Jesus was the source of overflowing grace

JESUS WAS THE SOURCE OF OVERFLOWING GRACE
EDITED BY GLENN PEASE
Romans 5:15 15But the gift is not like the trespass. For
if the many died by the trespass of the one man, how
much more did God's grace and the gift that came by
the grace of the one man, Jesus Christ, overflowto the
many!
BIBLEHUB RESOURCES
The Abounding Life
Romans 5:15-17
T.F. Lockyer
It is evident that all are condemned, because death reigns;and it is proved
that the condemnation of all is through the sin of one, because evenwhere no
express law is, there is death. But we have hope in Christ. Is our hope valid?
Does the justification through Christ reach overas wide a range as the
condemnation through Adam? And is the consequentlife to prevail
coextensivelywith the death? The argument here is to prove the certainty of
eachcoextension.
I. AN ABOUNDING GRACE.

1. The originating cause of the condemnation was the
(1) severity of God;
(2) working because oftrespass - a trespass whichwas (literally) a fall through
weakness;
(3) and working, for one trespass, deathto all.
2. The originating cause of the justification is the
(1) grace of God;
(2) working by a gift of grace - viz. Christ; and by the grace ofthis Christ - a
love unto death;
(3) and working because many trespassescallforth compassion. Surely, "not
as the trespass, so also is the free gift."
II. AN INDIVIDUAL APPROPRIATION OF THE ABOUNDING GRACE,
1. The participation in the sentence ofcondemnation was passive on the part
of the many, for the sin of one - the unchoosing heirs of a sad inheritance.

2. The participation in the decree oflife is active on the part of many, for the
sacrifice ofthe One - they "receive" the grace of righteousness,laying hold of
it by the voluntary activity of faith. Infinite love is the fount of our life; and
Jesus Christ, a Man, is he in whom all fulness dwells. The certainty is
irrefragable. Do we make it ours? "As many as receivedhim" (John 1:12). -
T.F.L.
Biblical Illustrator
But not as the offence, so also is the free gift.
Romans 5:15
The offence and the free gift
J. Lyth, D. D.
1. The offence originated with man, the free gift in the grace of God.
2. The offence operatednecessarilyby a just law, the gift is free through Jesus
Christ.
3. The offence results in death, the free gift abounds unto everlasting life.
(J. Lyth, D. D.)
The offence and the free gift
Prof. Godet.

If from the offense of one — so insignificant in its way — there could go forth
an action which spread over the whole multitude of mankind, will not the
conclusionhold a fortiori that from the grace ofGod, and the gift through this
grace ofone man, acting on the opposite side, so powerful and rich as they
are, there must result an action, the extensionof which shall not be less than
that of the offence, and shall, consequently, reachthe whole of that multitude?
If a very weak spring could inundate a whole meadow, would it not be safe to
conclude that a much more abundant spring, if spread over the same space of
ground, would not fail to submerge it entirely?
(Prof. Godet.)
The first and secondAdam compared in reference
J. Lyth, D. D.
I. TO THE UNIVERSALITY OF THEIR INFLUENCE. The first Adam
destroyedall, the secondhas obtained grace forall — with this difference,
that in the former case the ruin came inevitably, but the reception of the grace
is suspended upon man's free choice.
II. TO THE INTENSITYOF THEIR INFLUENCE. The first Adam has by
one sin given occasionto all sin; the secondhas by one actof grace expiatedall
sin — with this difference, that Adam's sin in itself was not greaterthan any
other sin, but the grace ofChrist outweighs the aggregateguilt of all sin.
III. TO THE FINAL RESULTS OF THEIR INFLUENCE. The first Adam
has subjectedmankind to the bondage of death, the secondconfers upon all,
who will receive it, dominion in life — with this difference, that the fulness of
grace in Christ not only meets the curse in Adam, but far surpasses the grace
originally conferred upon man.
(J. Lyth, D. D.)

Life in Christ contrastedwith death in Adam
T. G. Horton.
Note —
I. THE INTRINSIC NATURE OF THE THINGS HERE CONTRASTED;
and we shall see that if the one arrangementcould be adopted by God, much
more likely is it that the other would be also, as being more strictly congenial
with all that we know of His glorious character. Godmight permit us to sin
and suffer in Adam, with reference to some future goodto come out of it: He
might permit it in harmony with His wisdom, holiness, and love; but still He
could have no delight in it for its ownsake. Yet we find that He has seenit
right to permit these things to transpire: how much more, then, may we
believe in the arrangement of grace, by which salvationis brought to our
ruined race!But how do we know the feelings of the MostHigh in reference to
this matter? What reasonhave we for supposing that it pleases Him more to
give us life in Christ than to see us die in Adam? We take our views from His
own word (Exodus 34:6, 7; Psalm86:5, 15; Psalm 145:8, 9; Ezekiel18:23, 31,
32; Ezekiel33:11;John 3:16; John 4:16). Say not, then, complainingly that
God has permitted you to die in Adam, but rather believe that He delights to
give you life in Christ.
II. THAT GRACE RELATES TO A LARGER NUMBER OF
TRANSGRESSIONSTHAN DID THE FIRST CONDEMNATION(ver. 16).
The gift by one is quite unlike the sin by one, inasmuch as in the sin there was
but one offence committed, and instantly judgment upon it; whereas, in the
matter of the gift by grace, there is forgiveness ensuredfor many offences.
Hitherto, we have been regarding the sin of mankind as one, and in that one
sin all men became guilty before God. Let us, then, look at the nature and the
number of our offences, allof which need to and canbe forgiven through the
atoning work of Christ. There are the sins of our ungodly life; there are also
our sins since we entered on a godly career. We are daily guilty of omissions of

duty, or grievous shortcomings in the mode of fulfilling our obligations. But
beyond all this, there are positive faults and evils in the best of us. Yet —
blessedbe God! — these sins, howevernumerous, may be all pardoned
through the blood of Christ; for the free gift is of many offences unto
justification.
III. THAT GRACE IS ESSENTIALLY A STRONGER PRINCIPLE THAN
SIN (ver. 17). Life is more mighty than death. The range of death is limited; it
can only ravage that which already exists. But life is a creative powerto whose
possible achievements we can assignno limits. Death is a negative principle,
life a positive one. Deathis a condition of the creature, life has its source and
fulness in the infinite Creator. Under the domination of death we are made its
groaning and unwilling victims; but under the reign of life we are caught up
to the throne, and share with gladness in the monarch's might and joy.
(T. G. Horton.)
The grace ofGod
J. Lyth, D. D.
I. TRANSCENDSSIN.
1. In its origin. Sin proceeds from the offence of one man and destroys many;
grace proceeds fromGod through one man, Jesus Christ, and therefore not
only reaches many, but abounds.
2. In its operation. One offence brought condemnation, but grace not only
counteracts the effects ofthat one offence but of many others.

