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trived after that evil took place; Christ's obedience was appointed as the means of our deliverance, at the very time the resolution permitting the entrance of sin was formed. And therefore, to make mankind sensible of this, the apostle assures us, Eph. i. 4. that we were chosen in Christ before the foundation of the world:' And 2 Tim. i. 9, that we are saved and called according to God's own purpose and grace, which was given us in Christ, before the world began:' And, 1 Pet. i. 20. that Christ was foreordained before the foundation of the world, but was manifested in these last times for us.'-And as the plan of our redemption was formed along with the decree permitting our fall, so its operation was coeval with the introduction of that evil, and in some respects extends to all. Hence Christ is called, Rev. xiii. 8. the Lamb which was slain from the foundation of the world;' and he is said, 2 Cor. v. 15. to have died for all.' See the note on that ver. And his death is termed, 1 John ii. 2. ' a propitiation for the whole world.'

3. From other passages of scripture we learn, that sin and death were permitted to enter into the world, not only because, by the remedy to be applied to these evils, God intended to make mankind more happy than they would have been if these evils had not existed, but even to promote the good of the universe. Accordingly, in this scheme of redemption, there is a higher display of the perfections of God to all intelligent beings than could have been made had there been no sin and misery to be remedied. So Saint Paul teaches, Eph. iii. 10. That now unto governments and powers in the heavenly regions, the multiform wisdom of God may be made known through the church.' Farther, the new display of the perfections of God made in the plan of redemption, by furnishing many powerful motives to virtue, whose operation is not confined to any one order of rational beings, nor to any particular time, will render God's moral government effectual over all his intelligent creatures for ever.

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4. By the illustrious display of the scheme of redemption made in this admirable passage, and by shewing that it hath for its object not a single nation, nor any

NEW TRANSLATION.

CHAP. V.-1 Wherefore, being justified (see iv. 25. note 2.) by faith, we have peace with God, through our Lord Jesus Christ:

2 Through whom we have had introduction also (see note on Eph. ii. 18.) by faith into this grace' in which we stand, and boast (7) in hope of the glory of God.

3 And not only so, but we even boast (w, 166.) of afflictions, knowing that affliction worketh out patience;2

small portion of the human race, but believers of all nations, the apostle has condemned the bigotry of the Jews, and of all who, like them, confine salvation to their own church, and exclude others from sharing in the mercy of God through Christ, merely because they are ignorant of him, not through their own fault, but through the good pleasure of God, who hath denied them that knowledge: Or, because they do not hold the same objects of faith with them, although they possess the same spirit of faith, and live piously and virtuously, according to their knowledge. For his whole reasoning on this subject proceeds on the supposition, that, if it was consonant to justice that the demerit of Adam's disobedience should extend to all mankind, notwithstanding the greatest part of them never knew any thing either of him or of his disobedi ence, it must be equally consonant to justice, that the merit of Christ's obedience should extend to all mankind, who are capable of being benefited by it, although many of them have had no opportunity of knowing any thing concerning that meritorious obedience. Besides, as the plan of redemption will, no doubt, be fully made known to the pious heathens, after they are admitted into heaven, the glory of God and the honour of Christ will be advanced by the discovery, at that period, as effectually as if it had been made to them during their lifetime on earth. And with respect to themselves, although the knowledge of Christ and of the method of salvation through him, is not bestowed on them till they come into heaven, it will then operate as powerfully in making them sensible of the mercy of God, and in laying a foundation for their love and gratitude to Christ through all eternity, as if that knowledge had been communicated to them sooner. If so, to fancy that persons, who, notwithstanding their want of revelation, are actually prepared for heaven, will be excluded from that blessed place, merely because, while on earth, they were denied that knowledge of Christ, which, with equal effect, may be communicated to them in heaven, is to contradict all the representations given in the Scriptures of the impartiality of God, as the righteous governor of the universe,

COMMENTARY.

CHAP. V.-1 Wherefore, being delivered from the power of sin by faith, and having laid aside our enmity to God, we the spiritual seed of Abraham, have peace with God, through our Lord Jesus Christ.

2 Through whom also we have been introduced by faith into this gracious covenant in which we stand, and boast, not in seeing the glory of God in any tabernacle or temple on earth, as the natural seed do, but in the hope of beholding the glory of God in heaven.

3 And this is not our only boasting, for while the Jews boast of the earthly felicity promised in the law, we even boast of afflictions knowing that affliction worketh out patience in us;

Ver. 1.-1. Being justified by faith.-If this is an inference from what immediately goes before, justified, as in the last verse of the preceding chapter, means delivered from ignorance and wickedness through the influence of faith. This sense the word justified has in ver. 9. of this chapter, and in 1 Cor. vi. 11. But if the inference is from the general doctrine explained in the preceding chapter, justified, as in many other passages where believers are said to be justified in the present life, will signify their having the promise of justification given them.-Locke contends, that justification, with the other privileges mentioned in this chapter, are national privileges, and that they belong to all who profess to believe in Christ. But any one who remembers the apostle's assertion, that the gospel is the power of God unto salvation, to every one who believeth,' will not easily allow that salvation is a national privilege, which belongs to all who profess to believe in Christ.

