Rom 5:13-17 | Barnes | STEP | 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, ( ) which ills were all met by the death of Christ, . 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, . 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, . 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. . This verse, therefore, meets an objection that might be started from what had been said in . 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 5:13-17

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, (Rom 5:12) which ills were all met by the death of Christ, Rom 5:15-18. The second period or condition was that long interval in which men had only the light of nature, that period occurring between Adam and Moses. This was a fair representation of the condition of the world without revelation, and without law, Rom 5:13,14. Sin then reigned--reigned everywhere where there was no law. But the grace of the gospel abounded over the evils of this state of man. The third was under the law, Rom 5:20. The law entered, and sin was increased, and its evils abounded. But the gospel of Christ abounded even over this, and grace triumphantly reigned. So that the plan of justification met all the evils of sin, and was adapted to remove them; sin and its consequences as flowing from Adam; sin and its consequences when there was no written revelation; and sin and its consequences under the light and terrors of the law.

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

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

(t) "sin is not imputed" Rom 4:15, 1Jn 3:4 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. (τυπος) type. This word occurs sixteen times in the New Testament: Jn 20:25, (twice;) Acts 7:43,44, 23:25; Rom 5:14, 6:17, 1Cor 10:6,11, Php 3:17, 1Thes 1:7, 2Thes 3:9, 1Timm 4:12 Tit 2:7, Heb 8:5, 1Pet 5:3. It properly means,

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

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

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

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

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

(1.) Contrast. (a) By the crime of one, many are dead; by the work of the

other, grace will much more abound, Rom 5:15.

(b) In regard to the acts of the two. In the case of Adam,

one offence led on the train of woes; in the case of Christ,

his work led to the remission of many offences,

Rom 5:16.

but life much more over the other.

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

More blessings than their father lost.

WATTS.

(v) "the figure of him" 1Cor 15:22,45 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, Mt 6:14,15, 18:35. Here it means the fall, or first sin of Adam. We use the word fall as applied to Adam, to denote his first offence, as being that act by which he fell from an elevated state of obedience and happiness into one of sin and condemnation.

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

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

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

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

(1.) the apostle says nothing of it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(w) "grace of God" Eph 2:8 (x) "abounded unto many" Isa 53:11, Mt 20:28, 26:28, 1Jn 2:2 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 (Rom 5:15) was, that the evil consequences flowed from the sin of one MAN, Adam; and that the benefits flowed from the work of one MAN, Jesus Christ. The point in this verse is, that the evil consequences flowed from one CRIME, one act of guilt; but that the favours had respect to MANY ACTS of guilt. The effects of Adam's sin, whatever they were, pertained to the one sin; the effects of the work of Christ to many sins.

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

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

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

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

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

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

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

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

(y) "many offences" Isa 1:18 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, Rom 5:14.

By one. By means of one man.

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

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

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

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

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

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

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