3. In its results. One offence brought death, but grace whereverreceivednot
only gives back life, but gives it more abundantly.
II. IS COEXTENSIVE WITHSIN.
1. It cannotreach further because it presupposes sin.
2. It does reachas far, because the free gift unto justification of life is unto all
men, because the many made sinners might also be made righteous.
3. If grace anywhere fails it is not through any limitation of its action, but
through the wilful impenitency of man.
(J. Lyth, D. D.)
Honey from a lion
C. H. Spurgeon.
This text affords many openings for controversy. It can be made to bristle
with difficulties. It would be easyto set up a thorn hedge and keepthe sheep
out of the pasture, or to so pelt eachother with the stones as to leave the fruit
untasted. I feelmore inclined to chime in with that ancient father against
whom a clamorous disputant shouted, "Hear me! Hear me!" "No," saidthe
father, "I will not hear you, nor shall you hear me, but we will both be quiet
and hear what Christ has to say." Note —
I. THE APPOINTED WAY OF OUR SALVATION IS BY THE FREE GIFT
OF GOD. Salvationis bestowed —

1. Without regardto any merit, supposed or real. Grace is not a fit gift for the
righteous, but for the undeserving. It is according to the nature of God to pity
the miserable and forgive the guilty, "for He is good, and His mercy endureth
forever."
2. Irrespective of any merit which God foreseeswill be in man. Foresightof
the existence ofgrace cannotbe the cause ofgrace. GodHimself does not
foresee thatthere will be any goodthing in any man, except what He foresees
that He will put there.
3. Without reference to conditions which imply any desert. But I hear one
murmur, "Godwill not give grace to men who do not repent and believe." I
answer, "Godgives men grace to repent and believe, and no man does so till
first grace is given him." Repentance and faith may be conditions of receiving,
but they are not conditions of purchasing, for salvationis without money and
without price.
4. Over the head of sin and in the teeth of rebellion, "Godcommendeth His
love toward us, in that, while we were yet sinners," etc. Many of us have been
savedby grace ofthe most abounding and extraordinary sort.
5. Through the one man Jesus Christ. People talk about a "one man
ministry." I was lost by a one man ministry when father Adam fell in Eden,
but I was savedby a one man ministry when Jesus bore my sin in His own
body on the tree.
II. IT IS CERTAIN THAT GREAT EVILS HAVE COME TO US BY THE
FALL.

1. We have lost the Gardenof Eden and all its delights, privileges, and
immunities, its communion with God, and its freedom from death.
2. We have been born to a heritage of sorrow.
3. We came into the world with a bias towards evil.
4. We are made liable to death, and are sure to bow our heads beneath the
fatal stroke.
5. While we live we know that the sweatof our brow must pay the price of our
bread.
6. Our children must be born with pangs and travail.
III. FROM THE FALL WE INFER THE MORE ABUNDANT CERTAINTY
THAT SALVATION BY GRACE THROUGH CHRIST JESUS SHALL
COME TO BELIEVERS. For —
1. This appears to be more delightful to the heart of God. I canunderstand
that God, having so arranged it that the human race should be regardedas
one, should allow the consequences ofsin to fall upon succeeding generations
of men; but yet I know that He takes no pleasure in the death of any, and
finds no delight in afflicting mankind. If God has so arrangedit that in the
SecondAdam men rise and live, it seems to me most gloriously consistentwith

His gracious nature and infinite love that all who believe in Jesus shouldbe
savedthrough Him.
2. It seems more inevitable that men should be saved by the death of Christ
than that men should be lostby the sin of Adam. It might seempossible that,
after Adam had sinned, God might have said, "Notwithstanding this covenant
of works, I will not lay this burden upon the children of Adam"; but it is not
possible that after the eternal Son of God has become man, and has bowedHis
head to death, God should say, "Yet after all I will not save men for Christ's
sake."
3. Look at the difference as to the causes ofthe two effects. Look at the
occasionofour ruin — "the offence of one" — a finite being, who therefore
cannot be compared in powerwith the grace ofthe infinite God; the sin of a
moment, and therefore cannotbe comparedfor force and energywith the
everlasting purpose of Divine love. The grace ofGod is like His nature,
omnipotent and unlimited. God is not only gracious to this degree orto that,
but He is gracious beyond measure;we read of "the exceeding riches of His
grace." He is "the God of all grace."
4. The difference of the channels by which the evil and the goodwere severally
communicated to us. In eachcase it was "by one," but what a difference in the
persons!(1) Let us not think too little of the head of the human family. Yet
what is the first Adam as compared with the Second? He is but of the earth,
earthy, but the SecondMan is the Lord from heaven. Surely, then, if Adam
with that puny hand of his could pull down the house of our humanity, that
greaterMan, who is also the Son of God, can fully restore us.(2)Adam
commits one fault and spoils us, but Christ's achievements are many as the
stars of heaven.(3)Adam did but eat of the forbidden fruit, but Christ died. Is
there any comparisonbetweenthe one act of rebellion in the garden and the

matchless deedof superlative obedience upon the Cross ofCalvary which
crowneda life of service?
5. From the text you may derive a greatdeal of comfort.(1)A babe is born
into the world amid greatanxiety because ofits mother's pains; but while
these prove how the consequences ofthe fall are with us ("in sorrow shalt
thou bring forth children"), they also assure us that the SecondAdam can
abundantly bring us bliss through a secondbirth.(2) Inasmuch as we have
seenthe thorn and the thistle because ofone Adam, we may expectto see a
blessing on the earth because ofthe SecondAdam. Therefore with unbounded
confidence do I believe the promise: "Instead of the thorn shall come up the
fir tree, and insteadof the briar shall come up the myrtle tree," etc.(3)Did not
the Lord say, "In the sweatof thy brow shalt thou eatbread"? Ought not
your labour to be an argument by which your faith shall prove that in Christ
Jesus there remaineth a rest for the people of God.(4)Did the first Adam
through his disobedience lift the latch for death? It is surely so. Therefore I
believe with the greaterassurance thatthe SecondAdam can give life to these
dry bones, canawake allthese sleepers, and raise them in newness oflife.
IV. IF FROM THE FALL OF ADAM SUCH GREAT RESULTS FLOW,
GREATER RESULTS MUST FLOW FROM THE GRACE OF GOD AND
THE GIFT BY GRACE, WHICH IS BY ONE MAN, JESUS CHRIST.
Suppose that Adam bad never sinned, and we were unfallen beings, yet our
standing would have remained in jeopardy. We have now losteverything in
Adam, and so the uncertain tenure has come to an end; but we that have
believed have obtained an inheritance which we hold by a title which Satan
himself cannotdispute: "All things are yours, and ye are Christ's, and Christ
is God's." By the greattransgressionofAdam we lost our life in him; but in
Christ we live againwith a higher and nobler life. The Lord Jesus has also
brought us into a nearer relationship to God than we could have possessedby
any other means. We were God's creatures, but now we are His sons. We have
lost paradise, but we shall possess thatof which the earthly garden was but a

lowly type: we might have eatenof the luscious fruits of Eden, but now we eat
of the bread which came down from heaven; we might have heard the voice of
the Lord God walking in the garden in the coolof the day, but now, like
Enoch, we may walk with Godafter a nobler and closerfashion. We are now
capable of a joy which unfallen spirits could not have known — the bliss of
pardoned sin. The bonds which bind redeemed ones to their God are the
strongestwhich exist.
(C. H. Spurgeon.)
The love of God
Prof. Godet.
is a love which gives another love; it is the grace of a Fathergiving the love of
a Brother.
(Prof. Godet.)
The advantages accruing to the race from the fall
J. Wesley, M. A.
How common and bitter is the outcry againstour first parent for the mischief
he entailed on his posterity; and it were wellif the complaint ended there, but
it glances from Adam to his Creator. "Did not God foresee that he would
abuse his liberty, and know all the baneful consequencesofthe act? Why,
then, did He permit it?" BecauseHe knew that "not as the offence, so is the
free gift"; that the evil resulting from the former was not as the goodresulting
from the latter, not worthy to be compared with it. If Adam had not fallen —
I. CHRIST HAD NOT DIED AND THE WORLD HAD MISSED THE MOST
AMAZING DISPLAY OF GOD'S LOVE. So —

1. There could have been no such thing as faith in God thus loving the world;
nor faith in Christ as "loving us, and giving Himself for us"; nor faith in the
Spirit as renewing the image of God in our hearts.
2. The same blank could have been left in our love. We might have loved God
as our Creatorand Preserver, but we could not have loved Him under the
nearestand dearestrelation. We might have loved the Sonof God as being
"the brightness of His Father's glory," but not as having borne our sins. We
could not have loved the Spirit as revealing to us the Fatherand the Son, as
opening our eyes and turning us from darkness to light, etc.
3. Norcould we have loved our neighbour to the same extent: "If God so loved
us we ought to love one another."
II. WE HAD MISSED THE INNUMERABLE BENEFITSWHICH FLOW
THROUGH OUR SUFFERINGS.Had there been no suffering, a considerable
part of religion, and in some respects the most excellent part, could have had
no place.
1. Upon this foundation our passive graces are built; yea, the noblest of them
— the love which endureth all things. Here is the ground for resignation, for
confidence in God, for patience, meekness,gentleness,long suffering, etc.
2. These affordopportunities for doing goodwhich could not otherwise have
existed.
III. HEAVEN WOULD HAVE BEEN LESS GLORIOUS.