2. We have peace with God, &c.]-If this is understood of the Gentiles, the meaning is: We Gentiles, who formerly were enemies of God, ver. 10. are now at peace with him, and are no longer terri. fied with the fear of his wrath; having, by faith in the gospel, separated ourselves from the rebels against his government, and joined ourselves to his people. But if this is understood of believers in general, the meaning is: Being delivered from sin and punishment by means of faith, we have, in this new state, peace with God, whom we now regard as our father and friend.

Ver. 2.-1. Through whom we have had introduction also by faith into this grace.-The word also shews, that grace in this verse is a different blessing from peace, mentioned in ver. 1. It is the gracious new covenant which Christ procured for mankind, and which is the source of their peace.

2. In which we stand.]-For this translation of the word iTXv, see Ess. iv. 10. The original word (iv) signifies to stand firm. As the apostle often compares the conflicts which the first Christians maintained against false teachers and persecutors to the Grecian combats, it is probable that, by their standing firm, he meant that the Gentile converts, as stout wrestlers, successfully maintained their faith in the gospel, in opposition both to the Jews and heathens, notwithstanding the evils which the profession of their faith had brought on them.

Ver. 3.-1. We even boast of afflictions.]-The apostle mentions afflictions as matter of boasting to the spiritual seed, because their virtues were improved by afflictions. This boasting, therefore, was much better founded than the boasting of the natural seed, who, by applying the promises of national prosperity, and the threaten ings of national adversity, contained in the law, to individuals, had taught themselves to consider prosperity as a mark of the favour of God, and affliction as a token of his displeasure. A remarkable in stance of rejoicing in afflictions we have Acts v. 41. "They departed

4 And patience, approbation,' and approbation, hope:

5 And (5, 67.) this hope maketh not ashamed, because the love of God is poured out (, 163.) into our hearts, by the Holy Ghost who is given to us.2

6 (Tag, 91.) Besides, we being still weak,' in due time? Christ died3 (g) for the ungodly.

7 (Tag, 97.) Now scarcely for a just man will one die; (ing jag, 98.) though for a good man one perhaps would even dare to die.

8 But his own love towards us God commended, (iri, 254.) because, we being still sinners, Christ died (g) for us.2

9 Much more then, being now justified' by his blood, we shall be saved from wrath (d) through him. (Ver. 10.)

10 For if, being enemies, we were reconciled1 to God, through the death of his Son; much more being reconciled, we shall be saved FROM WRATH (ver. 9. a, 167.) through his life.

11 And not only so, but we even boast in God, through our Lord Jesus Christ; by whom we have now received the reconciliation,2

4 And patience, approbation from God, and approbation, hope of enjoying eternal life.

5 And this hope will not make us ashamed, as the hope which the natural seed of Abraham entertain of salvation, on account of their descent, will make them ashamed; because a convincing proof of the love of God is poured out into our hearts by the Holy Ghost, who is given to us.

6 Besides, we being still so weak through sin, that we could not deliver ourselves, in the proper season Christ died for the idolatrous Gentiles, as well as for the Jews.

7 Now, Christ's dying for all mankind appears a most astonishing instance of love, when we consider that scarcely for a just man, who only gives to every one his due, will any one die, though, for a beneficent man, some one perhaps would even dare to die.

But his own love to men God hath raised above all human love, because, we being still sinners, Christ died for us, to procure us a temporary life on earth, under a better covenant than the first.

9 Much more then, being now allowed to live under the new covenant through the shedding of his blood, we shall be saved from fu ture punishment through him, if we behave well under that covenant.

10 For if, being enemies under sentence of death, we were respited, and made to lay down our enmity to God, through the death of his Son; much more, being thus reconciled, we shall be saved from punishment through his life in the body, which he regained, that he might govern us now, and acquit us at last.

11 And not only do we hope to be saved from wrath by Christ's life, but we believers, the spiritual seed, even boast in God as our God, through our Lord Jesus Christ, by whom we have now received an opportunity of being pardoned.

from the face of the council, rejoicing that they were counted wor thy to suffer shame for his name.'

2 Knowing that affliction worketh out patience.]-This effect affliction produceth, by affording to the afflicted an opportunity of exercising patience, and by suggesting considerations which naturally lead the mind to that virtue.

Ver. 4. And patience, approbation.]-The original word doxx properly signifies the trying of metals. It signifies likewise appro bation, in consequence of trial, Philip. ii. 21. Hence Sox, the adjective, denotes not only one who is tried, but one who is ap proved. In like manner, Fox, the verb, signifies both to try and to approre, Rom. xii. 2. 1 Cor. xvi. 3. In this passage, the word may either be translated proof, namely, of God's assistance, and of our own steadfastness, or approbation bestowed by God. Ver. 5.-1. Because the love of God is poured out into our hearts. The original word xxxT is commonly used, as Whitby remarks, when the effusion of the Holy Ghost is spoken of Wherefore, as the apostle, in this passage, had in his eye the gifts of the Spirit bestowed on the Gentiles as proofs of God's love to them, he elegantly tells them, that the love of God was poured out into their hearts, along with the spiritual gifts.

