For as by the disobedience of one man, many were made sinners; so also by the obedience of one, many shall be made just.

“For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works." But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true. For as by one man's disobedience sin entered, and death obtained [a place] through sin; so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead. And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil ("for God had not yet sent rain, and man had not tilled the ground"), and was formed by the hand of God, that is, by the Word of God, for "all things were made by Him," and the Lord took dust from the earth and formed man; so did He who is the Word, recapitulating Adam in Himself, rightly receive a birth, enabling Him to gather up Adam [into Himself], from Mary, who was as yet a virgin. If, then, the first Adam had a man for his father, and was born of human seed, it were reasonable to say that the second Adam was begotten of Joseph. But if the former was taken from the dust, and God was his Maker, it was incumbent that the latter also, making a recapitulation in Himself, should be formed as man by God, to have an analogy with the former as respects His origin. Why, then, did not God again take dust, but wrought so that the formation should be made of Mary? It was that there might not be another formation called into being, nor any other which should [require to] be saved, but that the very same formation should be summed up [in Christ as had existed in Adam], the analogy having been preserved.”

“What he says seems indeed to involve no small question: but if any one attends to it diligently, this too will admit of an easy solution. What then is the question? It is the saying that through the offence of one many were made sinners. For the fact that when he had sinned and become mortal, those who were of him should be so also, is nothing unlikely. But how would it follow that from his disobedience another would become a sinner? For at this rate a man of this sort will not even deserve punishment, if, that is, it was not from his own self that he became a sinner. What then does the word "sinners" mean here? To me it seems to mean liable to punishment and condemned to death. Now that by Adam's death we all became mortals, he had shown clearly and at large. But the question now is, for what purpose was this done? But this he does not go on to add: for it contributed nothing to his present object. We are so far from taking any harm from this death and condemnation, if we be sober-minded, that we are the gainers even by having become mortal, first, because it is not an immortal body in which we sin; secondly, because we get numberless grounds for being religious. For to be moderate, and to be temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death by its presence and by its being expected persuades us to. But following with these, or rather even before these, it hath introduced other greater blessings besides. For it is from hence that the crowns of the martyrs come, and the rewards of the Apostles.”

