Romans 5:15 Komentář

The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification (Rom 5:1-5). II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the rest of the chapter.

INTRODUCTION TO ROMANS 5 The Apostle having clearly stated, and fully proved the doctrine of justification by the righteousness of faith, proceeds to observe the comfortable fruits and effects of this great blessing, known and enjoyed by the believer; as also the source and spring of it, the love of God, which appears in the death of Christ, in the room and stead of his people, which is the foundation on which it stands; and likewise gives an illustration of this benefit, by comparing the two heads, Adam and Christ, together. The first fruit and effect of justification, as a benefit perceived and enjoyed by faith, is peace with God through Christ, Rom 5:1. The next is access through the Mediator to the throne of grace, where justified ones stand with a holy boldness and confidence, and the third is a cheerful hope of eternal glory, Rom 5:2, yea, such not only have joy in the hope of what is to come, but glory even in present afflictions; which prevents an objection that might be made to the above mentioned fruits and effects of justification, taken from the tribulations which saints are exercised with: and what occasions glorying even in these, is the sanctified use, or happy produce of afflictions, these being the means of exercising and increasing patience; by means of which a larger experience of divine things is gained; and through that, hope is confirmed, and all influenced by a plenteous discovery of the love of God to the soul, by the Spirit, Rom 5:4, an instance of which love is given, Rom 5:6, in Christ's dying for men; which love is enhanced by the character and condition of the persons for whom Christ died, being ungodly, and without strength; and by the time of it, being due time: then follows a further illustration of this love, by comparing it with what instances of love are to be found among men, Rom 5:7, by which it appears to be unparalleled; since scarcely for a righteous man, peradventure for a good man, one would die, yet no man dies for the ungodly, as Christ did: hence as his, so his Father's love is highly commended, by giving him up to death for persons while in such a state and condition, and under such a character, Rom 5:8, and justification now springing from this love, and being founded on the death of Christ, hence follow a security from wrath to come, Rom 5:9, a certainty of salvation, Rom 5:10, which is strongly argued from the different characters those Christ died for bear, before and after reconciliation, and from the death to the life of Christ, Rom 5:10, and also a rejoicing and glorying: in God through Christ, full expiation being made by his blood for sin, and this received by faith, Rom 5:11, and then the apostle proceeds to compare the two heads, Adam and Christ, together; the design of which is to show the largeness and freeness of the love and grace of God; how righteousness for justification comes by Christ; and how the persons, before described as sinners and ungodly, came to be in such a condition; and that is through the sin of the first man, in whom they all were, and in whom they all sinned and died, Rom 5:12, wherefore there must be a law before the law of Moses, or there could have been no sin, Rom 5:13, but that sin was in being, and was reckoned and imputed to the posterity of Adam, is clear from this single instance, death's power even over infants, from the times of Adam to Moses, Rom 5:14 who therefore must be a public head, representing all his posterity; so that they were involved in the guilt of his sin, which brought death upon them; and in this he was a type of Christ, as is asserted in the same verse; that so as Adam was but one, and by one sin of his conveyed death to all his seed; so Christ, the Mediator, is but one, and by his one obedience conveys righteousness and, life to all his seed: and yet in some things there is a dissimilitude; sin and death, through the first man, are conveyed in a natural way to his offspring, but righteousness and life from Christ in a way of grace, Rom 5:15, It was one offence of Adam's, which brought condemnation and death upon all his posterity; but the righteousness of Christ is not only a justification of his seed from that one offence, but from all others, Rom 5:16, the one is unto death, the other unto life; and greater is the efficacy in the one to quicken, than in the other to kill, Rom 5:17, where a repetition is made of what is said in Rom 5:15, with an explanation, and the similitude between the two heads is clearly expressed, Rom 5:18, where condemnation on account of the sin of Adam, and justification through the righteousness of Christ, are opposed to each other; and both as extending to the whole of their several respective offspring, condemnation through Adam's offence to all his natural seed, and justification of life through Christ's righteousness to all his spiritual seed; which is still more fitly and clearly expressed in Rom 5:19, where the way and manner in which the one become sinners, and the other righteous, is plainly directed to; that it is, by the imputation of Adam's disobedience to the one, and by the imputation of Christ's righteousness to the other: in Rom 5:20, an objection is obviated, which might be formed thus; if justification is by the grace of God, and through the obedience and righteousness of Christ, then the law is of no use; what purpose does that serve? what occasion was there for its entrance? The apostle replies, that though justification is not by it, yet a good end is answered by its entrance; for hereby sin is more known to be what it is, both original and actual; and the grace of God appears more abundant in justification from it, and in the pardon of it; and this grace is further illustrated in Rom 5:21, by comparing sin and grace together, and the different effects of their empire over the sons of men; the one reigning unto death, the other reigning through righteousness to eternal life by Christ.