1. We should have missed the fruit of those graceswhichcould not have
flourished but for our struggle with sin here. Superior nobleness on earth
means superior happiness in heaven.
2. We should have missed the reward which will accrue to innumerable good
works which could not otherwise have been wrought, such as relief of distress,
etc.
3. We should have missed the "exceeding and eternalweight of glory" which
is to be the recompense of our light affliction.
IV. OUR SALVATION WOULD HAVE BEEN LESS SECURE. Unless in
Adam all had died, every man must have personally answeredfor himself,
and, as a consequence, if he had once sinned there would have been no
possibility of his rising again. Now who would wish to hazard eternity on one
stake? Butunder the economyof redemption if we fall we may rise again.
Conclusion:See, then, how little reasonthere is to repine at the fall of our first
parents, since here from we may derive such unspeakable advantages. IfGod
had decreedthat millions should suffer in hell because Adam sinned it would
have been a different matter; but on the contrary, He has decreedthat every
man may be a gainer by it, and no man can be a loserbut through his own
choice.
(J. Wesley, M. A.)
COMMENTARIES

Ellicott's Commentary for English Readers
(15) Now comes the statementof the contrastwhich extends over the next five
verses. The points of difference are thrown into relief by the points of
resemblance. These maybe, perhaps, best presentedby the subjoined
scheme:—
Persons ofthe action.
One man, Adam.
One Man, Christ.
The action.
One actof trespass.
One actof obedience.
Characterof the action viewedin its relation to the Fall and Salvation of man.
The greatinitial trespass or breachof the law of God.
The greataccomplishedwork of grace, orthe gift of righteousness.
Persons affectedby the action.

All mankind.
All mankind.
Proximate effectof the action.
Influx of many transgressions.
Clearing awayof many transgressions.
Ulterior effectof the action.
Death.
Life.
The offence.—Perhaps rather, trespass,to bring out the latent antithesis to
the obedience ofChrist. (Ellicott.)
One . . . many.—Substitute throughout this passage, “the one,” “the many.”
By “the many,” is meant “mankind generally,” “allmen.” Dr. Lightfoot
quotes Bentleyon the importance of this change:“By this accurate version
some hurtful mistakes aboutpartial redemption and absolute reprobation had

been happily prevented. Our English readers had then seenwhat severalof
the Fathers saw and testified, that the many, in an antithesis to the one, are
equivalent to all in Romans 5:12, and comprehend the whole multitude, the
entire species ofmankind, exclusive only of the one.” “In other words,” Dr.
Lightfoot adds, “the benefits of Christ’s obedience extend to all men
potentially. It is only human self-will which places limits to its operation.”
Much more.—BecauseGodis much more ready to exercise mercy and love
than severity, to pardon than to punish.
The grace ofGod, and the gift by grace.—ThegraceofGod is the moving
cause, its result is the gift (of righteousness, Romans 5:17)imputed by His
gracious actto the many.
BensonCommentary
Romans 5:15-16. But not as the offence, &c. — The apostle now describes the
difference betweenAdam and Christ, and that much more directly and
expresslythan the agreementbetweenthem. Now, the fall and the free gift
differ, 1st, In amplitude, Romans 5:15; Romans 2 d, He, from whom sin came,
and He from whom the free gift came, (termed also the gift of righteousness,)
differ in power, Romans 5:16; Romans 3 d, The reasonof both is subjoined,
Romans 5:17; Romans 4 th, This premised, the offence and the free gift are
compared with regard to their effect, Romans 5:18. And with regardto their
cause, Romans 5:19. Notas the offence — The sin of Adam, and the misery
that follows upon it; so also is the free gift — The benefit that arises to us from
the obedience ofChrist; that is, there is not a perfectequality and proportion
betweenthe evil that comes through Adam, and the benefit that comes by
Christ: they are not equal in their influence and efficacy. For if through the
offence of one many be dead — If the transgressionofone mere man was
effectualto bring down death, condemnation, and wrath upon all his
posterity, or natural seed;much more the grace of God — His love and

favour; and the gift — The salvation;by grace, whichis by one man — Who,
however, is God as well as man; even Jesus Christ — The divinely-
commissionedand anointed Saviour; hath abounded unto many — Is more
abundantly efficacious to procure reconciliation, pardon, righteousness,and
life, for all that will acceptthem, and become his spiritual seed. The apostle’s
design here is to compare Adam’s sin and Christ’s obedience, in respectof
their virtue and efficacy, and to show that the efficacyof Christ’s obedience
must needs be much more abundant than that of Adam’s sin. And not, &c. —
As there is a difference in respectof the persons from whom these effects are
derived, and the advantage is on the side of Christ; so there is a difference also
in respectof the extent of the efficacyof their acts:thus, one sin brought
condemnation; the mischief arose from one offence:here not only that one sin,
but also many sins, — yea, all the sins of believers, — are pardoned, and their
nature is renewed:so that the benefit exceeds the mischief. For the judgment
— The guilt which exposedto judgment; was by one — Namely, by one
offence;to Adam’s condemnation — Occasioning the sentence ofdeath to be
passedupon him, which, by consequence, overwhelmedhis posterity: but the
free gift — To χαρισμα, the gift of grace, is of many offences — Extends to the
pardon not only of that original sin, but of all other personaland actualsins;
unto justification — Unto the purchasing of it for all men, notwithstanding
their many offences, and the conferring of it upon all the truly penitent that
believe in Christ.
Matthew Henry's Concise Commentary
5:15-19 Through one man's offence, all mankind are exposedto eternal
condemnation. But the grace and mercy of God, and the free gift of
righteousness andsalvation, are through Jesus Christ, as man: yet the Lord
from heaven has brought the multitude of believers into a more safe and
exalted state than that from which they fell in Adam. This free gift did not
place them anew in a state of trial, but fixed them in a state of justification, as
Adam would have been placed, had he stood. Notwithstanding the differences,
there is a striking similarity. As by the offence of one, sin and death prevailed
to the condemnation of all men, so by the righteousness ofone, grace prevailed
to the justification of all relatedto Christ by faith. Through the grace ofGod,
the gift by grace has abounded to many through Christ; yet multitudes choose

