sheds the exuberance of this grace, which secures and adjudges to a better life than what was lost by the fall.
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.
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 Romans 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 Romans 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].
But not as the offence, so also is the free gift. While Adam is a type of Christ, there is a great difference. One kills, the other makes alive. "If through the sins of the one the many (the world of mankind) died," through the gracious gift of God, through one man, Jesus Christ, life has been given to the many. All will be raised at the last day.
And not as through one that sinned, so is the gift. A second difference between Adam and Christ is pointed out. One offence of Adam caused condemnation to be sent on Adam and all his race. All have been under death.
But the free gift, through Jesus Christ, not only pardons the connection of our race with Adam's sin, but provides a way for the pardon of many offences, all our offences, so as to secure justification. One sin of Adam destroyed all, but the atonement of Jesus Christ provides conditions for forgiveness of all sins.
For if by one man's offence. The superabounding grace of Christ is still further shown. As a result of Adam's one offence, death reigned over men. So, on the other hand, those who accept Christ's grace, and enjoy his righteousness, shall, through him, reign in life. The life spoken of is the resurrection from the grave, and the privilege, not the guarantee, of eternal life that is offered through the gospel.
Therefore as by the offence of one. By Adam's offence, which brought the sentence of death on all our race.
Even so by the righteousness of one. Jesus Christ.
The free gift came upon all to justification of life. This passage shows that Christ's death brought for all men all that had been lost by Adam's sin. Adam's sin brought (1) Natural death. (2) Spiritual death to all who continued in sin. Christ's death brings (1) Life for all. All shall be resurrected from the dead. (2) Therefore it brings the full pardon of the sin of our race in Adam. (3) Therefore all infants and irresponsible persons are now sinless. (4) It brings eternal life to all who are freed from Adam's sin, and have no personal sins of their own; and (5) It brings the opportunity of forgiveness of personal sins through the gospel, and hence, of securing eternal life.
For as by one man's disobedience. By Adam's disobedience, all disobeyed and were counted sinners.
So by the obedience of one, all are counted obedient, and hence, righteous. That is, all inherited penalty for Adam's sin is blotted out for the whole race. All who have not personal sins are held to be justified. Hence all infants are sinless. The basis of infant baptism is removed. Baptism is for those who have personally sinned.
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, Romans 5:15. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Romans 5:16. The reason of both is subjoined, Romans 5:17. This premised, the offence and the free gift are compared, with regard to their effect, Romans 5:18, and with regard to their cause, Romans 5:19.
*More commentary available at chapter level.