But not as the offence, so also is the free gift,.... By "the offence", or "fall", as the word signifies, is meant the first sin of Adam; by which he offended God, and fell from that estate in which he was created, and all his posterity with him; and by the "free gift" is meant, the righteousness of Christ, which justifies from that, and all other offences: now, though there is a great likeness between Adam and Christ; both are men, the first Adam is called "the one man", and so is the second Adam Jesus Christ; partly for the sake of the comparison between him and the first, and also to express the truth of his human nature; and because the Redeemer ought to be a man, though not a mere man; both are sole authors of what they convey to their respective offspring, Adam of sin, Christ of righteousness; both convey single things, Adam only one sin, not more, for when he had committed one sin, he broke the covenant made with him and his posterity, and so ceased in after acts to be a representative of them; Christ conveys his righteousness, or obedience to the law, without any additional works of righteousness of ours to complete it; and both convey what they do, "to all" their respective offspring: yet there is a dissimilitude between them, as to the manner of conveyance and the effects thereof; the offence or sin of Adam is conveyed in a natural way, or by natural generation, to all who descend from him in that manner; the righteousness of Christ is conveyed in a way of grace, to his spiritual seed: hence it is called, not only the "free gift", but "the grace of God, and the gift by grace", which is "by one man, Jesus Christ"; because of the grace of the Father, in fixing and settling the method of justification, by the righteousness of his Son; in sending him to work out one, that would be satisfying to law and justice; and in his gracious acceptation of it, on the behalf of his people, and the imputation of it to them; and because of the grace of the Son in becoming man, in being made under the law, yea, made sin and a curse, in order to bring in an everlasting righteousness; and because of the grace of the Spirit, in revealing and applying it, and working faith to receive it; for as the righteousness itself is a free grace gift, bestowed upon unworthy persons, so is faith likewise, by which it is laid hold on and embraced: and as there is a disagreement in the manner of conveying these things, so likewise in the effects they have upon the persons to whom they are conveyed; and the apostle argues from the influence and effect the one has, to the far greater and better influence and effect the other has: for if through the offence of one many be dead; as all Adam's posterity are, not only subject to a corporeal death, but involved in a moral or spiritual, and liable to an eternal one, through the imputation of guilt, and the derivation of a corrupt nature from him: then much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many; that is, the righteousness of Christ, in which the grace of God is so illustrious, is much more effectual to the giving of life to all his seed and offspring; not barely such a life as Adam had in innocence, and which he lost by the offence, but a spiritual and an eternal one; which sheds the exuberance of this grace, which secures and adjudges to a better life than what was lost by the fall.

It makes no difference that Paul said [in verse 12] that sin spread to all, whereas here he says that the grace and gift of God have abounded for many. In Paul’s usage, all and many are almost synonymous.… Yet Paul refrains from saying that all will benefit from the free grace of God, because if men had the assurance that they would be saved, they would not fear God and turn away from evil.[In this verse] Paul starts to explain how Adam may be regarded as a type of Christ. Any close similarity between them is obviously absurd, which is why he insists that “the free gift is not like the trespass.” … The judgment on Adam was that through his one sin condemnation came to all men. But in sharp contrast to this, through Christ justification is given to all for the many sins in which the entire human race is bound up.