to remain under the dominion of sin and death, rather than to apply for the
blessings ofthe reign of grace. But Christ will in nowise castout any who are
willing to come to him.
Barnes'Notes on the Bible
But not as the offence - This is the first point of contrastbetweenthe effectof
the sin of Adam and of the work of Christ. The word "offence" means
properly a fall, where we stumble over anything lying in our way It then
means sin in general, or crime Matthew 6:14-15;Matthew 18:35. Here it
means the fall, or first sin of Adam. We use the word "fall" as applied to
Adam, to denote his first offence, as being that act by which he fell from an
elevatedstate of obedience and happiness into one of sin and condemnation.
So also - The gift is not in its nature and effects like the offence.
The free gift - The favor, benefit, or goodbestowedgratuitously on us. It
refers to the favors bestowedin the gospelby Christ. These are free, that is,
without merit on our part, and bestowedonthe undeserving.
For if ... - The apostle does not labor to prove that this is so. This is not the
point of his argument, He assumes thatas what was seenand known
everywhere. His main point is to show that greaterbenefits have resulted from
the work of the Messiahthan evils from the fall of Adam.
Through the offence of one - By the fall of one. This simply concedes the fact
that it is so. The apostle does not attempt an explanation of the mode or
manner in which it happened. He neither says that it is by imputation, nor by
inherent depravity, nor by imitation. Whichever of these modes may be the
proper one of accounting for the fact, it is certain that the apostle states
neither. His objectwas, not to explain the manner in which it was done, but to
argue from the acknowledgedexistenceofthe fact. All that is certainly
establishedfrom this passageis, that as a certain fact resulting from the

transgressionof Adam, "many" were "dead." This simple fact is all that can
be proved from this passage. Whetherit is to be explained by the doctrine of
imputation, is to be a subject of inquiry independent of this passage. Norhave
we a right to assume that this teaches the doctrine of the imputation of the sin
of Adam to his posterity. For,
(1) The apostle says nothing of it.
(2) that doctrine is nothing but an effort to explain the manner of an event
which the apostle Paul did not think it proper to attempt to explain.
(3) that doctrine is in factno explanation.
It is introducing all additional difficulty. For to say that I am blameworthy, or
ill-deserving for a sin in which I had no agency, is no explanation, but is
involving me in an additional difficulty still more perplexing, to ascertainhow
such a doctrine can possibly be just. The way of wisdom would be, doubtless,
to rest satisfiedwith the simple statement of a factwhich the apostle has
assumed, without attempting to explain it by a philosophical theory. Calvin
accords with the above interpretation. "For we do not so perish by his
(Adam's) crime, as if we were ourselves innocent; but Paul ascribes our ruin
to him because his sin is the cause ofour sin."
(This is not a fair quotation from Calvin. It leaves us to infer, that the
Reformeraffirmed, that Adam's sin is the cause of actualsin in us, on account
of which lastonly we are condemned. Now under the twelfth verse Calvin
says, "The inference is plain, that the apostle does not treat of actualsin, for if
every person was the cause of his own guilt, why should Paul compare Adam
with Christ?" If our author had not stopt short in his quotation, he would

have found immediately subjoined, as an explanation: "I call that our sin,
which is inbred, and with which we are born." Our being born with this sin is
a proof of our guilt in Adam. But whatever opinion may he formed of Calvin's
generalviews on this subject, nothing is more certain, than that he did not
suppose the apostle treatedof actual sin in these passages.
Notwithstanding of the efforts that are made to exclude the doctrine of
imputation from this chapter, the full and varied manner in which the apostle
expresses it, cannot be evaded. "Through the offence of one many be dead" -
"the judgment was by one to condemnation" - "By one man's offence death
reigned by one" - "By the offence ofone, judgment came upon all men to
condemnation" - "By one man's disobedience, many were made sinners," etc.
It is vain to tell us, as our author does" under eachof these clauses
respectively, that the apostle simply states the fact, that the sin of Adam has
involved the race in condemnation, without adverting to the manner; for Paul
does more than state the fact. He intimates that we are involved in
condemnation in a way that bears a certain analogyto the manner in which
we become righteous. And on this last, he is, without doubt, sufficiently
explicited See a former supplementary note.
In Romans 5:18-19 the apostle seems plainly to affirm the manner of the fact
"as by the offence of one," etc., "Evenso," etc. "As by one man's
disobedience," etc., "so,"etc. There is a resemblance in the manner of the two
things compared. It we wish to know how guilt and condemnation come by
Adam, we have only to inquire, how righteousness andjustification come by
Christ. "So," that is, in this way, not in like manner. It is not in a manner that
has merely some likeness, but it is in the very same manner, for although
there is a contrastin the things, the one being disobedience and the other
obedience, yet there is a perfect identity in the manner. - Haldane.

It is somewhatremarkable, that while our author so frequently affirms, that
the apostle states the fact only, he himself should throughout assume the
manner. He will not allow the apostle to explain the manner, nor any one who
has a different view of it from himself. Yet he tells us, it is not by imputation
that we become involved in Adam's guilt; that people "sin in their own
persons, and that therefore they die." This he affirms to be the apostle's
meaning. And is this not an explanation of the manner. Are we not left to
conclude, that from Adam we simply derive a corrupt nature, in consequence
of which we sin personally, and therefore die?)
continued...
Jamieson-Fausset-BrownBible Commentary
15. But—"Yet," "Howbeit."
not as the offence—"trespass."
so also is the free gift—or"the gracious gift," "the gift of grace." The two
casespresentpoints of contrastas well as resemblance.
For if, &c.—rather, "Forif through the offense ofthe one the many died (that
is, in that one man's first sin), much more did the grace ofGod, and the free
gift by grace, eventhat of the one man, Jesus Christ, abound unto the many."
By "the many" is meant the mass of mankind representedrespectivelyby
Adam and Christ, as opposed, not to few, but to "the one" who represented
them. By "the free gift" is meant (as in Ro 5:17) the glorious gift of justifying
righteousness;this is expresslydistinguished from "the grace ofGod," as the
effectfrom the cause;and both are said to "abound" towards us in Christ—in
what sense will appear in Ro 5:16, 17. And the "much more," of the one case
than the other, does not mean that we getmuch more of goodby Christ than

of evil by Adam (for it is not a case ofquantity at all); but that we have much
more reasonto 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].
Matthew Poole's Commentary
But not as the offence, so also is the free gift: q.d. But yet the resemblance
betwixt the first and SecondAdam is not so exactas to admit of no difference;
differences there are, but they are to greatadvantage on Christ’s part: e.g.
Compare Adam’s sin and Christ’s obedience, in respectof their efficacyand
virtue, and you will find a greatdifference.
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, Jesus Christ, hath abounded unto
many: the obedience of Christ (which is the product of his grace and favour)
is much more powerful to justification and salvation, than the sin of Adam
was to condemnation. If the transgressionofmere man was able to pull down
death and wrath upon all his natural seed, then the obedience of one, which is
God as well as man, will much more abundantly avail to procure pardon and
life for all his spiritual seed. He doth not give the pre-eminence unto the grace
of Christ in respectof the number, but of the more powerful efficacyand
virtue.
Gill's Exposition of the Entire Bible
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 ofChrist, which
justifies from that, and all other offences:now, though there is a greatlikeness
betweenAdam and Christ; both are men, the first Adam is called"the one
man", and so is the secondAdam Jesus Christ; partly for the sake ofthe

