Chapter 5
1 Then being justified by faith, we have peace with God, through our Lord Jesus Christ: 2 By whom we have access through faith into this grace wherein we stand, and glory under the hope of the glory of God.
THEN being justified. The Apostle begins to illustrate that, which he has hitherto said of the righteousness of faith, by the effects. Therefore this whole chapter consists upon amplifications: which are of no less force to explicate or make plain, than they are to confirm. For he had said before, that faith was made void, if righteousness were sought for by works: because a perpetual disquietness should trouble the miserable consciences, which find nothing firm and sure in themselves. Now on the contrary, he teaches, they are quieted and pacified, after we have by faith obtained righteousness. We have peace. A singular fruit of the righteousness of faith, for if any man goes about to get the peace of conscience by works (which is seen in profane and barbarous men) he goes about it in vain. For either his heart is asleep with the contempt or forgetfulness of God's judgment, or else full of trembling and fear, until he reposes himself upon Christ. For he only is our peace. Therefore the peace of conscience signifies that serenity and quietness, which rises from this: that a man feels God is reconciled to him. Neither the Pharisee which swells with the false confidence of works, has this peace: nor the secure sinner, who being drunk with the pleasure of vices, is not disquieted. For although neither of these seem to have open war, as he that is smitten with the feeling of sin, yet because they come not truly to the judgment of God, they have not peace with him. For insensibleness of conscience is (as a man would say) a certain departing from God. Therefore peace toward God is opposed against the drunken security of the flesh: because this is the first thing of all, that every one might awake himself to give account of his life: and none can stand without fear before God, but he which trusts to the free reconciliation: for as long as God is a judge, all men must needs be terrified and troubled, which is a strong argument, that our adversaries do nothing but babble under a shadow, when they ascribe righteousness to works. For this conclusion of Paul, depends upon that principle, namely that the miserable consciences of men do always shake, unless they rest in the grace of Christ.
2 By whom we have access. Our reconciliation with God stands upon Christ. For he only is the beloved son: we all by nature are the sons of wrath. But this grace is communicated to us by the Gospel, because it is the ministry of reconciliation, through whose benefit we are after a sort brought into the kingdom of God. Excellently therefore has Paul set before our eyes a sure pledge of the favor of God in Christ, whereby he might the better draw us from the confidence of works. And also teaching by the name of access, that the beginning of salvation is of Christ, he excludes those preparations, whereby foolish men think they do prevent the mercy of God: as though he said, Christ does not come to us, and help us for our merits. Straightway after he adds, that it is through the tenor of the same grace, that salvation abides firm and sure to us: whereby he signifies, that perseverance stands not in our own virtue or industry, but in Christ. Although also, when he says we stand, he shows how deep roots the Gospel ought to take in the hearts of the godly: that they being strengthened by the verity thereof, may stand firm against all the engines or devices of Satan and the flesh. And by this word standing, he signifies that faith is not a wavering persuasion, or that continues for one day: but steady, and deeply settled in the minds of men, that it might persevere the whole life. He therefore that is driven by some sudden motion to believe, has not faith so, that he may be reckoned among the faithful: but he which constantly and (that I may say so) with a firm foot abides in that place which is ordained to him of the Lord, that he may always cleave to Christ. And we glory under the hope. From this the hope of life to come both arises, and dares to rejoice, namely, that we lean upon the grace of God as upon a foundation. For the meaning of Paul is, notwithstanding the faithful are now strangers upon earth, yet by their faith they surmount the heavens, that they may quietly nourish in their bosom, the inheritance to come. And so two pestilent doctrines of the Sophisters are utterly overthrown. One, wherein they bid Christians in comprehending or understanding the grace of God toward them to be content with a moral conjecture. Another wherein they affirm all men to be uncertain of their final perseverance. But unless there be both presently a certain knowledge, and also in respect of that which is to come a constant and firm persuasion, who durst be so bold as to glory? The hope of the glory of God has appeared to us by the Gospel, which testifies that we are partakers of the heavenly nature. For when we shall see God face to face, we shall be like him.
