5:15-19 Through one man's offence, all mankind are exposed to eternal condemnation. But the grace and mercy of God, and the free gift of righteousness and salvation, are through Jesus Christ, as man: yet the Lord from heaven has brought the multitude of believers into a more safe and exalted state than that from which they fell in Adam. This free gift did not place them anew in a state of trial, but fixed them in a state of justification, as Adam would have been placed, had he stood. Notwithstanding the differences, there is a striking similarity. As by the offence of one, sin and death prevailed to the condemnation of all men, so by the righteousness of one, grace prevailed to the justification of all related to Christ by faith. Through the grace of God, the gift by grace has abounded to many through Christ; yet multitudes choose to remain under the dominion of sin and death, rather than to apply for the blessings of the reign of grace. But Christ will in nowise cast out any who are willing to come to him.

For if by one man's offence death reigned by one,.... It may be rendered, "by one offence death reigned by one"; for it was the single sin of Adam, the first sin that was committed by him, which gave death its reigning power over the sons of men:

"Adam, say (f) the Jewish doctors, transgressed, , one commandment of the law,''

and was the cause of death to himself, and to all the world. These words are a repetition, with a further explanation, of Romans 5:15; there it is said, "through the offence of one many be dead"; here "by one man's offence", or "by one offence, death reigned by one"; in which death is represented as a mighty monarch, a powerful king; and designs not only corporeal death, which has mounted the throne by sin, and is supported in its dominion by an ordinance of heaven; but also a moral or spiritual death, which has seized on all mankind, and reigns in every power and faculty of the soul of man; and likewise an eternal one, which will have power over all those, who have no part in the first resurrection: in Romans 5:15, "the grace of God, and the gift by grace", are said to "abound unto many"; here they are said to

receive abundance of grace, and of the gift of righteousness: by abundance of grace is designed, either something distinct from the justifying righteousness of Christ; such as the abundant grace and mercy of God, in regeneration and conversion; the various graces of the Spirit then implanted; the many things then wrought in the heart; the large discoveries! of pardoning grace, and the abundance of the love of God shed abroad in the soul by the Spirit: or rather the same with "the gift of righteousness", because of the large display of the grace of God in it; by which "righteousness" is meant, not righteousness or holiness infused into us; but the righteousness of Christ, which is a free grace gift, and is enjoyed in a way of receiving; which denotes the act of faith, and supposes giving; and hence there is no room for boasting, but great reason for thankfulness: now such persons who have received this abundant grace and free gift,

shall reign in life by one, Jesus Christ; in corporeal life, they are not now subject to death as a penal evil, as other persons are, and though they die this death, they will triumph over it in the resurrection morn, they will rise again to everlasting life; they reign now in spiritual life over sin, Satan, and the world; and they will reign in eternal life, they will sit on thrones, wear crowns, and possess a kingdom of glory for ever and ever; and all by and through one, Jesus Christ, and not on account of any works, or merits of theirs.

(f) Zohar in Num. fol. 52. 1. Vid. Caphtor, fol. 102. 1. supra citat.

17. For if by—"the"

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

much more shall they which receive—"the"

abundance of grace and of the gift of—justifying

righteousness … reign in life by one Jesus Christ—"through the one." We have here the two ideas of Ro 5:15 and Ro 5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"—"Righteous life"—life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense—life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death—that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of Ro 5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on [2198]Ro 5:19, and [2199]Ro 6:5).

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