2. By the Holy Ghost, who is given to us.-The spiritual gifts bestowed on the first Christians were clear proofs, especially in the case of the Gentiles, of the love which God bare to them, and of his purpose of saving them. And therefore, when the Jewish believers, who reproved Peter for preaching the gospel to Cornelius and his friends, heard that they had received the Holy Ghost, 'they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life,' Acts xi. 18. Farther, the ordinary influences of the Spirit, bestowed on believers, by renovating their nature, affords them the fullest assurance of pardon and salvation through faith. Hence they are said to be 'sealed with the Spirit of promise,' Eph. iv. 30. And the Spirit himself is called 'the earnest of the inheritance,' Eph. i. 13, 14.; and is said, Rom. viii. 16. 'to bear witness with their spirit, that they are the children of God.' Ver. 6.-1. Besides, we being still weak.]—The original word ar. signifies treak through sickness; and is used here to shew the pernicious influence of sin, in weakening all the faculties of the soul. Isaiah has used the same metaphor, chap. i. 5. The whole head is sick, the whole heart is faint.'

2. In due time (x*ra xaigov: see 1 Thess. v. 1. note 1.) Christ died-When the season for the publication of the gospel and con version of the world was come, Christ appeared in the flesh, and died for the ungodly. This is called 'the fulness of the time,' Gal. iv. 4.; and 'the time before appointed of the Father,' ver. 2.

3. Christ died for the ungodly. If the ungodly here are the idolatrous Gentiles, the meaning is, He died to obtain a right to the Gentiles as his people, to deliver them from the dominion of Satan, to procure pardon for them, and to bestow on them everlasting life. See Rom. iv. 25. note 2.

Ver. 7. Scarcely for a just man. In this place the Syriac version hath for ungodly men, which Beza says he would prefer to the common reading, if it were not contradicted by all the ancient MSS., and by the Vulgate version. The dying (e) for a just man, and for a good man, mentioned in this verse, is evidently a dying in their room or stead. And therefore Christ's dying (E) for us, mentioned in the next verse, hath the same meaning.

Ver. 8.-1. His love to us God commended, &c.]-He hath entanced it, he hath rendered it highly praiseworthy. In this senti. ment the apostle is authorized by his Master, who mentioned it as a L

great instance of God's love to men, that he gave his Son to die for them. John iii. 16.

2. Christ died for us.1-Raphelius, in his notes on this verse, from Xenophon, hath shewn that the phrase died (e) for us, signifies died in our stead: which likewise is its meaning in ver. 7. See the note there. Christ died to obtain life, both temporal and eternal, for our first parents, and for us. See Rom. v. 15. note 2. Ver. 9.-1. Being now justified by his blood, we shall be saved from wrath through him.-Here persons are said to be justified by Christ's blood, who are saved from wrath through him. For to be justified, sometimes signifies to be delivered from any kind of evil. Thus, Rom. iv. 25. justification' by Christ's resurrection, signifies deliverance from sin, by the government which Christ exercises since his resurrection.-Rom. vi. 7. 'Justified from,' is delivered from sin as a master.-And here 'justified by his blood,' means that, in the view of Christ's shedding his blood, Adam and Eve were respited from death, and being allowed to live, he and they were placed under a new covenant, by which they might regain immortality. This is what is called 'justification' of life, ver. 18. 2. By his blood. The blood of Christ, considered as a corporal substance, can have no efficacy in the justification of sinners, either by delivering them from wickedness, or from punishment. But the shedding his blood, considered as a suffering of death for us, in obedience to God, and undergone by a person of so high and so holy a nature as Jesus, and for so noble an end as the salvation of sinners, must be very meritorious in the sight of God; and in reward of that great act of obedience, God might justly bestow on Christ the offices of Mediator and Governor, for the purpose of delivering mankind from sin and death.

Ver. 10.-1. For if, being enemies, we were reconciled. To be reconciled, when spoken of subjects who have been in rebellion against their sovereign, is to be brought into a state in which pardon is offered to thein, and they have it in their power to render themselves capable of that pardon; namely, by laying down their eninity. This idea of reconciliation is clearly taught, 2 Cor. v. 19. 'God was reconciling the world to himself, not counting to them their trespasses; and hath put in us (apostles) the word of the reconciliation. 20. Seeing God beseeches by us, we pray in Christ's stead, be ye reconciled to God.' Agreeably to this account of reconciliation, the word denotes, Rom. xi. 15. 'the reception of the Gentiles into the church,' where pardon being offered to them, they were besought, by the ministers of Christ, to be reconciled to God, by laying down their eninity. Wherefore, the reconciliation received through Christ, is God's placing all mankind, ever since the fall, under the gracious new covenant procured for them through the obedience of Christ; in which the pardon of sin is offered to them, together with eternal life, on their fulfilling its gracious requisitions. In short, reconciliation is the placing of mankind in a state of salvation, and thereby removing their enmity to God.

