ROMANS Chapter 5
Introduction
The design of this chapter, which has usually been considered as
one of the most difficult portions of the New Testament, especially
Romans 5:12-21, is evidently to show the results or benefits
of the doctrine of justification by faith. That doctrine the apostle had
now fully established. He had shown in the previous chapters,
(1.) that men were under condemnation for sin;
(2.) that this extended alike to the Jews and the Gentiles;
(3.) that there was no way of escape now but by the doctrine of pardon,
not by personal merit, but by grace;
(4.) that this plan was fully made known by the gospel of Christ; and
(5.) that this was no new doctrine, but was, in fact, substantially the
same by which Abraham and David had been accepted before God.
Having thus stated and vindicated the doctrine, it was natural
to follow up the demonstration, by stating its bearing and its
practical influence. This he does by showing that its immediate effect
is to produce peace, Romans 5:1. It gives us the privilege of access
to the favour of God, Romans 5:2. But not only this, we are in a world
of affliction. Christians, like others, are surrounded with trials; and
a very important question was, whether this doctrine would have
an influence in supporting the soul in those trials. This question
the apostle discusses in Romans 5:3-11. He shows that in fact
Christians glory in tribulation, and that the reasons why they do so are,
(1.) that the natural effect of tribulations under the gospel was to
lead to hope, Romans 5:3,4.
(2.) That the cause of this was, that the love of God was shed abroad
in the heart by the Holy Ghost. This doctrine he further confirms by
showing the consolation which would be furnished by the fact that Christ
had died for them. This involved a security that they would be sustained
in their trials, and that a victory would be given them. For,
(1.) it was the highest expression of love that he should die for
enemies, Romans 5:6-8.
(2.) It followed that if he was given for them when they were
enemies, it was much more probable, it was certain, that all
needful grace would be furnished to them now that they were
reconciled, Romans 5:9-11.
But there was another very material inquiry. Men were not only exposed
to affliction, but they were in the midst of a wreck of things--of
a fallen world--of the proofs and memorials of sin everywhere.
The first man had sinned, and the race was subject to sin
and death. The monuments of death and sin were everywhere.
It was to be expected that a remedy from God would have reference to
this universal state of sin and woe; and that it would tend to meet and
repair these painful and wide-spread ruins. The apostle then proceeds to
discuss the question, how the plan of salvation, which involved
justification by faith, was adapted to meet these universal and
distressing evils, Romans 5:12-21. The design of this part of the
chapter is to show that the blessings procured by the redemption through
Christ, and the plan of justification through him, greatly exceed all
the evils which had come upon the world in consequence of the apostasy
of Adam. And if this was the case, the scheme of justification by faith
was complete. It was adapted to the condition of fallen and ruined man,
and was worthy of his affection and confidence. A particular examination
of this argument of the apostle will occur in the Notes on verses 12--21.
Verse 1. Therefore (\~oun\~). Since we are thus justified, or as a
consequence of being justified, we have peace.
Being justified by faith. See Barnes "Romans 1:17";
See Barnes "Romans 3:24"; See Barnes "Romans 4:5".
We. That is, all who are justified. The apostle is evidently speaking
of true Christians.
Have peace with God. See Barnes "John 14:27".
True religion is often represented as peace with God. See
Acts 10:36; Romans 8:6; 10:15; 14:17; Galatians 5:22. See also Isaiah 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,
Romans 8:7; Ephesians 2:16; James 4:4; John 15:18,24; 17:14; Romans 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."
Isaiah 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,
Philippians 4:7; 1 Peter 1:8; John 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" Isaiah 32:17; Ephesians 2:14; Colossians 1:20.
Verse 2. We have access. See Barnes "John 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,
Ephesians 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, Romans 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,
Isaiah 12:3; 35:10; 52:9; 61:3,7; 65:14,18; John 16:22,24; Acts 13:52; Romans 14:17;
Galatians 5:22; 1 Peter 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. See Barnes "Luke 2:9". Comp. Revelation 21:22-24;
Revelation 22:5; Isaiah 60:19,20.