For what he says is somewhat of this kind. If sin had so extensive effects, and the sin of one man too; how can grace, and that the grace of God, not the Father only, but also the Son, do otherwise than be the more abundant of the two? For the latter is far the more reasonable supposition. For that one man should be punished on account of another does not seem to be much in accordance with reason. But for one to be saved on account of another is at once more suitable and more reasonable. If then the former took place, much more may the latter. Hence he has shown from these grounds the likelihood and reasonableness of it. For when the former had been made good, this would then be readily admitted.

The gift excels in two ways: first, because grace abounds much more in that it bestows eternal life even though death reigns in the temporal sphere because of the death of Adam, and second, because by the condemnation of one sin the death of many came about through Adam, whereas by the forgiveness of many sins through our Lord Jesus Christ grace has been given for eternal life.

Paul said that Adam was a type of Christ, but in order to assure us that they were not alike in substance, he says that the gift is not like the trespass. The only similarity between them is that just as one man sinned, so one man put things right.If by the trespass of one man many have died by imitating his transgression, how much more has the grace of God and his gift abounded in those who flee to him for refuge! For there are more who have received grace than who have died because of Adam’s trespass. From this it is clear that Paul was not talking about ordinary death, which is common to us all, since everybody dies but not everybody receives grace. Death does not reign in everyone. It only reigns in those who have died because of the sin of Adam, who have sinned by a transgression like his. Paul is talking only about these when he says that although many have died because of Adam’s sin, many more have received grace.… For both to those who sinned in a way similar to Adam and to those who did not sin in that way but who were nevertheless confined to hell because of God’s judgment on Adam’s sin, the grace of God has abounded by the descent of the Savior to hell, granting pardon to all and leading them up to heaven in triumph.

At first sight it may seem that this verse contradicts what Paul said [in verse 12] above, for there he spoke of death having come to all humanity, whereas here he says only that many have died. In fact there is no contradiction, because death, although it came upon all because we have all sinned, came only to test and to try everyone. Death does not destroy all sinners automatically but only those who persist in their sins. By saying that “many died” Paul shows merely that many turned out to be unrepentant in their sins.

Paul calls Jesus a man in this passage in order to underline the parallel with Adam, for just as death came through one man, so the cure for death came through one man as well.

The gift is not like the trespass, because one must not give equal value to the type as to the original. Righteousness had more power to bring to life than sin had to put to death. Adam killed only himself and his descendants, whereas Christ freed both those who were then in the body and also succeeding generations. Those who oppose the idea of the transmission of sin try to attack it as follows: “If Adam’s sin harmed even those who were not sinners, then Christ’s righteousness must help even those who are not believers. For Paul says that people are saved through Christ in the same way or to an even greater degree than they had previously perished through Adam.” Secondly, they say: “If baptism washes away that ancient sin, those who are born of two baptized parents should not have that sin, for they could not have passed on to their children what they did not possess themselves. Besides, if the soul does not exist by transmission, but only the flesh, then only the flesh carries the transmission of sin and it alone deserves punishment.” Declaring it to be unjust that a soul which is born today, not from the lump of Adam, bears so ancient a sin belonging to another, these people say that on no account should it be accepted that God, who forgives a man his own sins, imputes to him the sins of someone else.

Christ’s obedience was greater than Adam’s disobedience in the following sense. Death, which originated with the sin of Adam, had our cooperation in the sins which we all committed, and so it was able to gain control over us. For if men had remained free of all wrongdoing, death would not have been in control. But the grace of Christ has come to us all without our cooperation and shows that the grace of the resurrection is such that not only believers, who glory in their faith, will be resurrected, but also unbelievers, both Jews and Greeks. Something which works in us against our will is therefore obviously greater than something which works in us with our cooperation.

Christ, he says, brought benefit not merely to the same degree that Adam caused harm. If sin was so powerful that through the fall of one all his descendants were condemned, even though they themselves did not fall, then how much greater and more abundant will be the effect of the grace of God the Father upon many, and not only His, but also of His Son. And the gift of God cannot be equal to the condemnation through the one who sinned.