3 Neither that only, but we rejoice, indeed even in afflictions, knowing that tribulation brings forth patience,
4 And patience trial or probation, and trial or probation hope.
5 And hope makes not ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit, which is given to us.
3 Neither that only. Lest any should by the way of scoffing, object, that yet nevertheless, Christians with their glory or rejoicing, are marvelously vexed and worn with miseries in this life, which condition is far from felicity: he prevents that objection: and shows how the godly are not only nothing hindered by calamities, that they should not be blessed, but also that their glory is thereby furthered. To prove that, he reasons from the effect: and he uses a notable gradation, whereby at length he concludes, that all the miseries whatever we suffer, turn to our health and profit. Whereas he says the saints rejoice in tribulations, it is not so to be understood, as though they neither feared, nor did shun adversities, or were not pinched with the bitterness of them when they happen: (for there can be no patience where there is no feeling of bitterness) but because in the midst of their sorrow and mourning, they are not without great consolation, for seeing, whatever they suffer, they count it to be disposed by the hand of their most gracious Father to their profit, they are worthily said to glory.
For wherever there is an advancing of health: there lacks no matter of glorying. Here then we are taught, what is the end of our tribulations if we will show ourselves the sons of God. For they ought to inure us to patience: and except they do so, the work of God through our corruption is made void and of no effect. For from where proves he that adversities hinder not the glory of the godly, but because in bearing them patiently, they feel the help of God, which nourishes and confirms their hope? Therefore it is sure they profit but ill which learn not patience. Neither does it hinder, that there are extant in the Scriptures certain complaints of the godly full of desperation. For God sometimes for a while does so urge and repress his own, that scarcely they can breathe, or think upon consolation: but immediately he brings again to life, those whom he had almost overwhelmed in the midst of death. So that is always fulfilled in them which Paul says: We are afflicted on every side, yet are we not in distress, in poverty, yet not overcome of poverty: we are persecuted, but not forsaken. Cast down, but we perish not. Tribulation produces patience. That comes not of the nature of tribulation, whereby we see some men are provoked to murmur against God, indeed even to curse God. But when the inward meekness which is infused by the spirit of God, and consolation which is suggested by the same spirit, has succeeded in the place of stubbornness or perverseness: tribulations are instruments to beget patience, which tribulations can procure nothing in the obstinate but indignation and murmuring.
4 Patience produces trial. James seems in the like gradation to follow a diverse course: because he says trial or probation brings forth patience. But the diverse meaning of the word being understood, will reconcile both places. For Paul takes trial or probation for experience, which the faithful take of the sure protection of God, while they trusting to his help, overcome all extremities: namely, while through patient sufferance, they abide firm, for so they prove what value the power of God is, which he has promised should be always present with his. James uses the same word for tribulation itself according to the common use of the Scripture: because by them God proves and examines his servants: whereupon they are often called temptations. Therefore concerning this present place, then have we profited accordingly in patience or suffering, when we account the same to have consisted to us by the power of God, and so we gather hope that the grace of God shall never hereafter fail us, which has always helped us in our necessity. Therefore he adds, that hope arises of trial or probation: for we were unthankful if when we have received the benefits of God, with the remembrance of them we did not afterward confirm our hope.
5 Hope makes not ashamed. That is to say, it has a most sure [reconstructed: issue] of health. Whereby appears we are exercised of the Lord in adversities to this end, that our salvation might be promoted by these degrees. Then can not miseries which after a sort are helpers to blessedness, make us miserable. And so is that proved he said, namely, that the godly have matter of glorying in the midst of afflictions. Because the love of God. I do not refer this only to the word that went last before, but to the whole sentence: therefore I say we are provoked or quickened by tribulations to patience, and patience is an experiment to us of the help of God, whereby we are the rather encouraged to hope: for however we are pressed, and seem such as should immediately be overthrown: yet we cease not to feel the favor of God toward us, which is a most fruitful consolation, and far more ample than if all things happened prosperously. For, as when God is angry, that is misery itself, which in show seems to be felicity: so when he is pleased, sure it is that even calamities shall have a prosperous and happy success. Seeing all things must serve the will of the creator: who according to his fatherly favor toward us (as Paul will repeat again in the eighth chapter) tempers all the exercises of adversities to our salvation. This knowledge of the love of God toward us is put into our hearts by the spirit of God. For the good things which God has prepared for his worshippers, are hidden both from the ears, and eyes, and minds of men: it is the spirit only which can reveal them. And this participle, shed abroad.
