II And not only do we hope to be faved from wrath by Christ's life, but we believers, the fpiritual feed, even boaft in God as our God, through our Lord Jefus Chrift, by whom we have now received an opportunity of being pardoned.

12 All mankind are brought into a ftate of falvation through Chrift, for this reafon, as by one man Adam, fin entered into the world, and by his fin death, and fo death paffed through the world to all men, becaufe all have finned; even fo, by one man Christ, righteousness entered into the world, and by his righteousness life, and fo life paffed through the world to all men, because all have obeyed.

pare Adam and Chrift together, is evident, from his calling Adam the type of Chrift. The fecond member of the comparison, therefore, must be fupplied as in the commentary. For in fact, through one man Chrift, righteoufnefs hath entered into the world, and by his righteousness life hath paffed through to all men, because all ́have obeyed. Now, it need not furprise us to hear that all have obeyed: for furely, with as much propriety it may be said, that all have obeyed in Chrift their federal head, as that all have finned in Adam their federal head. Of this elliptical manner of writing, in which a whole sentence is omitted, there are other examples in fcripture. See 2 Chron. ii. 3, where, as in the paffage under confideration, the fecond member of a comparison is omitted entirely: alfo Matt. xxv. 14. Rom. xii. 6, 7, 8. xv. 18. Gal. iv. 26. I Pet. iv. 1. See Gen. Pref. p. 32. and Glaff. Philol. p. 1212. Origen was of opinion, that the second member of the apostle's comparison is fufpended to ver. 18, 19, and that all between is a parenthefis. But any one who confiders thefe verfes, will fee that in them the comparison begun ver. 12 is feparated into two comparisons, as conclufions from his reafonings upon that comparison. Erafmus fays, the comparifon is completed in ver. 12. itfelf; thus, As through one man fin entered into the world, fo alfo by fin death, &c. But neither the original, nor the apostle's argument, admits this method of completing the fentence. See the view

prefixed to this chapter.

2. Sin entered. The fin which entered through the one man's difobedience, is not the firft fin of Adam only, but that corruption of nature also, which took place in Adam through his firit fin, and which he conveyed to all his pofterity. See note 4. below. 3. Into the world: That is, entered among men. The fame thing is faid of death; it entered into this nabitable world by fin. VOL. I. U

4. And

4. And fo death, dinλder, passed through to all men. The death which the apoftle fays entered into the world, and paffed through it, laying hold on all men in all ages, is death temporal; because, in the branch of the comparison which is not expreffed, its oppofite, which paffed through to all men, is refurrection from temporal death. But though the apoftle fpeaks here only of temporal death, it does not follow, that temporal death is the only evil which mankind have fuftained through Adam's fin; or that the apostle meant to say so: for he tells us, ver. 19. That by one man's disobedience the many were conflituted finners, were made liable to fin, and to eternal death; (fee chap. vi. 11. note 2. at the end,) even as, by one man's disobedience the many were conftituted righteous, were made capable of righteoufnefs and eternal life. See ver. 11. note reconciliation, and Rom. vi. 11. note alive by God.Others contend, that the death which paffed through to all men, confequence of Adam's fin, is not temporal death only, but eternal death alfo, and that infants are liable thereto. But the difpute is needlefs; because, whatever the death was, which Adam brought on all, Chrift hath removed it, or put it in our power to remove it, as the apoftle will fhew in the remaining part of this discourse.

in

5. Because all have finned. The meaning is not, that death hath come on all, because all have finned actually; for infants, who have not finned actually, die; but that they have finned in Adam as their federal head; that is, are involved in the confequences of his fin.

Ver. 131. For until the law, fin was counted in the world. The apoftle's doctrine, that all have received the reconciliation through Chrift, being founded on the fact, that all have been fubjected to fin and death through Adam, he immediately enters on the proof of that fact, by appealing to the death of infants and others, who, not being capable of actual fin, cannot be thought to die for their own tranfgreffion. But his argument is fomewhat obfcure, through the omiffion of the word counted in the first clause, which must be supplied from the fecond, as I have done in the tranflation: fin was counted in the world to all men; that is, all men without exception fuffer death the pun.sh'ment of fin..

13 Death hath come on all men for Adam's fin; for, from the fail until the law, fin was counted to every perfon in the world; it was punished with death: but fin is not counted, when there is no law tranfgreffed.

14 Nevertheless, death, the punishment of fin, reigned from Adam to Mofes, even over infants and idiots, who, being incapable of law, had not finned actually like Adam; who, becaufe he brought death on all, may be called, by way of contraft, the reprefentation of him who was to come, and reftore life to all.

2. But fin is not counted, when there is no law. By law, Locke underftands a revealed pofitive law, threatening death for every offence. But on that fuppofition, no fin could be punished before the law of Mofes was given, contrary to what happened to the antediluvians. And after it was given, none but the fins of the Jews could be punished. Whereas the apoftle affirms, chap. i. 32. that the Gentiles know, that they who fin against the law written on their heart, are worthy of death. I therefore think the expreffion, Where there is no law, is general, and means, Where no law of God is known; and that the apoftle had in his eye, the cafe of infants and idiots, to whom certainly there is no law, as they are not capable of the knowledge of law; confequently they are not capable of finning actually like Adam. Wherefore, fince death reigns over them, equally as over others, it is evident, that having no fin of their own, they die through Adam's

fin alone.