“After the Apostle set forth the entrance of sin into this world, here he treats of the advance of grace abolishing sin. And concerning this he does two things. First, he shows how through the grace of Christ the sin was removed which entered into the world through one man; second, he shows how through the grace of Christ the sin was removed which had abounded still more when the law came in, at the place "but the law entered in besides," and so on. Now he shows that through the grace of Christ the sin introduced into the world through Adam is removed, by comparing the grace of Christ to the sin of Adam, namely because the grace of Christ can do more in good than the sin of Adam in evil. And concerning this he does two things. First, he compares the causes themselves, namely the grace of Christ to the sin of Adam; second, he sets down their comparison as to their effects, at the place "and not as through one," and so on. Concerning the first he does two things. First he sets forth the comparison; second, he makes it clear, at the place "for if by the offense of one," and so on. He says therefore first: it has been said that Adam is the figure of him who was to come, "but not as the offense," etc., as if he were to say: it is not to be reckoned that the offense of Adam is of as great efficacy as the gift of Christ is of efficacy. The reason for this is this: because sin proceeds from the weakness of the human will, but grace proceeds from the immensity of the divine goodness, which it is manifest is to be preferred to the human will, especially a weak one. And therefore the power of grace exceeds every sin. And for this reason David said: "Have mercy on me, God, according to your great mercy." And for this reason the word of Cain is justly reproved, Genesis 4:13, saying: "My iniquity is greater than that I should deserve pardon." Then when he says "for if by the offense of one," etc., he makes clear what he had said, namely that the gift of grace exceeds the offense of Adam, saying: "for if by the offense of one," namely Adam, "many died," that is, if from the offense of Adam sin and death passed over 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, so that the word "and" is to be taken as explicative. Or, the grace of God is referred to the remission of sin. Above, in the same place: "justified freely by his grace," and so on. But the gift is referred to the goods added over and above the remission of sins, as Psalm 67:19 says, according to another text, "The Lord gave gifts to men." Much more, I say, this grace and these gifts "abounded unto many," that is, unto many. For the more powerful a thing is, the more it can extend itself to many things. But the sin of Adam extends itself to many, which is proved through death. Hence he says pointedly that by the offense of one, many died. For death is a proof of original sin, as was said above. God said to Adam: "In whatever day you shall eat," and so on. The grace of God, which is stronger, extends itself much more amply to many. Hebrews 2:10: "who brought many sons into glory." Now it must be noted that he says "abounded," because the grace of God proceeded unto many not only for the blotting out of the sin introduced through Adam, but also for the blotting out of actual sins, and for the obtaining of many other goods. 2 Corinthians 9:8: "And God is able to make all grace abound in you." For as sin from one man abounded unto many from the first suggestion of the devil, so also the grace of God proceeded through one man unto many. Hence he adds pointedly "in grace," that is, through the grace of one man, Jesus Christ. For thus grace is poured out from God unto many, that they may receive it through Christ, in whom the whole fullness of graces is found, according to John 1:16: "of his fullness we have all received, grace for grace." Now the text is to be read in this way according to the exposition of Augustine, so that what is said, "many," is taken not comparatively but absolutely; and thus he means that the comparison is to be attended to in this respect, that if the offense of the one Adam proceeded unto many, much more the grace of the one Christ unto many. But according to Ambrose the word "many" is taken comparatively, so that the sense is that by the offense — that is, the actual sin — of one, namely Adam, many, not all, died, namely by the death of sin, that is, by imitating the sin of Adam himself through idolatry, as was explained above. Wisdom 13:10 says of idolaters: "But they are unhappy, and their hope is among the dead." And much more the grace of God abounded unto many, namely than in the idolaters who sinned after the likeness of Adam, because through the grace of Christ not only are their sins taken away, but also the sins of those who remained in the faith of the one God. Micah, last chapter: "He will put away our iniquities, and cast forth all our sins." Then, when he says "and not as," etc., he compares the grace of Christ to the sin of Adam as to their effect, because not only does each of them redound unto many, but also the grace of Christ has a greater effect than the sin of Adam. And concerning this he does three things. First he sets forth what he intends; second he makes clear what he has proposed, at the place "for the judgment," etc.; third he proves it, at the place "for if by the offense of one," and so on. He says therefore first: it has not only been said that the grace of Christ abounds more unto many than the sin of Adam, but also that it produces a greater effect in them. And this is what he means when he says "and not as through one sin, so also the gift," as if he were to say: not as great an effect follows through the one sin of Adam in the many, as follows in the many through the gift of the grace of Christ. For the effect of a more powerful cause is more powerful. Hence, since it has been said that grace is more powerful than the sin of Adam, it follows that it produces a greater effect. Then when he says "for the judgment," etc., he makes clear what he had said, saying: "for the judgment," that is, the divine punishment, indeed proceeds from one, namely the sin of the first parent, "unto condemnation," namely of all men, because in him sinning they sinned, according to what was said above, that death passed unto all, in whom all sinned. But the grace of God, which is given through Christ, proceeds from many offenses, that is, not only from that one original offense but also from many actual ones, "unto justification," that is, unto perfect cleansing. 1 Corinthians 6:11: "And such indeed you were once, but you are washed, but you are sanctified, but you are justified." Then, when he says "for if by the offense of one," etc., he proves what he had said, namely that the grace of Christ proceeds from many offenses unto justification. And first indeed he proves this from the posterior; second from the prior, at the place "for as," and so on. Concerning the first, it must be considered that the Apostle, in the comparison set forth, does not put down things that correspond to each other, that is, things of the same kind. For on the side of sin he puts condemnation, which pertains to punishment, but on the side of grace he puts justification, which does not pertain to reward, but rather to the state of merit. Thus therefore the Apostle intends, through his saying that sin induces condemnation, to show that grace induces justification. And he uses an argument of this kind: as the condemnation of death proceeds from the sin of the first parent, so the reign of life proceeds from the grace of Christ. For these two correspond to each other uniformly; but no one can arrive at the reign of life except through justice; therefore men are justified through the grace of Christ. First therefore he sets down the premises; second he draws the conclusion he intends, at the place "therefore as by one," and so on. Now he sets forth the first proposition, saying: "for if by the offense of one man death reigned through one man" — because, as was said above in the same place, through one man sin entered, and through sin death — "much more," men, "shall reign in life," namely eternal, "through one, Jesus Christ," who says in John 10:10: "I have come that they may have life, and have it more abundantly," namely by participating in the eternity of life, which abundance indeed is here designated through the word "reign." Hence it is said in Apocalypse 20:4, that they shall reign with Christ a thousand years, that is, for an eternal time. But he designates the minor premise by interposing "those who receive the abundance of grace" of Christ "and of the gift, and of justice," as if he were saying: men cannot arrive at the reign of life unless by receiving this. So that the grace of Christ is referred to the remission of sin, which no merits can precede, and therefore it is attributed entirely to grace; "for if by works, now it is not by grace," as is said below, chapter 11:6. But what is said, "of the gift," is to be referred to the gifts of graces, by which men are advanced in goods. Esther 2:18: "He bestowed gifts according to princely magnificence," and so on. But what is said, "of justice," is to be referred to the rectitude of works. 1 Corinthians 1:30: "who was made unto us justice by God." Then when he says "therefore as," etc., he draws the conclusion he intends, which contains the same thing as what was premised above, namely that as through the one offense of Adam the divine judgment proceeded unto all men who are born of him according to the flesh unto the condemnation of death, so also through the justice of the one, namely Christ, divine grace proceeded unto all men, unto the justification of life, that is, which leads to life. But this seems to be false. For not all men are justified through Christ, as all men die through Adam. But it must be said that it is to be understood that, as all men who are born carnally from Adam incur condemnation through his sin, so all who are reborn spiritually through Christ obtain the justification of life, because, as is said in John 3:5, "unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God," and so on. Although it can be said that the justification of Christ passes into the justification of all men as to sufficiency, although as to efficiency it proceeds only unto the faithful. Hence it is said in 1 Timothy 4:10: "who is the savior of all men, but especially of the faithful." Now from what is said here, we ought to gather, that as no one dies except through the sin of Adam, so no one is justified except through the justice of Christ, which indeed is through faith in him, according to what was said above, 3:22: "the justice of God through faith in Jesus Christ, unto all who believe in him." Now men believed in him, not only those who are after his incarnation, but also those who preceded his incarnation. For as we believe him to have been born and to have suffered, so they believed he was to be born and to suffer. Hence our faith and theirs is the same. 2 Corinthians 4:13: "having the same spirit of faith," and so on. Thus therefore it has been proved that the grace of Christ proceeds unto the justification of many from the posterior, namely from the reign of life. Consequently, when he says "for as," etc., he proves the same thing from the prior. For causes are similar to their effects. But the disobedience of the first parent, which has the character of injustice, constitutes sinners and unjust men. Therefore the obedience of Christ, which has the character of justice, constitutes just men. And this is what was said above, that grace proceeds unto all men unto justification. But what is said seems to be doubtful, that through the disobedience of one man many were constituted sinners, that is, all who are born from him according to the seminal principle. For his first sin seems to have been pride, rather than disobedience, according to Ecclesiasticus 10:15: "the beginning of all sin is pride." But it must be said that, as it is likewise said there, "the beginning of pride makes men fall away from God," because indeed the first part of pride consists in this, that man does not wish to be subject to the divine precepts, which pertains to disobedience. Hence the first sin of man seems to have been disobedience, not according to the exterior act, but according to the interior motion of pride, by which he willed to go against the divine precept. Hence the Lord reproves his disobedience, Genesis 3:17: "because you have heeded the voice of your wife, and have eaten of the tree of which I commanded you that you should not eat," and so on. But the obedience of Christ is here spoken of according to which, obeying the precept of the Father, he sustained death for our salvation, according to Philippians 2:8: "he became obedient unto death," and so on. Nor is it contrary to what is said elsewhere, that Christ died out of charity, as is clear from Ephesians 5:2; because this very fact that he obeyed proceeded from the love which he had for the Father and for us. And it is to be noted that through obedience and disobedience he proves that we are made sinners through one, and are justified through one: because legal justice, which is every virtue, is considered in the observance of the precepts of the law, which pertains to the character of obedience. But legal injustice, which is every wickedness, as is said in Ethics Book 5, is considered in the transgression of the commandments of the law, which pertains to the character of disobedience. Thus, therefore, it is fittingly said that through obedience men are constituted just, and through disobedience, sinners.”