2. Much more, being reconciled, we shall be saved from wrath through his life.]-The apostle's argument is, If God had such a love to mankind, that, on account of the death of his Son, he put them all, from the beginning, into a state in which salvation might be obtained by them; having so reconciled them, he will much more willingly save such of them as his Son, in the course of his government, hath fitted for salvation, by slaying the cause of their enmity to God. See Eph. ii. 16. note 3.

Ver. 11.-1. Boast in God.]-The apostle makes this observation to shew that the boasting of the Jews in the true God, as their God and King and Father, was no longer peculiar to them.

12 (2 teto, 68.) For this reason,' As by one man sin? entered into the world, and by sin death, and so death (m) passed through to all men, (p) because all have sinned.5

13 For until THE law, sin was COUNTED in the world: but sin is not counted when there is no law.2

14 (AX, 81.) Nevertheless, death reigned from Adam to Moses, even over them who had not sinned after the similitude of Adam's transgression, who is the type of him who

was to come.

15 (Axx, 81.) However, not as the fall,' so also is (gu) the gracious gift. For if by the fall of the one MAN, ('s worxu) the many

12 All mankind are brought into a state of salvation through Christ, for this reason, As by one man Adam, sin entered into the world, and by his sin death, and so death passed through the world to all men, because all have sinned; even so, by one man Christ, righteousness entered into the world, and by his righteousness life, and so life passed through the world to all men, because all have obeyed.

13 Death hath come on all men for Adam's sin; for, from the fall until the law, sin was counted to every person in the world; it was punished with death: but sin is not counted, when there is no law transgressed.

14 Nevertheless, death, the punishment of sin, reigned from Adam to Moses, even over infants and idiots, who, being incapable of law, had not sinned actually like Adam; who, because he brought death on all, may be called, by way of contrast, the representation of him who was to come and restore life to all.

15 However, the resemblance is not exact; for, not as the fall by Adam, so also is the gracious gift by Christ. They differ in their power, the one to kill, and the other to make alive : for if by the fall

2. Our Lord Jesus Christ, by whom we have now received the reconciliation.]-The Greek noun т, translated reconciliation, comes from the verb *****, which, in the preceding verse, our translators have rendered reconcile. Wherefore, the no in derived from it should not have been translated by them, in this passage, atonement, but reconciliation, as it is in all the other passages where it occurs. Besides, it ought to be considered, that inen do not receive the atonement. The atonement is made to God. For the meaning of reconciliation, see ver. 10. note 1. In what follows, the apostle shews the reasonableness of putting all men in a state of reconciliation or salvation through Christ.

Ver. 12-1. For this reason, as by one man sin entered, &c.]-I think this verse should not be separated from the 11th by a full point, but by a comma, so as to be read in this manner: 'Our Lord Jesus Christ; by whom we have received the reconciliation, for this reason, as through one man sin entered,' &c. For the apostle is giving a reason why all have received reconciliation through Jesus Christ. See this use of fix Touro proved, Ess. iv. 68. The apostle's meaning is, That as it was consistent with the justice and goodness of God, to subject all mankind to sin and death for the sin of the first man; so it is equally consistent with the justice and goodness of God, to deliver all inankind from death, and to put them into a capacity of becoming righteous, and of living for ever, on account of the righteousness of one man. It is no objection to this view of the apostie's argument, that the second member of the comparison is not expressed. For that he meant to compare Adam and Christ together, is evident from his calling Adain the type of Christ. The second member of the comparison, therefore, must be supplied as in the commentary. For in fact, through one man Christ, righteousness hath entered into the world, and by his righteousness life hath passed through to all men, because all have obeyed. Now, it need not surprise us to hear that all have obeyed; for surely, with as much propriety it may be said, that all have obeyed in Christ their federal head, as that all have sinned in Adam their federal head. Of this elliptical manner of writing, in which a whole sentence is omitted, there are other examples in scripture. See 2 Chron. ii. 3. where, as in the passage under consideration, the second member of a comparison is omitted entirely: also Matt. xxv. 14.; Rom. xii. 6, 7, 8. xv. 18.; Gal. iv. 26.; 1 Pet. iv. 11. See Gen. Pref. p. 10. and Glass. Philol. p. 1212. Origen was of opinion, that the second member of the apostle's comparison is suspended to ver. 18, 19. and that all between is a parenthesis. But any one who considers these verses will see, that in them the comparison begun ver. 12. is separated into two comparisons, as conclusions from his reasoning upon that comparison. Erasmus says the com parison is completed in ver. 12. itself; thus, 'As through one man sin entered into the world, so also by sin death,' &c. But neither the original nor the apostle's argument admits this method of completing the sentence. See the view prefixed to this chapter.

2. Sin entered.]-The sin which entered through the one man's disobedience, is not the first sin of Adam only, but that corruption of nature also which took place in Adam through his first sin, and which he conveyed to all his posterity. See note 4 below.

3. Into the world :-that is, entered among men. The same thing 18 said of death; it entered into this habitable world by sin.