Has great emphasis: for it signifies the love of God toward us to be so plentifully revealed, that it might fill our hearts. And being so shed abroad through all parts, it does not only mitigate sorrow in adversity: but as a sweet sauce, it makes tribulations amiable.
Moreover, he says this spirit is given, namely, bestowed upon us by the free goodness of God, and not rendered to us for our merits. As Augustine notes very well: who notwithstanding is deceived in the exposition of the love of God: he says we suffer adversity constantly, and are confirmed in hope, because we being regenerate by the holy spirit do love God. This is truly a godly saying, but it comes not near the mind of Paul. For love here is not taken actively, but passively. And sure it is, nothing else is taught of Paul, than this to be the true fountain of all love, that the faithful be persuaded they are loved of God: neither are they lightly drenched with this persuasion, but therewith they have their minds altogether imbrued.
6 For Christ when we were yet weak according to the time, died for the ungodly.
7 Doubtless one will scarcely die for a righteous man: but yet for a good man it may be that one dare die.
8 But God confirms his love toward us, seeing that while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
6 For Christ. In translating, I dared not take so much upon me, as to turn it according to the time wherein we were weak, which sense notwithstanding liked me rather. For here begins an argument from the greater to the less, which he prosecutes afterward at large. Although he has not framed the course of his speech so distinct: but the disordered composition of the speech shall trouble the sense nothing. If Christ (says he) takes pity upon the ungodly, if he reconciled his enemies to his father, if he did this by the virtue of his death: now much more easily will he save them being justified: being restored to favor, he will keep them in the same: chiefly seeing the efficacy of his life is now added to his death. Some take the time of weakness for that time, wherein Christ began first to be manifested to the world: and they suppose those men, who were under the instruction of the law, to have been like to children. But I refer it to every one of us: and say it notes the time, that goes before every man's reconciliation to God. For as we are all born the sons of wrath, so are we held under that curse, until we be made partakers of Christ. And he calls those infirm or weak which have nothing in them but it is corrupted. For he terms the same straightway after ungodly. Neither is it any new thing that this word infirmity should be so taken. So he calls the private parts of the body, feeble: and the presence of the body which has no majesty, weak. And this signification a little after does often occur. Therefore, when we were feeble, that is, neither worthy nor fitting that God should respect us, at that time Christ died for the wicked: because faith is the beginning of piety, from which they were all estranged, for whom he died, which also takes place in the old fathers, who had obtained righteousness before this death. For they had that benefit from his death that was to come.
7 For the just. Reason forced me to set down this particle gar, that is, For, rather affirmatively, or by the way of declaration than causatively. This is the meaning of the sentence, it is a very rare thing among men, that any should die for a just man: although that may now and then happen. But let us grant that, yet can no man be found that will die for a wicked man: that did Christ. So it is an amplification taken from a comparison, because no such example of love is found among men, as Christ showed toward us.
8 And God confirms. Seeing this verb sunist esi is of a doubtful signification, it is more fit in this place to be taken for to confirm. For the purpose of the Apostle is not to incite us to thankfulness, but to establish the confidence and trust of consciences.
He confirms. That is, he declares his sure and most constant love toward us, in that for the ungodly's sake he spared not Christ his son. For herein his love appeared, that not being provoked by love, of his own free will he first loved us, as John says. They are here called sinners (as in many other places) who are altogether corrupted, and addicted to sin: as John says, God hears not sinners. That is such as are desperately, and wholly given to wickedness. A woman that was a sinner, that is, of an dishonest life. And that appears better by the antithesis, which straightway follows, being justified by his blood. For seeing he opposes these two between themselves, and says they are justified who are delivered from the guiltiness of sin: it is a consequence, they are sinners who for their evil works are condemned. The sum is, if Christ by his death has purchased righteousness to sinners, much more shall he defend them, being now justified, from destruction. And in this last member he applies the comparison of the less and greater to this doctrine. For it were not enough that salvation was once purchased for us, except Christ did preserve the same safe and firm to the end. And that is it the Apostle goes about now, namely, that it is not to be feared lest Christ should break off the course of his grace in the middle race. For since he has reconciled us to the father, such is our condition, that he will show forth his favor more effectually toward us, and daily increase the same.