{f} "whom also" John 14:6
{g} "rejoice in hope" Hebrews 3:6
Verse 3. 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" \~kaucwmeya\~. 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, Matthew 5:11,12. Comp.
James 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 2 Corinthians 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" Matthew 5:11,12; James 1:2,12
Verse 4. And patience, experience. Patient endurance of trial
produces experience. The word rendered experience (\~dokimhn\~) 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.
Verse 5. 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 Philippians 1:20. The expression
used here is probably taken from Psalms 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,
(\~ekkecutai\~). 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. Galatians 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, 1 Corinthians 6:19; 3:16; 2 Corinthians 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" Philippians 1:20
{k} "Holy Ghost which is given" Ephesians 1:13,14
Verse 6. 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, Romans 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 (\~asyenwn\~)
is usually applied to those who are sick and feeble, deprived of strength
by disease, Matthew 25:39; Luke 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, (\~kata kairon\~).
In a timely manner; at the proper time. Galatians 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, Genesis 49:10;
Daniel 9:24-27. See John 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.
See Barnes "Matthew 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." See Barnes "Romans 4:5".
{1} "in due time", or "according to the time"
{l} "due time" Galatians 4:4
Verse 7. 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," John 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.
Verse 8. 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" John 15:13; 1 Peter 3:18; 1 John 3:16
Verse 9. 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 Romans 5:6.
Being now justified. Pardoned; accepted as his friends.
By his blood. By his death. See Barnes "Romans 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.
See Barnes "Romans 2:8".
{n} "by his blood, we" Hebrews 9:14,22
{o} "from wrath" 1 Thessalonians 1:10
Verse 10. For if. The idea in this verse is simply a repetition and
enlargement of that in Romans 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, See Barnes "Matthew 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,
2 Corinthians 5:1-20; Colossians 1:21; Ephesians 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. See Barnes "Romans 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, John 14:19,
"Because I live, ye shall live also."
{p} "much more" Romans 8:32
{q} "by his life" John 14:12
Verse 11. And not only so. The apostle states another effect of
justification.
We also joy in God. In Romans 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,
Exodus 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.
See Barnes "Romans 3:25". The word used here--(\~katallaghn\~) is
never used to denote such an offering, but denotes the
reconciliation itself.
{r} "joy in God" Habakkuk 3:18
Verses 12-21. 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, Romans 5:1
(2.) That it produces joy in the prospect of future glory, Romans 5:2
(3.) That it sustained the soul in afflictions;
(a) by the regular tendency of afflictions under the gospel,
Romans 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, Romans 5:6; because this was the
highest expression of love, Romans 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, Romans 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, Romans 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, Romans 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, Romans 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, Romans 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, Romans 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, Romans 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, Romans 5:18-21.
Verse 12. Wherefore. (\~dia touto\~). 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. (\~wsper\~). This is the form of a comparison. But the
other part of the comparison is deferred to Romans 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,
(Romans 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 Romans 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,
(Genesis 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 Romans 5:14. It is true that sin was
literally introduced by Eve, who was first in the transgression,
Genesis 3:6; 1 Timothy 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.
Genesis 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, (Romans 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, John 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 Genesis 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, (Genesis 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 Genesis 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," (Romans 5:15) to "justification," by the forgiveness of
"many offences," (Romans 5:16) to the reign of the redeemed in
eternal life, (Romans 5:17) and to "justification of life,"
(Romans 5:18.) To all these, the words "death," (Romans 5:12,17)
and "judgment," (Romans 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, Romans 1:32; 6:16; 7:5,10,13,24; 8:2,6,13;
2 Corinthians 2:16; 7:10; Hebrews 2:14. In the same sense the word is often used
elsewhere, John 8:51; 11:26; 1 John 5:16,17; Revelation 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, Ezekiel 18:4
Romans 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. (\~dihlyen\~). 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 (\~ef w\~). 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 (\~w\~) 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 (\~en\~) 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" Genesis 3:6,19.