After discussing the entry of sin into this world, the Apostle treats of the history of grace, which abolishes sin. And concerning this he does two things. First, he shows how the grace of Christ removed sin, which entered the world through one man; second, how it removed sin, which superabounded with the coming of the law, at now the law entered in (Rom 5:20). In showing how Christ's grace removed the sin introduced into the world by Adam, he compares Christ's grace to Adam's sin, stating that Christ's grace can accomplish more good than Adam's sin accomplishes evil. And concerning this he does two things. First, he compares the causes, namely, Christ's grace with Adam's sin; second, he compares their effects, at and not as it was by one sin. In regard to the first he does two things: first, he gives the comparison; second, he clarifies it, at for if by the offense of one. First, therefore, he says: it has been stated that Adam is the type of the one who was to come, but not as the offense, so also the gift. As if to say: the efficacy of Adam's trespass must not be considered the equal of Christ's gift. The reason is that sin came from the weakness of the human will, but grace comes from the immensity of the divine goodness, which excels the human will, especially in its weakness. Therefore, the power of grace exceeds every sin; consequently, David said: have mercy on me, O God, according to your abundant mercy (Ps 51:1). For this reason Cain's attitude is justly reproved: my sin is too great to merit pardon (Gen 4:13). Then, when he says for if by the offense of one, he explains what he had said, namely, that the gift of grace exceeds the offense of Adam, saying for if by the offense of one, namely of Adam, many died, that is, if from the offense of Adam sin and death crossed into many others, because into all who sinned in him, much more the grace of God and the gift, that is, the gratuitous gift of God, in order that and be expositively comprehended. Or the grace of God refers to the remission of sin. As above: being justified freely by his grace (Rom 3:24). Gift however is referred to the good superadded beyond the remission of sins, as a psalm says, according to another version, the Lord gave gifts to men (Ps 47:19). Much more, I say, grace and gifts of this kind, has abounded unto many. For the more potent something is, the more it can extend to a greater number. But the fact of death, which was Adam's sin, extended to many. Hence, he says significantly that by the trespass of one many have died. For death is the argument for original sin, as stated above, for God said to Adam: in the day that you eat of it, you shall die (Gen 2:17). God's grace, which is stronger, extends much more abundantly to many: who brings many sons to glory (Heb 2:10). It should be noted that he says, abounded, because God's grace reached many not only to erase the sin incurred from Adam but also to remove actual sins and to bestow many other blessings: God is able to provide you with every blessing in abundance (2 Cor 9:8). For just as sin abounded from one man to many through the first suggestion of the devil, so God's grace abounded to many through one man. Hence, he says, by the grace, i.e., through the grace, of one man, Jesus Christ. For grace is poured out by God upon many, in order that we might receive it through Christ, in whom every fullness of grace is found: from his fullness have we all received, grace upon grace (John 1:16). This is how the text should be read according to Augustine's interpretation, such that the word many is not taken comparatively but absolutely. So Augustine would have it that the comparison points to this, that if the sin of the one man Adam spread to many, much more will the grace of the one man Christ spread to many. But according to Ambrose the word many should be taken comparatively, so that the meaning is that by the offense, i.e., the actual sin, of one, namely Adam, many, not all, died by the death of sin, namely by imitating the sin of Adam by idolatry, as was explained above. It is said of idolaters: they are unhappy, and their hope is among the dead (Wis 13:10). And much more the grace of God . . . has abounded unto many, namely more than in the idolaters who sinned in the likeness of Adam, because not only their sins are taken away by the grace of Christ but also the sins of those who persevered in the faith of the one God: he will put away our iniquities: and he will cast all our sins into the bottom of the sea (Mic 7:19).