10 For if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.
This is an exposition of the former sentence with an amplification, taken from the comparison of life and death. We were enemies (says he) when Christ took upon him the mediation to reconcile the father. Now we are friends through his reconciliation: if that could be brought to pass by his death, his life shall be of greater power, and more effectual. So then we have notable testimonies, which may confirm the confidence of salvation in our hearts. His meaning is, we were reconciled to God by the death of Christ, because it was the sacrifice of reconciliation, whereby God was reconciled to the world, as I have declared in the fourth Chapter. But here the Apostle seems to be contrary to himself. For if the death of Christ were the pledge of the love of God toward us: it follows that even then we were acceptable to him, but now he says we were enemies: I answer, because God hates sin, we also are odious to him, as we are sinners, but as in his secret counsel he elects us into the body of Christ, he ceases to hate us. But the restoring into favor is unknown to us, until we perceive it by faith. Therefore in respect of ourselves, we are always enemies, until the death of Christ comes between to reconcile God. And this difference of a twofold respect is to be noted. For otherwise we know not the free mercy of God, than if we be persuaded that he spared not his only begotten son, because he loved us at such time as there was enmity between him and us: Again we do not sufficiently feel the benefit brought to us by the death of Christ, except this be to us the beginning of our reconciliation with God, that we being persuaded, the satisfaction being performed, he is now favorable to us, who before was justly angry with us. So when acceptation into grace is ascribed to the death of Christ, the meaning is, that then the guiltiness is taken away, to which we are otherwise subject.
11 And not this only: but also we rejoice in God through our Lord Jesus Christ: by whom we are now reconciled.
11 And not this only. Now he scales to the highest step of rejoicing. For while we glory that God is ours, whatever good thing may either be imagined or wished, does follow and flow out of this fountain. For God is not only the chiefest of all good things, but he contains the sum and every part in himself: and he is made ours by Christ. Here then do we come by the benefit of faith, that nothing be wanting to us touching felicity. And it is not without cause he so often repeats reconciliation.
First, that we might learn to fix our eyes upon the death of Christ, as often as we speak of our salvation.
Secondly, that we may know that our confidence is [reconstructed: nowhere better] to be reposed, than in the forgiveness of sins.
12 Therefore as by one man sin entered into the world, and by sin death: and so death went over all men: inasmuch as all have sinned.
13 (For to the law sin was in the world: but sin is not imputed, while there is no law.)
14 But death reigned from Adam to Moses, even over them that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come.
12 Therefore as. Now he begins to exaggerate the same doctrine by a comparison taken from contraries. For if Christ came therefore, that he might deliver us from that calamity into the which Adam fell, and did precipitate all his posterity with him: we can no way better see what we have in Christ than when it is shown to us what we lost in Adam: although all things are not alike on both parts. Therefore Paul adds a correction, which shall be seen in his place: and we also if there be any diversity shall note it. The (inconsequent) does somewhat darken the speech, because the second member in the comparison is not expressed which might answer to the former. But we will do our diligence to make both plain when we come to the place. Sin entered into the world, etc.
Mark here what order he uses. For he says sin was first: and of that death followed. For there are some that go about to prove us to be so cast away by the sin of Adam, as though we perished through no fault of our own, but therefore only, as though he sinned for us. Yet Paul affirms plainly that sin has entered into all which suffer the punishment of sin. And that he urges more strictly, when a little after he sets down the reason why all the posterity of Adam is subject to the power of death, namely (quoth he) because we have all sinned. Furthermore, this [reconstructed: same], to sin, is to be corrupt and faulty. For that natural pravity which we bring out of our mother's womb, although it does not so soon show forth its fruits, yet nevertheless it is sin before the Lord, and deserves his vengeance: And this is that sin they call original. For as Adam by his first creation as well received for himself as for his posterity the gifts of God's grace: so he falling from the Lord corrupted, vitiated, defiled, and destroyed our nature in himself. For he being put away from the similitude of God, could beget no seed but like to himself. We have all therefore sinned, because we are all endowed with natural corruption: and so are become sinful and perverse. For that imagination was frivolous, whereby in old time the Pelagians went about to [reconstructed: shift off] the words of Paul, saying, that sin has descended from Adam to all mankind by imitation: for so Christ should be only an example of righteousness, and not the cause. Here also it may easily be gathered, that the question is not of actual sin: for if everyone should work guiltiness to himself, to what end should Paul compare Adam with Christ? It follows therefore that ingrafted and natural corruption is noted.