comparisonbetweenhim and the first, and also to express the truth of his
human nature; and because the Redeemerought to be a man, though not a
mere man; both are sole authors of what they conveyto 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 covenantmade with him and his posterity, and so ceasedin after acts to be
a representative of them; Christ conveys his righteousness, orobedience to the
law, without any additional works ofrighteousness ofours to complete it; and
both convey what they do, "to all" their respective offspring: yet there is a
dissimilitude betweenthem, as to the manner of conveyance and the effects
thereof; the offence or sin of Adam is conveyedin a natural way, or by natural
generation, to all who descendfrom him in that manner; the righteousnessof
Christ is conveyedin 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 ofhis Son; in sending
him to work out one, that would be satisfying to law and justice; and in his
gracious acceptationofit, on the behalf of his people, and the imputation of it
to them; and because ofthe grace ofthe 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 ofthe 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, bestowedupon unworthy persons, so is faith likewise, by which
it is laid hold on and embraced: and as there is a disagreementin 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
effectthe one has, to the far greaterand better influence and effectthe other
has:
for if through the offence of one many be dead; as all Adam's posterity are,
not only subjectto 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 ofGod, and the gift by grace, which is by one man, Jesus
Christ, hath abounded unto many; that is, the righteousness ofChrist, in
which the grace ofGod is so illustrious, is much more effectualto the giving of
life to all his seedand offspring; not barely such a life as Adam had in
innocence, and which he lostby the offence, but a spiritual and an eternalone;
which sheds the exuberance of this grace, whichsecures and adjudges to a
better life than what was lostby the fall.
Geneva Study Bible
{14} But not as the offence, so also is the free gift. For if through the offence of
{s} one many be dead, much more the grace ofGod, and the gift by grace,
which is by one man, Jesus Christ, hath abounded unto many.
(14) Adam and Christ are compared togetherin this respect, that both of
them give and yield to theirs that which is their own: but the first difference
betweenthem is this, that Adam by nature has spreadhis fault to the
destruction of many, but Christ's obedience has be grace overflowedto many.
(s) That is, Adam.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 5:15. But not as is the trespass, so also is the gift of grace. Although
Adam and Christ as the heads of the old and new humanity are typical
parallels, how different nevertheless are the two facts, by which the former
and the latter stand to one another in the relation of type and antitype (on the
one side the παράπτωμα, onthe other the χάρισμα)—different, namely (εἰ γὰρ
κ.τ.λ[1304]), by the opposite effects[1305]issuing from those two facts, on
which that typical characteris based. The question is not as to the different
measure of efficacious power, for this extends alike in both casesfrom one to

all; but as to the different specific kind of effect;there death, here the rich
grace ofGod—the latter the more undoubted and certain (πολλῷ μᾶλλον), as
coming after that deadly effect, which the παράπτωμα had. “Forif (εἰ purely
hypothetical) through the trespass ofone the many died, much more has the
grace ofGod and the gift by grace ofthe one man Jesus Christ become
abundant to the many.” On τὸ παράπτωμα compWis 10:1. The contrastis τὸ
χάρισμα, the work of grace, i.e. the atoning and justifying act of the divine
grace in Christ,[1307]comp Romans 5:17 ff.
ΟἹ ΠΟΛΛΟΊ]the many, namely, according to Romans 5:12 (comp Romans
5:18), the collective posterity of Adam. It is in substance certainlyidentical
with πάντες, to which Mehring reverts;but the contrastto the εἷς becomes
more palpable and strongerby the designationof the collective mass as ΟἹ
ΠΟΛΛΟΊ. Grotius erroneouslysays:“fere omnes, excepto Enocho,” whichis
againstRomans 5:12; Romans 5:18. Such a unique, miraculous exceptionis
not takeninto considerationat all in this mode of looking at humanity as such
on a great scale. Erroneousalso is the view of Dietzsch, following Beck, thatοἱ
πολλοί and then ΤΟῪς ΠΟΛΛΟΎς divide mankind into two classes,ofwhich
the one continues in Adamite corruption (?) while the other is in Christ raised
above sin and death. This theory breaks down even on the historicalaorist
ἀπέθανονand its, according to Romans 5:12, necessaryreference to the
physical death which was given with Adam’s death-bringing fall for all, so
that they collectively(including also the subsequentbelievers) became liable to
death through this παράπτωμα. See onRomans 5:12. It is moreoverclear
from our passagethatfor the explanation of the death of men Paul did not
regard their individual sin as the causa efficiens, oreven as merely medians;
and it is a meaning gratuitously introduced, when it is explained: “the many
sinned and found death, like the one Adam,” (Ewald, Jahrb. II., van Hengel
and others).
πολλῷ μᾶλλον] as in Romans 5:9, of the logicalplus, i.e. of the degree of the
evidence as enhanced through the contents of the protasis, multo potius. “If

Adam’s fall has had so bad an universal consequence, much less canit be
doubted that,” etc. For God far rather allows His goodnessto prevail than His
severity; this is the presupposition on which the conclusionrests. Chrysostom
has correctlyinterpreted π. μᾶλλ. in the logicalsense (ΠΟΛΛῷ ΓᾺΡ ΤΟῦΤΟ
ΕὐΛΟΓΏΤΕΡΟΝ), as does also Theodoret,and recently Fritzsche, Philippi,
Tholuck (who howevertakes in the quantitative plus as well), van Hengel,
Mangold, and Klöpper. The quantitative view (Theophylact: οὐ τοσοῦτον
μόνον, φησὶν, ὠφέλησεν ὁ ΧΡΙΣΤῸς, ὍΣΟΝ ἜΒΛΑΨΕΝ Ὁ ἈΔΆΜ; also
Erasmus, Calvin, Beza, Calovius and others; and in modern times Rückert,
Reiche, Köllner, Rothe, Nielsen, Baumgarten-Crusius, Maier, Hofmann, and
Dietzsch)is opposedto the analogyof Romans 5:17-18; and has also againstit
the consideration, that the measure of punishment of the παράπτωμα (viz. the
death of all) was already quantitatively the greatestpossible, was absolute,
and therefore the measure of the grace, while just as absolute (εἰς τοὺς
πολλούς), is not greaterstill than that measure of punishment, but only stands
out againstthe dark backgroundof the latter all the more evidently in its rich
fulness.[1310]
ἡ χάρις τ. Θεοῦ κ. ἡ δωρεά]the former, the grace ofGod, richly turned
towards the many, is the principle of the latter (ἡ δωρεά = τό χάρισμα in
Romans 5:15, the gift of justification). The δωρεά is to be understood κατʼ
ἐξοχήν, without supplying τοῦ Θεοῦ; but the discourse keeps apartwith
solemn emphasis what is cause and what is effect.
ἐν χάριτι.… Χριστοῦ is not with many expositors (including Rothe, Tholuck,
Baumgarten-Crusius, Philippi, Mehring, Hofmann, and Dietzsch)to be joined
with ἡ δωρεά (the gift, which is procured through the grace of Christ), but
with Fritzsche, Rückert, Ewald, van Hengel, and others, to be connectedwith
ἐπερίσσευσε (has become abundant through the grace ofChrist)—a
constructionwhich is decisivelysupported, not indeed by the absence ofthe
article, since ἡ δωρεά ἐν χάριτι might be conjoinedso as to form one idea, but
by the reason, that only with this connectionthe τῷ.… παραπτώματι in the

protasis has its necessary, strictly correspondent, correlative in the apodosis.
The divine grace and the gift have abounded to the many through the grace of
Christ, just as the many died through the fall of Adam. The χάρις Ἰησοῦ
Χριστοῦ is—as the genitive-relationnaturally suggests ofitself, and as is
rendered obviously certainby the analogyof ἡ χάρις τ. Θεοῦ—the grace of
Jesus Christ, in virtue of which He found Himself moved to accomplishthe
ἱλαστήριον, in accordancewith the Father’s decree, and thereby to procure
for men the divine grace and the δωρεά. It is not therefore the favour in which
Christ stoodwith God (Luther, 1545);nor the grace ofGod receivedin the
fellowship of Christ (van Hengel); nor is it the steadily continued, earthly and
heavenly, redeeming efficacyof Christ’s grace (Rothe, Dietzsch). Comp Acts
15:11, 2 Corinthians 8:9; Galatians 1:6; Titus 3:6; 2 Corinthians 12:8; 2
Corinthians 13:13. The designationof Christ: τοῦ ἑνὸς ἀνθρώπου ʼΙ. Χ., is
occasionedby the contrastwith the one man Adam. Comp 1 Corinthians
15:21;1 Timothy 2:5. To describe the divine glory of this One man
(Colossians1:19)did not fall within the Apostle’s present purpose; but it was
known to the reader, and is presupposedin His χάρις (John 1:14).
τῇ τοῦ]“articuli nervosissimi,” Bengel
εἰς τοὺς πολλούς]belongs to ἐπερίσσ. The πολλοί are likewise here, just as
previously, all mankind (comp πάντας ἀνθρώπους, Romans 5:18). To this
multitude has the grace ofGod, etc., been plentifully imparted (εἰς τ. π.
ἐπερίσσευσε, comp 2 Corinthians 1:5), namely, from the objective point of
view, in so far as Christ’s actof redemption has acquired for all the divine
grace and gift, although the subjective receptionof it is conditioned by faith.
See on Romans 5:18. The expressionἐπερίσσευσε (he does not say merely
ἐγένετο, or some such word) is the echo of his ownblessedexperience.
[1304].τ.λ. καὶ τὰ λοιπά.