“For as by one man's disobedience many were made sinners,.... Agreeably to this the Jews say (g), that "for the sin of the first man, all that are born of him, , "become wicked".'' This is the sum of what is said in the foregoing verses, that as by Adam's sin all his posterity are made sinners, and so are brought under a sentence of condemnation; in like manner by the obedience of Christ, all his seed are made righteous, and come under a sentence of justification of life: the persons made sinners are said to be "many", in opposition to the "one man", by whose disobedience they became so, and because there is an exception of one, even Jesus Christ; and mean all the natural descendants of Adam, who are many, and are so called, to answer to the subjects of justification in the next clause: what they are made sinners by, is "the disobedience of one man, Adam"; and by the first and single disobedience of his, in eating the fruit of the forbidden tree, by which they "were made sinners": the meaning of which is not, that they became sufferers for it, or subject to death on the account of it; the word used will not bear such a sense, but signifies men guilty of sin, and sometimes the worst and chief of sinners; besides, the apostle had expressed that before; add to this, that the sons of Adam could not be sufferers for his sin, or subject to death on account of it, if they were not made sinners by it, or involved in the guilt or it: and though the posterity of Adam are habitually sinners, that is, derive corrupt nature from Adam, yet this is not meant here; but that they are become guilty, through the imputation of his sin to them; for it is by the disobedience of another they are made sinners, which must be by the imputation of that disobedience to them; he sinned, and they sinned in him, when they had as yet no actual existence; which could be no other way, than by imputation, as he was reckoned and accounted their head and representative, and they reckoned and accounted in him, and so have sinned in him. This is also evident, from the sentence of condemnation and death passing upon all men for it; and even upon those, who had not actually sinned; to which may be added, that Adam's posterity are made sinners through his disobedience, in the same way as Christ's seed are made righteous by his obedience, which is by the imputation of it to them; so by the obedience of one shall many be made righteous; not by their own obedience; nor by their own obedience and Christ's together; but by his sole and single obedience to the law of God: and the persons made righteous by it are not all the posterity of Adam, and yet not a few of them; but "many", even all the elect of God, and seed of Christ; these are all made righteous in the sight of God, are justified from all their sins, and entitled to eternal life and happiness. (g) Tzeror Hammor, fol. 97. 1.”

“For, &c.--better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (Joh 10:8). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future--"as through Adam we were made sinners, so through Christ we shall be made righteous"--delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on Rom 6:5). Fourth, The "all men" of Rom 5:18 and the "many" of Rom 5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam--Christ) and the many whom he represented; in the former case, it is between the one head (Adam--Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [ALFORD, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions--namely, the human race as ruined in Adam and recovered in Christ).”