13 Until the law. This parenthesis contains a preoccupation. For because it seems there is no transgression without the law, it might be doubted whether there was any sin before the law. That there was sin after the law there is no doubt: only the question was of the time that went before the law. Therefore he answers, that although God had not yet pronounced sentence by the written law, yet mankind was under the curse, indeed and that from his mother's womb: and therefore much less were they absolved from the condemnation of sin, who lived wickedly before the publishing of the law. For there was always a God to whom worship was due, and there was always some rule of righteousness. This interpretation is so plain and clear, that it does sufficiently of itself refute all contrary interpretations. But sin is not imputed. Without the rebuke of the law we are in a manner asleep in our sins, and although we are not ignorant that we do evil, yet as much as in us is, we overwhelm the knowledge of evil offering itself: at the least we put it out through sudden forgetfulness, but while the law reproves and checks us, as it were pulling us by the ear, it does awaken us, so that now and then we return to think upon the judgment of God. Therefore the Apostle notes how perverse men are, when they are not stirred up by the law, namely the difference of good and evil for the most part being driven away, securely and sweetly to pamper themselves as though there were no judgment of God. Otherwise, that iniquities have been imputed to men by God, the punishment of Cain, the flood in which all the world was destroyed, the destruction of Sodom, the plagues that fell upon Pharaoh and Abimelech for Abraham, lastly, the evils that came upon Egypt do prove; that men also among themselves have charged one another with sin, it is manifest by so many complaints and expostulations, in which one accuses another of iniquity: again, by their apologies in which they studiously go about to clear their deeds. Finally that every man was guilty of evil and good in his own conscience, there are many examples that prove. But for the most part they did so wink at their evil acts, that they would impute nothing to themselves for sin, but that they were constrained. Therefore when he denies sin to be imputed without the law, he speaks by way of comparison: namely, because when they are not pricked by the sting of the law, they bury themselves in slothfulness. Furthermore, Paul has inserted this sentence very wisely, that the Jews might thereby the better learn, how great blame they should sustain, whom the law did openly condemn. For, if they were not free from punishment, whom God never summoned guilty before his tribunal seat, what shall come to the Jews to whom the law like a crier shows their guilt — indeed, pronounces judgment? Another reason also may be brought, why he may plainly say, that sin reigned before the law, yet was not imputed: namely, that we might know the cause of death not to come from the law, but to be shown by the law. He says therefore that all men were immediately from the fall of Adam miserably cast away, although the destruction was long after revealed by the law. If you translate the adversative particle 'de' as 'although' or 'albeit,' the text shall run better: for the meaning shall be, although men flatter themselves, yet they cannot escape the judgment of God, even while the law does not reprove them. Death reigned from Adam. He makes more clear how it profited men nothing, that from Adam until the publishing of the law they lived licentiously, and securely, the choice or difference of good and evil being rejected, and so without the admonition of the law the remembrance of sin was buried: because nevertheless sin was of force to condemnation. Therefore then also death reigned, because the blindness and hardness of men could not suppress the judgment of God.
14 Indeed even over them. Although this place is commonly understood of infants, who, not being guilty of any actual sin, die through original corruption: yet I had rather expound it generally of all those who sinned without law. This sentence must be annexed to the words that went before, where it was said, that they who lacked the law did not impute sin to themselves. They therefore sinned not after the similitude of the transgression of Adam: because they had not, as he had, the will of God revealed by a certain oracle. For God had forbidden Adam to touch the fruit of knowledge of good and evil: but to these he gave no commandment besides the witness of their conscience. The meaning then of the Apostle is, secretly to insinuate, that through this diversity between Adam and his posterity it does not come to pass, that they are exempted from condemnation. In the meanwhile, under the universal catalogue infants also are comprehended. Who is the figure of him that was to come. This sentence is put instead of the other member. For we see one only part of the comparison expressed, the other being by that device in writing called anacoluthon, that is a non sequitur or consequent, omitted. A man may therefore take it, as though it were written thus: as by one man sin entered into the whole world, and by sin death, so by one man comes righteousness and by righteousness life. And whereas he says Adam was a figure of Christ, it is no marvel: for even in things most contrary there appears always some similitude. Because therefore, as through the sin of Adam we are all lost, so by the righteousness of Christ we are restored: very aptly has he called Adam a type of Christ. And note that Adam is not called a figure of sin: nor Christ of righteousness, as though they went only before us by their example, but that one is compared with the other, lest you fall foully with Origen, and that into a pernicious error. For he disputes philosophically and profanely of the corruptions of mankind, and does not only extenuate the grace of Christ, but in a manner does wholly destroy it. Whereby Erasmus is by so much the less excusable, who takes so great pains to excuse so gross a folly.