[1305]This contrastforbids the taking ἀλλʼ οὐκ.… χάρισμα interrogatively
(Mehring and earlier expositors), and so getting rid of the negation.
[1307]The unhappy and happy consequences respectivelyof the παράπτωμα
and the χάρισμα are not included in these conceptions themselves (in
opposition to Dietzsch). Nor is παράπτωμα to be so distinguished from
παράβασις, that the former connotes the unhappy consequences(Grotius,
Dietzsch). On the contrary, the expressions are popular synonyms, only
according to different figures, like fall (not falling away)and trespass. Comp.
on παράπτ. Ezekiel14:13;Ezekiel15:8; Ezekiel18:24;Ezekiel18:26;Ezekiel
3:20; Romans 4:25; Romans 11:11; 2 Corinthians 5:19; Galatians 6:1;
Ephesians 2:1 et al.
[1310]The way would have been logicallyprepared for the quantitative plus
by the hypothetical protasis only in the event of that which was predicated
being in the two clauses ofa similar (not opposite) kind; in the event therefore
of its having been possible to affirm a salutariness ofthe παράπτωμα in the
protasis. Comp. Romans 11:12;2 Corinthians 3:9; 2 Corinthians 3:11;
Hebrews 9:13 f., Hebrews 12:9; Hebrews 12:25. The main objectionwhich
Dietzsch(following Rothe)raises againstthe interpretation of the logicalplus,
on the ground that we have here two historicalrealities before us, is by no
means tenable. For even in the case of two facts which have takenplace, the
one may be corroboratedand inferred from the other, namely, as respects its
certainty and necessity. If the one has takenplace, it is by so much the more
evident that the other also has takenplace. The historicalreality of the one
leaves all the less room for doubt as to that of the other. The seconddoes not
in this case require to be something still future, especiallyif it be an
occurrence, whichdoes not fall within the range of sensuous perception.
Expositor's Greek Testament
Romans 5:15. At this point the parallel of Adam and Christ becomes a
contrast:not as the παράπτωμα (the word implies the Fall), so also is the

χάρισμα (the gift which is freely provided for sinners in the Gospel, i.e., a
Divine righteousnessand life). οἱ πολλοὶ means “all,” but presents the “all” as
a greatnumber. πολλῷ μᾶλλον: the idea underlying the inference is that God
delights in mercy; if under His administration one man’s offence could have
such far-reaching consequences, much more reasonablymay we feel sure of
the universal influence of one Man’s righteous achievement. This idea is the
keynote of the whole chapter: see Romans 5:9-10;Romans 5:17. ἡ δωρεὰ ἐν
χάριτι is to be construedtogether:to repeatthe article before ἐν χάριτι is not
essential, and ἡ δωρεὰ is awkwardstanding alone. God’s χάρις is shownin the
gift of His Son, Christ’s in His undertaking in obedience to the Fatherthe
painful work of our salvation. εἰς τοὺς πολλοὺς like οἱ πολλοὶ is not opposedto
“all,” but to “one”:it is indeed equivalent to “all,” and signifies that the “all”
are not few. The world is the subject of redemption; if the race suffered
through the first Adam, much more may be argue that what has been done by
the Secondwill benefit the race. ἐπερίσσευσεν: the word is prompted by
Paul’s own experience:the blessednessofthe Christian life far outwent the
misery of the life under condemnation.
Cambridge Bible for Schools andColleges
15. But not] Here, after the parallel of Adam and Christ, is statedthe glorious
difference of the work of Christ. This occupies Romans 5:15-17.—The
difference is, the vastly greaterwonder of His Work and its Result.
offence]Lit. stumbling. Our word “offence” comes fromthe Latin for the
same, and is so used here by E. V.
if] Here (as in Romans 5:10,) the “if” nearly = “as.”
of one] Lit. of the one; the one personalOffender in view.

many be dead] Lit. the many died. See on “allhave sinned,” (an exact
parallel,) Romans 5:12. “The many:”—“many,” in contrastto their one
forefather; “the many,” as those in question here. They are, in this case, all
mankind.
much more, &c.] Here notice the respectin which Redemption is so far “in
excess of” Ruin. Notin respectof numbers affected;because, onany theory,
the redeemedare no more numerous than the ruined, who are the whole race.
It is in respectofthe quality of the cause and the effect. Redemption is a
positive exercise ofsurpassing grace and love, resulting in a glorious and
eternal reversal, in the subjects of it, of the previous ruin; indeed, more than a
reversal, because it brings with it the exaltationgiven to the brethren of the
SecondAdam.—The “much more” here, and in Romans 5:17, is thus q. d.,
“The fall of the First Adam causedvastresults of evil; the work of the far
greaterSecondAdam shall much more cause vastresults of good.”
the grace ofGod] His positive favour; whereas He merely let the law take its
course at the Fall.
the gift, &c.]Lit. the gift in the grace of one Man, Jesus Christ. The “grace of
Christ” is the loving favour to man shewnby Him in His work. The “gift”
which was given “in” (i.e. practically “through,” or “by,”) that grace is the
eternal life of the justified.—“The one Man:”—“Man” is emphatic, indicating
the Lord’s position as the SecondAdam, and, (as this Man is Jesus Christ,)
the supreme greatnessofthe SecondAdam.
hath abounded] Lit. did abound unto the many. The reference is to the
historic fact of His Work. “The many:”—here again, “many” in contrastto
the One-ness oftheir Head; “the many,” as the persons here in question.
These here, (as e.g. Romans 5:13-19 explain,) are the justified. See below on