4. And so death (194) passed through to all men.-The death which the apostle says entered into the world, and passed through it, laying hold on all men in all ages, is death temporal; because, in the branch of the comparison which is not expressed, its opposite, which passed through to all men, is resurrection from temporal death. But though the apostle speaks here only of temporal death, it does not follow, that temporal death is the only evil which man kind have sustained through Adam's sin; or that the apostle meant to say so: for he tells us, ver. 19. That by one man's disobedience the many were constituted sinners,' were made liable to sin, and to eternal death, (see chap. vi. 11. note 2. at the end); even as 'by one man's disobedience the many were constituted righteous,' were made capable of righteousness and eternal life. See ver. 11. note Reconciliation, and Rom. vi. 11. note Alive by God. Others contend, that the death which passed through to all men, in consequence of Adam's sin, is not temporal death only, but eternal death also, and that infants are liable thereto. But the dispute is needless; be. cause, whatever the death was which Adam brought on all, Christ hath removed it, or put it in our power to remove it, as the apostle will shew in the remaining part of this discourse.

5. Because all have sinned.]-The meaning is not, that death hath come on all because all have sinned actually; for infants, who have not sinned actually, die; but that they have sinned in Adain as their federal head; that is, are involved in the consequences of his sin. Ver. 13.-1 For until the law, sin was counted in the world. The apostle's doctrine, that all have received the reconciliation through Christ, being founded on the fact that all have been subjected to sin and death through Adam, he immediately enters on the proof of that fact, by appealing to the death of infants and others, who, not being capable of actual sin, cannot be thought to die for their own transgression. But his argument is somewhat obscure, through the omission of the word counted in the first clause, which must be sup plied from the second; as I have done in the translation-sin was counted in the world to all men; that is, all men without exception, suffer death, the punishment of sin.

2. But sin is not counted when there is no law. By law, Locke understands a revealed positive law, threatening death for every offence. But, on that supposition, no sin could be punished before the law of Moses was given, contrary to what happened to the antediluvians; and, after it was given, none but the sins of the Jews could be punished. Whereas the apostle affirms, chap. i. 32. that the Gentiles know, that they who sin against the law written on their heart, are worthy of death.' I therefore think the expression, 'Where there is no law,' is general, and means, Where no law of God is known; and that the apostle had in his eye the case of infants and idiots, to whom certainly there is no law, as they are not capable of the knowledge of law; consequently they are not capable of sinning actually like Adam. Wherefore, since death reigns over them, equally as over others, it is evident, that having no sin of their own, they die through Adam's sin alone.

Ver. 14. Who is the type of him who was to come,-namely, of Christ. For the meaning of the word Ts, type, see 1 Pet. iii. 21. note 2. The likeness, on account of which, Adam is called the type of Christ, consisted, as Beza observes, in this, that as Adam communicated to mankind what belonged to him, so Christ communicated to mankind what belonged to him. Nevertheless, in the things which they communicated, they were unlike. For Adam communicated sin and death; but Christ communicated righteousness and life. They were unlike also in their method of communicating these things. Adam communicated sin and death through his disobe. dience: Christ communicated righteousness and life through his obedience. But they were like each other in this; that as the effects of Adam's disobedience extended to all, so the effects of Christ's obedience have extended to all, in the sense explained in the Illus tration. See also 2 Cor. v. 15. note 1. And as Adam was the father of the first or natural life which all enjoy; so Christ is the author of the life which all enjoy at present, and of the second or future life which all shall regain at the resurrection; and on account of all these resemblances he is called 'the last Adam,' 1 Cor. xv. 45.

Ver. 15.-1. However, not as the fall, so also is the gracious gift.] -The disobedience of Adam is not opposed here to the obedience of Christ; but the loss and punishment which came through Adam's disobedience. is set against the gracious gift of life received through Christ's obedience. Wherefore, eт is used in this passage in its literal meaning, and must be translated fall; especially as that word signifies both sin, and its punishment death. It is no objection to this translation, that in ver. 18. the word signifies offence · because it is well known, that even in one and the same sentence the apostle sometimes uses the same word in different senses.

2. The many died-Since all mankind were made mortal for Adam's sin, the apostle, by & works, the many, certainly means all mankind. Besides, Christ, in speaking of this very subject, used the word in that extensive sense, Matt. xxvi. 28. This is my blood of the new covenant which is shed (λ) for many; that is, for the collective body of mankind. And as the many who died are all mankind; so the many in the end of the verse, to whom the gift by grace is said to have abounded, are all mankind. For the abounding of the gift by grace,' as is plain from ver. 19. means only that, by the gracious gift of God, all mankind, for the sake of Christ's obedience, are allowed a short life on earth, and a trial under a better covenant than that under which Adam fell; and that all are to be raised from the dead at the last day, to receive according to their deeds. Hence we are told, 1 Cor. xv. 22. 'As by Adam all die, so by Christ all shall be made alive.' See also the fol lowing ver. 16. where many offences significs all offences.

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16 (K) Also not as THE SENTENCE through the one who sinned, is the free gift. For verily the sentence was (, 156.) for one OFFENCE to condemnation; but the gracious gift 13 of many offences (es dixxapa) to righteousness.3

17 (Tag, 91.) Besides, if by the fall of the one' MAN, death hath reigned through that one MAN; much more they who receive the and of the gift of rightoverflowing of grace, eousness, shall reign in life through the one MAN Jesus Christ.

