Rom 5:21

“" Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation "reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ," His own antagonist! For this (I suppose it was, that) the law of the Creator had "concluded all under sin," and had brought in "all the world as guilty (before God)," and had "stopped every mouth," so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up.”

“" By a figure we die in our baptism, but in a reality we rise again in the flesh, even as Christ did, "that, as sin has reigned in death, so also grace might reign through righteousness unto life eternal, through Jesus Christ our Lord." But how so, unless equally in the flesh? For where the death is, there too must be the life after the death, because also the life was first there, where the death subsequently was.”

“This he says to show that the latter ranks as a king, the former, death, as a soldier, being marshalled under the latter, and armed by it. If then the latter (i.e. sin) armed death, it is plain enough that the righteousness destructive hereof, which by grace was introduced, not only disarms death, but even destroys it, and undoes entirely the dominion thereof, in that it is the greatest of the two, as being brought in not by man and the devil, but by God and grace, and leading our life unto a goodlier estate, and to blessings unlimited. For of it there will never be any end (to give you a view of its superiority from this also). For the other cast us out of our present life, but grace, when it came, gave us not the present life, but the immortal and eternal one. But for all these things Christ is our voucher. Doubt not then for thy life if thou hast righteousness, for righteousness is greater than life as being mother of it.”

“Having said that grace appeared superabundantly, the apostle, lest we be faithless, shows that such a manifestation of it corresponds to its purpose, and says: sin was the king, and death was the soldier armed by it. If sin reigned over us, having death as a kind of soldier, then all the more will grace reign in us, which imparts righteousness that destroys sin, and together with the destruction of sin also destroys death, and after the latter, justification. Thus, justification put to death the king, sin, and together with it death, and finally, eternal life was introduced.”

“Then when he says that as sin has reigned to death, he shows the effect of abundant grace, an effect that corresponds by way of opposition to that of sin. That as sin, introduced by the first man and abounding through the law, has reigned, i.e., obtained complete dominion over men, and this until it brought them to death both temporal and eternal: the wages of sin is death (Rom 6:23), so also grace, i.e., God's grace, might reign, i.e., rule entirely in us, by justice, which it produces in us: they are justified by his grace (Rom 3:24). And this until it brings us unto life everlasting: the free gift of God is eternal life (Rom 6:23). And all of this is through Jesus Christ our Lord, who is the giver of grace: grace and truth came through Jesus Christ (John 1:17). He is justice: whom God made our justice (1 Cor 1:30); and he is the giver of eternal life: I give them eternal life (John 10:28).”