15 But not as the offense, so also the gift, for if through the offense of one many be dead, much more the grace of God, and gift of God in grace, which is by one man Jesus Christ, has abounded to many.
15 But not as the offense. Now follow corrections of the late comparison: in which notwithstanding the Apostle does not curiously discuss whatever dissimilitude there is between Christ and Adam, but he does address those errors into which men might otherwise easily fall. And that which is wanting to the exposition, we will add.
For although he often makes mention of the difference, yet does he make mention of it nowhere but there is a defect, or at the least some eclipse, which indeed are faults in speech, yet such as are not prejudicial to the majesty of the celestial wisdom as delivered to us by the Apostle. But rather it is brought to pass by the singular providence of God, that under a plain style, these high mysteries should be delivered to us: that our faith might not depend upon the power of human eloquence, but upon the only efficacy of the Spirit.
And he does not here as yet precisely unfold that manner of correction: but simply he teaches there is a greater measure of grace purchased by Christ, than of condemnation contracted by the first man. Whereas some think the Apostle disputes or frames an argument here, I know not whether all will approve of it or not. Indeed it might (and that not inaptly) be inferred, if the fall of Adam were of such force to the destruction of many, much more effectual is the grace of God to the benefit of many: seeing it is granted, that Christ is of far greater power to save, than Adam to destroy. But because they cannot be refuted, if any will take it, without an inference or conclusion: for me they shall choose whichever sentence they will. Although that which next follows cannot be counted an inference or conclusion: and yet is it of the same nature. By which it is likely, that Paul does simply correct, or by exception moderate that which he said of the similitude of Christ and Adam. And note, that here, more are not compared with many (for the question is not of the multitude of men) but he reasons thus, seeing the sin of Adam did destroy many, the righteousness of Christ has no less power to save many. Whereas he says we perished by the offence of one, understand it thus: because corruption is descended from him to us. For we do not so perish through his fault, as though we were without fault ourselves: but because his sin is the cause of our sin, Paul ascribes our destruction to him. I call that our sin, which is grafted in us, and with which we are born. Grace properly is opposed against offence, and the gift which proceeds from grace, against death. Therefore grace signifies the mere goodness of God, or his free love, of which he gave a testimony in Christ, that he might help our misery. And the gift is the fruit of mercy, which has come to us, namely, reconciliation by which we have obtained life and health, righteousness, newness of life, and whatever is like. By which we see how foolishly the schoolmen define grace, while they will have it to be nothing else than a quality infused into the hearts of men. For grace properly is in God, the effect of grace is in us. And he says the same grace was of one man Christ, because the Father has made him the fountain, of whose fullness all men must draw. And so he teaches, there cannot one drop be found outside of Christ: neither is there any other remedy of our poverty, than that he pour into us of his abundance.
16 And not as by one which had sinned, so the gift. For judgment came of one offence to condemnation, but the gift is of many offences to justification.
16 This is a special reason of the correction, that by one offence the guiltiness was of force to the condemnation of us all: but grace or rather the free gift is effectual to justification from many offences. For it is a declaration of the last sentence: because as yet he had not expressed, how, or in what part, Christ excelled Adam. This difference being set down, it is apparent that they have thought wickedly, who have taught that we recover nothing else in Christ, but that we should be delivered from original sin, or corruption drawn from Adam. Add, that those same many offences, from which he testifies we are purged through the benefit of Christ, are not only to be understood of those, which everyone has committed before baptism, but also of those, by which the godly do daily draw guiltiness upon them, and to the condemnation of which they should worthily be subject, except this grace did help immediately. When to judgment he opposes gift, the first signifies rigor, as the other signifies free pardon.
For of severity or rigor comes condemnation, of pardon comes absolution. Or (which is all one) if God deal with us according to justice, we are all undone: but he justifies us freely in Christ.