8 (Aga 87) Well then, as through one of fence, SENTENCE (from ver. 16.) CAME upon all men to condemnation; even so, (di ,2 iF Sinano perr) through one righteousness,2 SENTENCE CAME upon all men (s FixIV (we) to justification of life.3

19 (Tag, 97.) And as through the disobedi ence of one man, the many were constituted sinners; even so, through the obedience of one MAN, the many shall be constituted right

eous.?

ROMANS.

83

of the one man Adam, all mankind died, much more the goodness of
God and the gift of life by that goodness, which is bestowed on
account of the one man Jesus Christ, hath abounded to all man-
kind, by giving them life under the new covenant, and by raising
them from the dead at the last day.

16 Secondly, Not like the sentence passed through the one who
sinned, is the free gift of pardon which is bestowed through the one
who obeyed. They differ in their causes and consequences: for
verily the sentence was for one offence only, and issued in con-
demnation to death; but the gracious gift of pardon is of all of
fences, issuing in righteousness counted to the pardoned person,
whereby he is entitled to the reward of eternal life.

17 Thirdly, If, consistently with justice, (as was shown ver. 12.), by the fall of one man Adam, death hath reigned over all mankind, through that one man; much more is it consistent with justice and goodness, that they who receive the overflowing of grace, in the glorious resurrection of the body, (ver. 15.), and of the gift of righteousness, (ver. 16.) shall reign in the happy life which they are to regain through the one man Jesus Christ.

18 Well then, as it pleased God, through one offence committed by Adam, to pass sentence upon all men, condemning them to death temporal; even so, it pleased God, through one act of righteousness performed by Christ, to pass sentence on all men, justifying, that is, delivering them from immediate death, and allowing them to live a while on earth, and declaring that, after death, they shall all be raised from the dead.

19 And as through the disobedience of one man, all were made ' liable to sin and punishment, notwithstanding many of them never heard of Adam, or of his disobedience; even so, through the obedience of one man, all have been, are, and shall be made capable of righteousness and eternal life, notwithstanding many of them never heard of the person through whom these blessings are bestowed.

3. The one man Jesus Christ.]-The apostle calls Jesus Christ a man, to show that, in comparing him with Adain, his actions in the human nature chiefly are considered.

Ver. 16.-1. Also, not as the sentence through the one who sinned, is the free gift.]-The translation which I have given of this passage, by supplying the word sentence from the second clause, agreeably to the apostle's manner of writing, and by following the order of the words in the original, makes the apostle's reasoning quite logical, and renders the common reading, di iro, μgna Ts, through the one who sinned,' preferable to the reading in some MSS., & qvos áμzgruμATs, through one offence.'

2. For verily the sentence.]-The original word xez signifies the sentence of a Judge, especially a sentence of condeinnation. See Rom. ii. 2. note 1. The sentence of condemnation,' of which the apostle speaks here, is that which God passed on Adam and Eve after the fall, Gen. iii. 15-19. For although, by that sentence, they were allowed to live awhile on the earth, they and their pos terity, by the same sentence, were doomed to all the miseries of the present life, and at length to return to the dust;-and all, as the apostle observes, for the one offence of Adam.

3. To righteousness.-Because Sizeμ, righteousness, is here opposed to xxx, condemnation, our translators took its meaning to be the same with xx, ver. 18. and therefore they translated it justification. But as Siz nowhere else in scripture is used for is, and as its ordinary meaning gives the same sense, it is to be preferred, especially as, in the next verse, the apostle represents those who have received the gift of pardon, as having received the gift of righteousness; that is, the gift of having their faith counted for righteousness, and as thereby certain of obtaining eternal life. Wherefore, to argue with Beza, that to entitle believers to eternal life, Christ's righteousness must be imputed to them, is to contradict the scripture, which constantly represents eternal life, not as a debt due to believers, which it would be if Christ's righteousness were transferred to them by imputation, but as a free gift from Ged.

Ver. 17.--1. Besides if by the fall (see ver. 15. note 1.) of the one Iman. -The Clermont, and some other MSS., instead of the common reading T TOυ ; #gur, by the fall of the one man,' have inяexтwμтi, 'by the one offence,' which Beza has adopted as the true reading. But the common reading agrees bet ter with the scope of the apostle's argument. See ver. 16. note 1. 2 Much more they who receive (gy) the overflowing of grace, and of the gift of righteousness.]-By the gift of righteousness Beza understood the gift of Christ's righteousness, made ours by imputation. See Rom. iv. 3. note 2. But as the overflowing of grace, and of the gift of righteousness,' are here distinguished, I think the former leads us to ver. 15. where 'resurrection from the dead' is termed the gift by grace,' and is said to have abounded in its power of giving life to the dead; and the latter leads us to ver. 16. where the gracious gift of the pardon of many offences, is said to 'issue in righteousness,' by which we shall reign in life.' See ver. 16. note 3.-Locke translates igy by the word surplusage, in which he is followed by Taylor, who remarks on this verse, that if eternal punishment had been brought on all mankind by Adam's sin, the offence, with its consequences, would have been of the same extent with the gift of righteousness; and so the apostle could not