Ver. 14 Who is the type of him who was to come, namely, of Christ. For the meaning of the word Tur, type, fee 1 Pet II. 21. note 2. The likeness, on account of which Adam is called the type of Cut, confifted, as Beza obferves, in this, that as Adam communicated to mankind what belonged to him, fo Chrift communicated to mankind what belonged to him. Nevertheless, in the things which they communicated, they were unlike. For Adam communicated fin and deaths but Chrift communicated righteoufnes and life. They were unlike alfo in their method of communicating these things. Adam communicated fin and death through his disobedience. Chrift communicated righteoufnefs and life through his obedience But they were

like each other in this; that as the effects of Adam's difobedience extended to all, so the effects of Chrift's obedience have extended to all, in the fenfe explained in the Illuftration. See alfo 2 Cor. v. 15. note I And as Adam was the father of the firft or natural life, which all enjoy; so Chrift is the author of the life which all enjoy at

prefent,

292

15 But not as the offence, fo also is the free gift. For if through the offence of one, many be dead ; much more the grace of God, and the gift by grace, which is by one man. Jefus Chrift,

hath abounded unto many.

16 And not as it was by

one that Gnned, fo is the gift: for the judgment was by one to condemnation; but the free gift is of many offences unto juftification..

с

58

15 Αλλ' εχ ὡς το παι ραπτωμα, έτω και το χαριστ μα. ει γαρ τῳ τε ενα παι ραπτωματι οἱ πολλοι απεθανον, πολλῳ μᾶλλον ἡ χαρις το ez nai dwgea Θες και ἡ δωρεα εν χαρί τη τε εν ανθρωπε Ιησε Χρον Evavogw εις τες πολλες επερίσσευσε. 16 Και εχ ὡς δὲ ἑνω 2μαρησαν», το δώρημα το μεν γαρ κριμα εξ ενος εις και τακριμα. το δε χαρισμα εκ πολλών παραπλωμάτων, εις δικαιωμα.

prefent, and of the fecond or future life, which all fhall regain at the refurrection; and on account of all thefe refemblances he is called the laft Adam, Cor. xv. 45.

Ver. 15-1. However, not as the fall, fo alfo is the gracious gift. The difobedience of Adam is not oppofed here to the obedience of Chrift; but the lofs and punishment which came through Adam's dif obedience, is fet against the gracious gift of life received through Chrift's obedience. Wherefore, aраπτwμa is ufed in this paffage in its literal meaning, and must be tranflated fall; efpecially as that word fignifies both fin, and its punishment death. It is no objection to this tranflation, that in ver. 18. the word fignifies offence; becaufe it is well known, that even in one and the fame fentence, the apoftle fometimes ufes the fame word in different fenfes.

2. The many died. Since all mankind were made mortal for Adam's fin, the apostle, by & Toλo, the many, certainly means all mankind. Befides, Chrift, in fpeaking of this very subject, ufed the word in that extenfive fenfe, Matth. xxvi. 28. This is my blood of the new covenant which is fhed (TE TOλhwy) for many; that is, for the collective body of mankind. And as the many who died, are all mankind; fo the many in the end of the verfe, to whom the gift by grace is faid to have abounded, are all mankind. For the abounding of the gift by grace, as is plain from ver. 10. means only that, by the gracious gift of God, all mankind, for the fake of Chrift's obedience, are allowed a short life on earth, and a trial under a better covenant than that under which Adam fell; and that all are to be raised from the dead at the laft day, to receive according to their deeds. Hence we are told, 1 Cor. xv. 22. As by Adam all die, fo by Christ all fhall be made alive. See alfo the following ver. 16, where many offences fignifies all of fences.

3. The

15 However, the refemblance is not exact; for, not as the fall by Adam, fo alfo is the gracious gift by Chrift. They differ in their power, the one to kill, and the other to make alive: for if by the fall of the one man Adam, all mankind died, much more the goodnefs of God, and the gift of life by that goodness, which is bestowed on account of the one man Jefus Chrift, bath abounded to all mankind, by giving them life under the new covenant, and by raifing them from the dead at the last day.

16 Secondly, Not like the fentence paffed through the one who finned, is the free gift of pardon, which is beftowed through the one who obeyed. They differ in their caufes and confequences: for verily the fentence was for one offence only, and iffued in condemnation to death: but the gracious gift of pardon is of all offences ifuing in righteousness counted to the pardoned perfon, whereby he is entitled to the reward of eternal life.

3. The one man Jefus Chrift. The apoft le calls Jefus Chrift a man to fhew, that in comparing him with Adam, his actions in the human nature chiefly are confidered.

Ver. 16.-1. Allo not as the fentence through the one who finned, is the free gift. The tranflation which I have given of this paffage, by supplying the word fentence from the fecond claufe, agreeably to the apoftle's manner of writing, and by following the order of the words in the original, makes the apostle's reafoning quite logical, and renders the common reading, μaptnoar, through the one who finned, preferable to the reading in fome MSS. ' &v☹ åμxprημat☹, through one offence.

2. For verily, the fentence. The original word xga, fignifies the fentence of a judge; especially a fentence of condemnation. See Rom. ii. 2. note 1. The fentence of condemnation, of which the apoftie fpeaks here, is that which God paffed on Adam and Eve after the fall, Gen. i 15-19. For although, by that fentence, they were allowed to live a while on the earth, they and their pofterity, by the fame fentence, were doomed to all the miferics of the prefent life, and at length to return to the duft: and all, as the apoftle obferves, for the one of fence of Adam.