17 For if through the offence of one, death has reigned by one: much more shall they which have received the abundance of grace, and gift of righteousness, reign in life by Jesus Christ.
17 For if through the offence of one. Again he adds a general correction, wherein he persists the rather, because his purpose is not to prosecute every part, but to set down the special sum of the matter. Before he said, the power of grace had overmatched the power of sin. By this he comforts and confirms the faithful, and withal he provokes and exhorts them to reverence the bountifulness of God. For this is the meaning of so studious a repetition, that the grace of God might be commended according to the dignity of it, that men might be drawn from trust in themselves to Christ: that we having obtained his grace, might enjoy full assurance, from which at length springs thankfulness. The sum is because Christ excels Adam, the righteousness of Christ overcomes the sin of Adam: the curse of Adam is overthrown by the grace of Christ, the death that came of Adam is swallowed up of the life that has come of Christ. But yet even the members of this comparison do not answer one another. For he should have said, the benefit of life reigns and flourishes more by the abundance of grace: instead of that he says the faithful shall reign, which is as much in value: because the kingdom of the faithful is in life, and also the kingdom of life is in the faithful. Furthermore it is necessary to note here two differences between Christ and Adam: which the Apostle has not therefore omitted, as though he thought them suitable to be neglected, but because concerning the present argument it was no matter to reckon them.
The first is, that through the sin of Adam we are not condemned by sole imputation, as though the punishment of another's fault were exacted upon us: but therefore we sustain the punishment of his sin, because we are also guilty of his crime, namely in as much as our nature being corrupted in him, is held guilty of iniquity before God. But by the righteousness of Christ, we are restored in another sort to salvation. For it is not therefore imputed to us as though it were within us: but because we possess Christ himself with all his graces, given to us by the bountifulnes of the father. Therefore the gift of righteousness signifies not a quality with which God endows us (as some have very wickedly expounded) but the free imputation of righteousness. For the Apostle declares what he meant by the word grace. The second difference is, that the benefit of Christ has not redounded to all men, as Adam has plunged all his progeny in condemnation. And the reason is at hand, for seeing this malediction or curse which we draw from Adam, is derived to us by nature: it is no marvel though it comprehends the whole mass. But truly that we may come into participation of the grace of Christ, we must be grafted into him by faith. Therefore to obtain the miserable inheritance of sin, it is enough to be a man for it abides in flesh and blood. But to obtain the righteousness of Christ, you must needs be a faithful man: because that by faith his fellowship is obtained. It is communicated to infants by a special manner: for they have the privilege of adoption in the covenant, whereby they pass into the society of Christ. I speak of the children of the godly, to whom the promise of grace is directed, for others are not exempted from the common estate.
18 Therefore as by the offence of one condemnation came upon all men: so by the justification of one, justification of life is come upon all men.
18 This is an imperfect speech, which may be made perfect if the words condemnation and justification be read in the nominative case, as sure they must be resolved if you will have the sense perfect. And it is the general conclusion of that comparison which went before. For now, having omitted the mention of the interposed correction, he knits up that similitude, as by the offence of one we are made sinners: so the righteousness of Christ is effectual to justify us: although he puts not dikaiosunen, that is, the righteousness of Christ, but dikaioma, that is, the justification of Christ: that he might admonish, how Christ is not just privately to himself, but that righteousness with which he was endowed does extend further, namely, that he might enrich the faithful with the gift bestowed upon him. He makes it a grace common to all, because it is offered to all, not that all men are partakers of it indeed. For although Christ suffered for the sins of the whole world, and is indifferently through the goodness of God offered to all, yet all do not receive him. And those two words which he used of late may be repeated in this sense, as by the judgment of God it came to pass, that the sin of one should redound to the condemnation of many, so shall grace be effectual to the justification of many. Justification of life (in my judgment) is taken for absolution, which restores life to us, as though he called it a quickening justification. For from there comes the hope of salvation, if God be merciful to us: and of necessity we must be just, that we may be acceptable to him. Therefore life comes from justification.
19 For as by the disobedience of one man, many were made sinners: so by the obedience of one shall many be made just.
This is no superfluous speech, but a necessary declaration of the former sentence. For it shows that we are so guilty by the offence of one man, that we are not innocent. He said before we were damned: but lest any man should attribute to himself innocence, he would also add, that every one is condemned, because he is a sinner.