have spoken of any surplusage of grace, and of the gift of righteous.
ness, beyond the offence. Whereas, if the effect of Adam's sin were
only that mankind are subjected thereby to death temporal, agreea-
bly to the sentence which was passed on the whole human race,
Gen. iii. 19. 'Dust thou art, and unto dust thou shalt return,' that part
of the free gift which answers to death, is a short life on earth, to-
gether with a resurrection from the dead at the last day: and the
exuberance of grace, and of the gift of righteousness, is the par-
don of men's own sins, issuing in righteousness and eternal life.
3. Shall reign in life.]--The apostle's meaning in this passage is,
That they who receive the overflowing of grace shall have infinite-
sorrows in the state into which they were brought through Adam's
ly greater happiness in their new life, than they had miseries and
disobedience, expressed by 'the reigning of death,' in this verse
and in ver. 14.

Ver. 18.-1. Well then, as through one offence.]-The original words, ivo; agμs, are rightly translated one offence, and IVOS SIXMINμXTos, one righteousness. For the common translation, 'as through the offence of one man,-so through the righteousness of one man,' by adding the article, which is not in the original, makes the comparison in this verse the same with that in the fol lowing; whereas the translation which I have given, makes ver. 18. a comparison of one fact with another, and ver. 19. a comparison of one man with another, as Taylor observes.

2. Even so, through one righteousness.)--The one act of righteousness of which the apostle speaks, is 'Christ's obedience to death,' mentioned Philip. ii. 8. and called obedience simply in ver. 19, of this chapter.

3. All men, to justification of life.]-As xxxgua, condemnation, in the foregoing clause, denotes the sentence of God by which Adam and all his posterity were condemned to death, its opposite, SIXMIMOIY Cuns, justification of life, must signify the sentence of God whereby Adam and his posterity were suffered to live a while on earth, and are to be raised from the dead at the last day. See ver. 9. note 1. The benefit of this sentence all partake of; and therefore it is said to have come upon all men.' This sentence, called 'the gracious gift,' ver. 16. whereby our first parents were respited from instant death, is implied in what God said to Eve, Gen. iii. 16. In sorrow thou shalt bring forth children:' and to Adam, ver. 19. 'In the sweat of thy face shalt thou eat bread, till thou return unto the ground:' and to the serpent, ver. 15. The seed of the woman shall bruise thy head.'

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Ver. 19.-1. As through the disobedience of one man, the many, (XÁTEOTMUNOAV) were constituted sinners.]-Seeing the apostle, in the preceding verse, hath informed us, that 'through one offence sentence came upon all men to condemnation,' he cannot be sup posed in this verse to repeat the same sentiment: and therefore, by constituting the many sinners, we are not to understand their being subjected to the condemnation of death, of which he had spoken before, but their being made liable to actual sin: and for their actual sins, to eternal punishment; and all through the diso bedience of Adam, who having corrupted his nature, conveyed a corrupted nature, the source of actual transgression, to his poste. rity. And thus we have the full meaning of the 'entering of sin into the world,' mentioned in the beginning of this discourse, ver. 12. 2. So through the obedience of one man, the many (тσт»œ»v.

20 (Noμ de aguonw) But law privily entered, (iva, 197.) so that the offence hath abounded. However, where sin hath abound ed, grace? hath superabounded:

21 (Iva ) That as sin hath reigned (, 165.) by death; so also grace might reign' (fix, 113.) through righteousness unto eternal life, through Jesus Christ our Lord.

20 But when Adam was allowed to live, law secretly enterea into the world as the rule of man's conduct, even the law written on his heart, so that the offence hath abounded. However, where sin hath abounded, through the entrance of law, the goodness of God in the new covenant hath superabounded, through the gift of pardon granted to all penitent believers:

21 That as sin, both original and actual, hath tyrannized over mankind by introducing and continuing death in the world, with its train of sorrows and miscries; so also the goodness of God might reign, that is effectually exercise its power, through righteousness, (ver. 16.), even the righteousness of faith, followed with eternal life, through Jesus Christ our Lord.

T) shall be constituted righteous.]-This being mentioned as different from the justification of life spoken of in the preceding verse, must, as the counterpart to our being constituted sinners, signify that the many, through the obedience of Christ, being allowed to live, and having a personal trial appointed to them under that gracious covenant which he hath procured for them, are put into a capacity of becoming righteous, and of receiving eternal life, the reward of righteousness, according to the tenor of that covenant. The future tense is used in this clause, to signify that all the generations of mankind, from Adam to the end of the world, have been, are, and shall be, in this manner constituted righteous. For as λλ, the many, in the first part of the verse, does not mean some of mankind only, but all mankind from first to last, who without exception are constituted sinners through the disobedience of Adam; so the many, in the latter part of the verse, who are said to be constituted righteous through the obedience of Christ, must mean all mankind, from the beginning to the end of the world, without exception; all being put into a state of salvation, by virtue of the new covenant made immediately after the fall. See Dan. xii. 2. where many signifies all mankind.