Romans 5:18.—“Abounded:”—the idea is of Divine liberality in mercy, as
opposedto the no more than legaljustice of the condemnation.
Bengel's Gnomen
Romans 5:15. Ἀλλʼ οὐχ, but not) Adam and Christ, according to contrary
aspects [regardedfrom contrary points of view], agree in the positive
[absolutely], differ in the comparative [in the degree]. Paulfirst intimates
their agreement, Romans 5:12-14, expressing the protasis, whilst leaving the
apodosis, meanwhile, to be understood. Then next, he much more directly and
expresslydescribes the difference: moreover, the offence and the gift differ; 1.
In extent, Romans 5:15; Romans 2. That self-same man from whom sin was
derived, and this self-same Person, from whom the gift was derived, differ in
power, Romans 5:16; and those two members are connectedby anaphora [i.e.,
repeating at the beginning, the same words] not as, [at the beginning of both]
Romans 5:15-16, and the aetiologyin Romans 5:17 [cause assigned;on
aetiology, and anaphora, endix] comprehends both. Finally, when he has
previously statedthis difference, in the way of προθεραπεία [endix;
Anticipatory, precaution againstmisunderstanding], he introduces and
follows up by protasis and apodosis the comparisonitself, viewedin the
relation of effect, Romans 5:18, and in the relation of cause, Romans 5:19.—τὸ
παραπτώμα—τὸχάρισμα, the offence—the gift) The antitheses in this passage
are to be observedwith the utmost care, from which the proper signification
of the words of the apostle is best gathered. Presentlyafter, in this verse, and
then in Romans 5:17, the gift is expressedby synonymous terms.—οἱ πολλοὶ,
the many) this includes in its signification all, for the article has a meaning
relative to all, Romans 5:12, comp. 1 Corinthians 10:17.—ἡ χάρις, grace)
Grace and the gift differ, Romans 5:17; Ephesians 3:7. Grace is opposedto the
offence;the gift is opposedto the words, they are dead, and it is the gift of life.
The Papists hold that as grace, whichis a gift, and what follows grace, as they
define it, they do not consideras a gift, but as merit. But all is without money
or price of ours [the whole, from first to last, is of grace, not of debt or merit
of ours].—ἐν χάριτι Χριστοῦ, in the grace of Christ) see Matthew 3:17; Luke
2:14; Luke 2:40; Luke 2:52; John 1:14; John 1:16-17;Galatians 1:6;
Ephesians 1:5-7. The grace of God is the grace of Christ, conferredby the
Father upon Christ, that it may flow from Him to us.—τῇ τοῦ)Articles most

forcible, Colossians 1:19 : τῇ especially, is very providently [to guard against
mistake]added; for if it were wanting, any one, in my opinion, might suppose
that the words of one, depended on the word gift, rather than on grace. As it
is, [the τῇ being used] it is evident that the grace of God, and the grace of
Jesus Christ, are the things predicated; comp. similarly, Romans 8:35;
Romans 8:39, concerning love [the attribution of it, both to God and to Christ,
as here].—ἑνὸς ἀνθρώπου, of one man) Paul (more than the other apostles,
who had seenHim before His passion)gladly and purposely calls Jesus man,
in this His work, as man for man, 1 Corinthians 15:21;1 Timothy 2:5. Can the
human nature of Christ be excluded from the office of Mediator? When Paul
in this verse calls Christ man, he does not give that appellation to Adam; and
Romans 5:19, where he gives it to Adam, he does not bestow it upon Christ
(comp. Hebrews 12:18, note). The reasonis, doubtless, this, both Adam and
Christ do not sustainour manhood at the same time; and either Adam
rendered himself unworthy of the name of man; or the name of man is
scarcelysufficiently worthy of Christ. Moreover, Christ is generally
denominated from His human nature, when the question is about bringing
men to God, Hebrews 2:6, etc.: from His Divine nature, when the subject
under discussionis the coming of the Saviour to us, and the protectionwhich
He affords us, againstour enemies, Titus 2:13. No mention is here made of the
Mother of God; and if her conceptionwas necessarilyimmaculate, she must
have had no father, but only a mother, like Him, to whom she gave birth.
[Cohel. or Ecclesiastes7:29.]
Pulpit Commentary
Verses 15-17. -But not as the trespass, so also is the free gift. For if by the
trespass ofthe one the many died (not, be dead, as in the Authorized Version.
Observe also the articles before "one" and "many"), much more the grace of
God, and the gift by grace, ofthe one Man, Jesus Christ, abounded unto the
many. And not as through one that sinned, so is the gift: for the judgment was
of one (ἐξ ἑνὸς) unto condemnation, but the free gift is of (ἐκ) many offences
unto justification. Forif by the offence ofthe one death reigned through the
one, much more they which receive the abundance of grace and of the gift of
righteousness shallreign in life through the One, Jesus Christ. The purport of
these verses is (while keeping up the view of condemnation and justification

being both derived to all from one) to show how the effects of the latter for
goodfar transcendthose of the former for evil. It is not easy, however, to
explain the apostle's exactintention in the contrasts whichhe draws. He seems
to have written, after his manner, full of ideas which he did not linger to
arrange in clearform. In ver. 15 the contrastbetween "trespass"
(παράπτωμα)and "free gift" (χάρισμα)seems to be the leading idea. The
suggesting thought seems to be - If (as has been shown) one man's trespass
had such far-reaching effects, much more must the grace of God (displayed
also in One) have no less far-reaching effects. God's grace mustbe more
powerful than man's trespass. And it is here assertedthat it was so. The much
more (πολλῷ μᾶλλον) is besttaken (as it must be in ver. 17) in a logical, not a
quantitative sense;i.e. as enforcing the conclusion, not as intensifying the verb
"abounded." So far the effects are not distinctly contrastedin respectto their
extent; all that is implied in this verse is that both reachto the many (οἱ
πολλοὶ), i.e. the whole human race collectively;unless, indeed, the verb
ἐπερίσσευσε implies excessofeffect. It is to be observedthat the phrase οἱ
πολλοὶ does not here mean, as is usual in classicalGreek,the greaterpart, but
the multitude, mankind being regarded collectively. It depends, however, on
the writer's mental horizon whether the phrase, takenby itself, is to be
understood as comprehending all. The considerationis of importance in the
case before us. On the one hand, it may be contended that, in the first clause
of the verse, "the many" must mean all, for that undoubtedly all died (cf. ver.
12, εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν), and that consequentlyall must
be intended also in the secondclause. So also in ver. 19, where it is said that
δίκαιοι κατασταθήσονται οἱ πολλοὶ. And it may be said, further, that the drift
of the whole argument requires the view of the effects of the redemption
being at leastcoextensive with the effects of the fall. But, on the other hand, it
is argued that St. Paul would not have used the phrase οἱ πολλοὶ in vers. 15
and 19 instead of πάντες as in vers. 12 and 18, unless he had intended some
difference of meaning, and that he varied his expressionin order to avoid the
necessaryinference that all would be savedin fact. Certainly he teaches that
the redemption is available and intended for all, as in ver. 18 where it is said
to be εἰς πάντας ἀνθρώπους, εἰς δικαίωσιν;and this, it may be said, is enough
to satisfy the view of its effects (i.e. in purpose and potentially) being
coextensive with the effects of the fall But it does not seemto follow that man's

resistance to grace might not come in as a bar to the entire fulfilment of the
Divine purpose; and hence these passagescannotbe pressedas conclusive for
the doctrine of universal final salvation. But in vers. 16, 17 (to be taken
together, ver. 16 being introduced by καὶ, so as to suggesta new idea, and ver.
17 being connectedwith it by γὰρ) the extent to which grace thus abounded, so
as to transcendthe effects ofthe original transgression, is distinctly set forth.
The thought of these verses may, perhaps, be expressedotherwise, thus: The
one trespass ofthe one original transgressordid indeed render all mankind
liable to condemnation; but the free gift in Christ annulled the effect, not only
of that one trespass, but also of all subsequent trespassesofmankind; an
immense debt, accumulating through the ages ofhuman history, in addition to
the originaldebt, was by that one free grant obliterated. And further, while
the originaltrespass introduced a temporary reign of death, the free gift of
righteousness introducedlife, in which the partakers of the gift themselves -
triumphant over Death, who reigned before - shall reign; and, as in ver. 15 the
idea was that God's grace must be more powerful than man's sin, so here it is
implied that life in Christ must be more powerful than death in Adam. Life
means here (as elsewhere whenthe life in Christ is spokenof) more than the
present life in the flesh - more than the life breathed into. man when he first
"became (ἐγένετο εἰς) a living soul" (1 Corinthians 15:45). It means the higher
life imparted by "the last Adam," who "became a quickening Spirit" (1
Corinthians 15:45); eternallife with God, in the life of Christ risen,
swallowing up mortality (2 Corinthians 5:4; cf. also John 11:25). Thus the
"free gift" not only reverses the far-reaching effects of the original
transgression, but even transcends what is intimated in Genesis as givento
man in Paradise before his fall. The next two verses (18, 19), introduced by
ἄρα οῦν, are a summing up of what has been alreadysaid or implied.
Vincent's Word Studies
Of one (τοῦ ἑνὸς)
Rev., correctly, the one - Adam. So the many.
Much more