Moreover, when he says we are justified by the obedience of Christ: hereby we gather, Christ, in that he satisfied the father, to have purchased righteousness for us. From which it follows, the quality of righteousness is in Christ: but that is imputed to us, which is proper to him. And also he opens what kind of righteousness the righteousness of Christ is, when he calls it obedience: where let us note I pray you, what we must bring into the sight of God, if we will be justified by works, namely, obedience of the law, not such as is perfect in some one part or other, but which is every way perfect. For if the just man fall, all his former righteousness is not remembered. Here also we are to learn, that they are perversely led in pleasing God, who of themselves devise, what they may thrust upon him. For then we worship him best, when we follow that which he has commanded us, and give obedience to his word. Let them go now who boldly claim to themselves the righteousness of works, which is not otherwise than when the law is fully and perfectly kept. Likewise we gather that they are deceived who brag before God those works they have invented themselves, which he esteems no better than dung. For obedience is better than sacrifices.
20 Moreover the law entered that the offence should abound: for where sin abounded, grace super abounded.
21 That as sin reigned by death, so might grace also reign by righteousness to eternal life through Jesus Christ our Lord.
20 Moreover the law entered. This question depends on what he said before: namely, that sin was before the law was published: for that being once heard, this followed straightaway, to what end then was the law needful? Therefore of necessity this difficulty was to be unfolded: but because then it was not meet to make any longer digression, he deferred it to this place. And now also by the way he does dispatch it, saying, the law entered, that sin might abound. He does not here show the whole office and use of the law: but touches one only part, which served for the present purpose. For he teaches, that to the end the grace of God might have place, it was expedient men should better see their own destruction. They were truly before the law castaways: yet because they did seem to themselves to swim in their own destruction, they are thrust down into the deep, that their deliverance might be the more excellent, while beyond all man's judgment they escape thence. Neither was it absurd that the law should partly be given for this cause, that men already once condemned, it might twice condemn: for there is nothing more just, than that men by all means might be brought, yea being convicted might be drawn to feel their evils. That sin might abound. It is known how some after Augustine are wont to expound this place: namely, that concupiscence is so much the more provoked, while it is restrained by the bars of the law: because it is natural to man to strive after that which is forbidden. But I understand no other augmentation to be noted here, than of knowledge and obstinacy. For by the law, sin is laid open before the eyes of man, that he might be compelled to see condemnation prepared for him. So sin occupies the conscience, which otherwise being cast behind them, men made no account of.
Moreover he who before did simply pass the bounds of justice, now a law being given, is a despiser of the authority of God, since the time that the will of God was known to him, which he according to his lust has shamefully scorned. Whereupon it follows, that sin is increased by the law, because then the authority and majesty of the lawmaker is despised. Grace also has superabounded. After that sin had held men, being overwhelmed therewith, then grace did help. For this he teaches, that the greatness of grace was by so much the more apparent, as that when sin abounded, it did pour out itself so abundantly, that it did not only overmatch that deluge of sin, but also swallow it up. And here we are to learn, that condemnation is not therefore set before us in the law, that we should abide in it: but that our own misery being sufficiently acknowledged, we might be lifted up to Christ, who is sent to be a Physician to the sick, a deliverer of the captive, a comforter of the afflicted, a savior of the oppressed.
20 That as sin reigned in death: As sin is called the sting of death, because death has no power against man, but for the cause of sin: so sin executes his power by death. Therefore it is said to exercise his authority by death. In the latter part of this verse there is the figure Synchesis, that is when the order is every way confused, and yet it is not superfluous. The antithesis had been simple, if he had said thus, that righteousness might reign by Christ. But Paul not being content to have opposed contraries to contraries, adds grace: to the end he might print more deeply in memory, that it is not of our merit, but wholly of the bountifulness of God. Before he said that death reigned: Now he ascribes the kingdom to sin, but whose end and effect is death. And he says in the [reconstructed: preterite] it reigned: not that it has now ceased to reign in those that are born only of flesh and blood: but he distinguishes so between Christ, and Adam, that he assigns to either of them his time. As soon therefore as the grace of Christ begins to flourish in every one, the kingdom of sin and death ceases.