Ver. 20.-1. But law privily entered ;]-namely into the world. Privily entered, is the literal translation of gun, as is plain from the use of the two Greek prepositions in other compounded words. 2 Pet. ii. 1. 'Who (g) shall privily bring in heresies of perdition.' So likewise the verbal noun, Gal. ii. 3. 'False brethren (TOS) privily brought in.' Jude ver. 4. 'Certain men (ur) have crept in unawares,' or privily.-The law which is here said to have entered privily, is not the law of Moses as Locke supposes; for that law did not enter privily, but was introduced in a very pompous and public manner; not to mention, that where voos, law, is used to denote the law of Moses, it com

monly has the article prefixed, which is wanting here. Farther, can any one with Locke immagine that no offence abounded in the world which could be punished with death, till the law of Moses was promulgated 1 and that grace did not superabound, till the offence against that law abounded? The apostle himself affirms, Rom. i. 30. that the heathens by the light of nature, knew not only the law of God, but that persons who sinned against that law were worthy of death. The offence therefore abounded long before the law of Moses entered. For these reasons I conclude, that the law which silently entered the moment Adam and Eve were reprieved, was the law of nature: And its taking place the apostle very properly expressed by its entering; because if Adam and Eve had been put to death immediately after they sinned, the law of man's nature would have ceased with the species. But they being respited from immediate death, and having a new trial appointed them, by the sentences recorded Gen. iii. 15, 16, 17. the law of their nature took place anew, or silently entered into the world.

2. However, where sin hath abounded, grace hath superabounded.] -This shows to a demonstration, that the apostle is not speaking of the law of Moses; for that law allowed no grace or mercy to sinners at all. Whereas, when the law of nature entered, it entered in consequence of a gracious covenant, wherein a full pardon is granted through Christ to all who believe, and who repent of their sins.

Ver. 21. That as sin hath reigned by death, so also grace might reign. Here, as through the whole of chap. vi. the apostle personifies sin and grace, representing them as kings, who wish to have mankind under their dominion, and who exercise an uncontrolled power over their respective subjects. This figure he introduced after the example of animated writers, to add the greater energy and splendour to his discourse. See the Illustration prefixed to chap. vi. paragraph 2. and chap. vi. 6. note 2.

CHAPTER VI.
View and Illustration of the Reasonings in this Chapter.

St. PAUL'S design in this and the two following chapters, was to confute the slanderous report mentioned chap. iii. 6. namely, that the apostles ordered their disciples to sin, that grace might abound in their pardon. Also to prove, in opposition to the unbelieving Jews and Greeks, that the doctrine of justification by faith without works of law, does not render law useless, but rather establishes it as highly useful, chap. iii. 31. His transition to these subjects is elegant. For, in the foregoing chapter, having shewn that all mankind die for the sin of Adam; also having discoursed, chap. v. 20, 21. of the superabounding of grace through Christ, in producing the righteousness of faith, and in rewarding that righteousness with eternal life, he begins this chapter with asking, Whether any one could seriously think, that he could be so inconsistent as to order men to sin, that grace might the more abound in their pardon? ver. 1.-Persons, said he, who teach as we do, that God hath subjected the whole human race to death, for the one offence of the first man, never can fancy that God will bestow eternal life the more abundantly on men, because they continue in sin, ver. 2.-Next, to shew, that the apostles, who taught the doctrine of justification by faith without works, did not mean thereby to set their disciples free from the obligations of morality, he observed, that in baptism, the rite of initiation into the Christian church, the baptized person is buried under the water, as one put to death with Christ on account of sin, in order that he may be strongly impressed with a sense of the malignity of sin, and excited to hate it as the greatest of evils, ver. 3.-Moreover, in the same rite, the baptized person being raised up out of the water, after being washed, he is thereby taught that he shall be raised from the dead with

Christ, by the power of the Father, to live with him for ever in heaven, provided he is prepared for that life by true holiness, ver. 4, 5.-Farther, by their baptism, believers are laid under the strongest obligations to holiness, because it represents their old man, their old corrupt nature, as crucified with Christ, to teach them that their body, which sin claimed as its property, being put to death, was no longer to serve sin as its slave, ver. 6. -By calling men's body the body of sin, the apostle represents sin, or evil desire, as a person, who, by overcoming the first man, had made him and all his posterity its slaves by right of conquest, and who, as their master, was continually demanding from them with rigour the ignominious service of wicked actions. And because the Greeks and Romans were well acquainted with the manner in which slaves were acquired and with the laws by which their lives and services were regulated, he appealed to these known customs to prove, that, by the death of Christ their federal head, the claim which sin hath set up to the persons and services of mankind, in consequence of the fall of the first man, is utterly destroyed.

Sin, says the apostle, claims you as his slaves, in consequence of having subdued your first parents, and taken them captives. But I will shew you by the laws of slavery, that that claim is now cancelled, and that it is both your right and your duty to shake off the yoke of that tyrannical master. Sin having put you to death with Christ, ye are no longer his slaves. For the slave of sin who is dead, is freed from the dominion of sin,' even as every slave who is put to death by his master is freed from the dominion of that master, ver, 7.-But though we died with Christ on the cross, we live at present, and shall afterwards live together with him in heaven; and

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