But not as the offense, so also is the free gift - The same learned writer, quoted above, continues to observe: - "It is evident that the apostle, in this and the two following verses, is running a parallel, or making a comparison between the offense of Adam and its consequence; and the opposite gift of God and its consequences. And, in these three verses, he shows that the comparison will not hold good in all respects, because the free gift, χαρισμα, bestows blessings far beyond the consequences of the offense, and which, therefore, have no relation to it. And this was necessary, not only to prevent mistakes concerning the consequence of Adam's offense, and the extent of Gospel grace; but it was also necessary to the apostle's main design, which was not only to prove that the grace of the Gospel extends to all men, so far as it takes off the consequence of Adam's offense, (i.e. death, without the promise or probability of a resurrection), but that it likewise extends to all men, with respect to the surplusage of blessings, in which it stretches far beyond the consequence of Adam's offense. For, the grace that takes off the consequence of Adam's offense, and the grace which abounds beyond it, are both included in the same χαρισμα, or free gift, which should be well observed; for in this, I conceive, lie the connection and sinews of the argument: the free gift, which stands opposed to Adam's offense, and which, I think, was bestowed immediately after the offense; Gen 3:15 : The seed of the woman shall bruise the serpent's head. This gift, I say, includes both the grace which exactly answers to the offense, and is that part of the grace which stretches far beyond it. And, if the one part of the gift be freely bestowed on all mankind, as the Jews allow, why not the other? especially, considering that the whole gift stands upon a reason and foundation in excellence and worth, vastly surpassing the malignity and demerit of the offense; and, consequently, capable of producing benefits vastly beyond the sufferings occasioned by the offense. This is the force of the apostle's argument; and therefore, supposing that in the 18th and l9th verses, literally understood, he compares the consequence of Adam's offense and Christ's obedience, only so far as the one is commensurate to the other, yet his reasoning, Rom 5:15-17, plainly shows that it is his meaning and intention that we should take into his conclusion the whole of the gift, so far as it can reach, to all mankind." For if, through the offense of one, many be dead - That the οἱ πολλοι, the many of the apostle here means all mankind needs no proof to any but that person who finds himself qualified to deny that all men are mortal. And if the many, that is, all mankind, have died through the offense of one; certainly, the gift by grace, which abounds unto τους πολλους, the many, by Christ Jesus, must have reference to every human being. If the consequences of Christ's incarnation and death extend only to a few, or a select number of mankind - which, though they may be considered many in themselves, are few in comparison of the whole human race - then the consequences of Adam's sin have extended only to a few, or to the same select number: and if only many, and not all have fallen, only that many had need of a Redeemer. For it is most evident that the same persons are referred to in both clauses of the verse. If the apostle had believed that the benefits of the death of Christ had extended only to a select number of mankind, he never could have used the language he has done here: though, in the first clause, he might have said, without any qualification of the term, Through the offense of one, Many are dead; in the 2nd clause, to be consistent with the doctrine of particular redemption, he must have said, The grace of God, and the gift by grace, hath abounded unto Some. As by the offense of one judgment came upon All men to condemnation; so, by the righteousness of one, the free gift came upon Some to justification, Rom 5:18. As, by one man's disobedience, Many were made sinners; so, by the obedience of one, shall Some be made righteous, Rom 5:19. As in Adam All die; so, in Christ, shall Some be made alive, Co1 15:22. But neither the doctrine nor the thing ever entered the soul of this divinely inspired man. Hath abounded unto many - That is, Christ Jesus died for every man; salvation is free for all; saving grace is tendered to every soul; and a measure of the Divine light is actually communicated to every heart, Joh 1:9. And, as the grace is offered, so it may be received; and hence the apostle says, Rom 5:17 : They which receive abundance of grace, and of the gift of righteousness, shall reign in life by Christ Jesus: and by receiving is undoubtedly meant not only the act of receiving, but retaining and improving the grace which they receive; and, as all may receive, so All may improve and retain the grace they do receive; and, consequently, All may be eternally saved. But of multitudes Christ still may say, They Will not come unto me, that they might have life.

THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11) Therefore being--"having been." justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (Co2 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (Co2 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

But--"Yet," "Howbeit." not as the offence--"trespass." so also is the free gift--or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance. For if, &c.--rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in Rom 5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear in Rom 5:16-17. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [PHILIPPI, HODGE].