Verse 13. 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, (Romans 5:12) which ills were all met by the
death of Christ, Romans 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, Romans 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,
Romans 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. See Barnes "Romans 4:15".
This verse, therefore, meets an objection that might be started from what
had been said in Romans 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" Romans 4:15; 1 John 3:4
Verse 14. 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. (\~tupov\~) type. This word occurs sixteen times
in the New Testament: John 20:25, (twice;) Acts 7:43,44; 23:25;
Romans 5:14; 6:17; 1 Corinthians 10:6,11; Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12
Titus 2:7; Hebrews 8:5; 1 Peter 5:3. It properly means,
(1.) any impression, note, or mark which is made by percussion, or
in any way. John 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." Hebrews 8:5.
(3.) A brief argument, or summary, Acts 23:25.
(4.) A rule of doctrine, or a law or form of doctrine, Romans 6:17.
(5.) An example or model to be imitated; an example of what we
ought to be, (Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; Titus 2:7; 1 Peter 5:3);
or an example which is to be avoided, an example to warn us,
1 Corinthians 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, Romans 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,
Romans 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,
Romans 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
1 Corinthians 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" 1 Corinthians 15:22,45
Verse 15. 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; 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 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 Barnes "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 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, 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 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" Ephesians 2:8
{x} "abounded unto many" Isaiah 53:11; Matthew 20:28; 26:28; 1 John 2:2
Verse 16. 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 (Romans 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. (\~di enov amarthsantov\~). 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, Genesis 2:17;
Genesis 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. See Barnes "Romans 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" Isaiah 1:18
Verse 17. 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, See Barnes "Romans 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. 2 Timothy 2:12, "If we suffer, we shall also reign with
him." Revelation 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, Revelation 3:21; Luke 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.
See Barnes "John 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 Romans 3:24,28.
{1} "one man's offence" or, "by one offence"
{z} "receive abundance of grace" John 10:10
{a} "gift of righteousness" Romans 6:23
Verse 18. Therefore. Wherefore, (\~ara oun\~). 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
Romans 5:12; and after the intermediate explanation in the parenthesis,
Romans 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 Romans 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 Romans 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 Romans 5:15.
To condemnation. Romans 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 Philippians 2:8 restored them
to the favour of God.
Came upon all men. (\~eiv pantav anyrwpouv\~). 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" John 12:32
Verse 19. 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 (\~dia\~) 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, Romans 5:15.
Were made--(\~katestayhsan\~). The verb here used occurs in the New
Testament in the following places: Matthew 24:45,47; 25:21,23
Luke 12:14,42,44; Acts 6:3; 7:10,27,35; 17:15; Romans 5:19; Titus 1:5; Hebrews 2:7;
Hebrews 5:1; 7:28; 8:3; James 3:6; 4:4; 2 Peter 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, (Matthew 24:45,47;
Luke 12:42, etc. and
(2.) it means to become, to be in fact, etc. James 3:6,
"So is the tongue among our members," etc. That is, it becomes such.
James 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. Philippians 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, Romans 1:17;
Romans 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
See Barnes "Romans 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.
Verse 20. Moreover. But. What is said in this verse and the
following seems designed to meet the Jew, who might pretend that the
law of Moses was intended to meet the evils of sin introduced by Adam,
and 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"--(\~ina\~)--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 Romans 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
See Barnes "Romans 7:7-11".
The offence. The offence which had been introduced by Adam, i.e. sin.
Comp. Romans 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 2 Corinthians 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" Romans 7:8; John 15:22; Galatians 3:19
{d} "grace did much more abound" John 10:10; 1 Timothy 1:14
Verse 21. That as sin hath reigned. See Barnes "Romans 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 John 1:17,
"Grace and truth came by Jesus Christ."
Through righteousness. Through, or by means of God's plan of
justification. See Barnes "Romans 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" John 1:17