Some explain of the quality of the cause and effect: that as the fall of Adam
causedvastevil, the work of the far greaterChrist shall much more cause
greatresults of good. This is true; but the argument seems to turn rather on
the question of certainty. "The characterof God is such, from a christian
point of view, that the comparisongives a much more certain basis for belief,
in what is gained through the secondAdam, than in the certainties of sin and
death through the first Adam" (Schaffand Riddle).
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Romans 5:15 But the free gift is not like the transgression. Forif by the
transgressionof the one the many died, much more did the grace of Godand
the gift by the grace of the one Man, Jesus Christ, abound to the many.
(NASB: Lockman)
Greek:All' ouch os to paraptoma, houtos kai to charisma;ei garto tou enos
paraptomati oi polloi apethanon, (3PAAI) pollo mallon e charis tou theou kai
e dorea en chariti te tou enos anthropou IesouChristou eis tous pollous
eperisseusen. (3SAAI) (Grace permeates this verse!)
Amplified: But God’s free gift is not at all to be compared to the trespass [His
grace is out of all proportion to the fall of man]. For if many died through one
man’s falling away(his lapse, his offense), much more profusely did God’s
grace and the free gift [that comes]through the undeserved favor of the one

Man Jesus Christ abound and overflow to and for [the benefit of] many.
(Amplified Bible - Lockman)
NLT: And what a difference betweenour sin and God’s generous gift of
forgiveness. Forthis one man, Adam, brought death to many through his sin.
But this other man, Jesus Christ, brought forgiveness to many through God’s
bountiful gift. (NLT - Tyndale House)
Phillips: But the gift of God through Christ is a very different matter from the
"accountrendered" through the sin of Adam. For while as a result of one
man's sin death by natural consequence became the common lot of men, it
was by the generosityof God, the free giving of the grace ofone man Jesus
Christ, that the love of God overflowedfor the benefit of all men. (Phillips:
Touchstone)
Wuest: But not as the transgression, thus also is the gratuitous favor. For
since by the transgressionofthe one the many died, much more the grace of
God and the gratuitous gift by grace which is of the one Man, Jesus Christ, to
the many will abound.
Young's Literal: But, not as the offence so also is the free gift; for if by the
offence of the one the many did die, much more did the grace of God, and the
free gift in grace ofthe one man Jesus Christ, abound to the many;
BUT THE FREE GIFT IS NOT LIKE THE TRANSGRESSION FOR
(explains why they are "not like")IF BY THE TRANSGRESSION OF THE
ONE THE MANY DIED: all ouch os to paraptoma houtos kai to charisma ei
gar to tou enos paraptomati oi polloi apethanon (3PAAI):

Ro 5:16,17,20;Is 55:8,9;Jn 3:16; 4:10) (Ro 5:12,18;Da 12:2; Mt 20:28;26:28
Romans 5 Resources - Multiple Sermons and Commentaries
Romans 5:12-19:Deathin Adam or Life in Christ? - Steven Cole
Romans 5:12-14 Adam and the Reignof Death - John MacArthur
Romans 5:12-17 DeathThrough Adam; Life Through Christ - John
MacArthur
THE FREE GIFT
But the free gift - Notice that Paul begins with but, which denotes that he is
drawing a clearcontrast. What is he contrasting? At the end of Romans 5:14
he stated that Adam was a type of Him Who was to come referring of course
to Jesus Christ. Yes, Adam is a type of Christ but there are a number of
significant differences. His point therefore is to contrastAdam with Christ
and so in Romans 5:15, 16, 17 he explains how Christ is not like Adam. (See
related discussion- Typology - Study of Biblical types)
Note that there are 3 major contrasts in verses Romans 5:15, 16 and 17…
Romans 5:15 - Adam's Transgressionversus Christ's Free Gift - what Christ
gives contrasts with what Adam did.
Romans 5:16 - Adam's Sin Brought Judgment and the verdict rendered was
"Condemned". Christ's DeathBrought Justification - the contrastthen is
condemnation in Adam and justification in Christ. When Adam sinned, he
was declaredunrighteous and condemned. When a sinner trusts Christ, he is
justified—declaredrighteous in Christ.

Romans 5:17 - BecauseofAdam's Sin, Death reigned. Those Who Receive
Christ Reignin Life.
MacArthur introduces this verse commenting that "Paulcontinues his
analogyof Adam and Christ, showing how the life that was made possible for
all men by Christ’s atoning sacrifice is illustrated antithetically by the death
that was made inevitable for all men by Adam’s sin. It is the truth the apostle
summarizes in his first letter to Corinth: "Foras in Adam all die, so also in
Christ all shall be made alive (1Co 15:22)." (MacArthur, J: Romans 1-8.
Chicago:Moody Press )
S Lewis Johnson in light of the deep doctrinal teaching in this sectionwhich
might "lose" some readers reiteratesthat "The master-thought of the section
is the unity of the many in the one. In Adam's case it is the unity of the many
in a representative who fell. In Christ's case it is the unity of the many in a
representative who overcame, including in His victory all who are in Him.
(Romans 5:13-14 All Under ForeignDomination; Romans 5:15-21 Grace
Abounding and Reigning)
Spurgeonhas an intriguing introductory comment to his sermon entitled
"Honey from a Lion" on Romans 5:16…
This text affords many openings for controversy. It can be made to bristle
with difficulties. For instance, — there might be a long discussionas to the
manner in which the fall of Adam can justly be made to affectthe condition of
his posterity. When this is settledthere might arise a question as to the exact
way in which Adam’s fault is connectedwith ourselves — whether by
imputation of its sin, or in what other form; and then there might be further
dispute as to the limit of the evil resulting from our first parents’ offense, and
the full meaning of the fall, original sin, natural depravity, and so forth. There

would be another splendid opportunity for a greatbattle over the question of
the extent of the redeeming work of the Lord Jesus Christ;whether it covers,
as to persons, the whole area of the rain of the Fall; whether, in fact, full
atonement has been made for all mankind or only for the elect. It would be
easyin this way to setup a thorn-hedge, and keepthe sheepout of the
pasture; or, to use another metaphor, to take up so much time in pelting each
other with the stones as to leave the fruit untasted.
I have, at this time, neither the inclination nor the mental strength either to
suggestorto remove the difficulties, which are so often the amusement of
unpractical minds. I feel more inclined to chime in with that ancient father of
the church who declined controversyin a wise and explicit manner. He had
been speaking concerning the things of God and found himself at length
confounded by a certain clamorous disputant, who shouted againand again,
“Hearme! Hear me!” “No,” saidthe father, “I will not hear you, nor shall you
hear me; but we will both be quiet and hear what our Lord Jesus Christhas
to say.”
So we will not at this time listen to this side nor to that; but we will bow our
ear to hear what the Scripture itself hath to say apart from all the noise of sect
and party. My object shall be to find out in the text that which is practicallyof
use to us, that which may save the unconverted, that which may comfortand
build up those of us who are brought into a state of reconciliationwith God;
for I have of late been so often shut up in my sick chamber that when I do
come forth I must be more than ever eagerforfruit to the glory of God. We
shall not, therefore, dive into the deeps with the hope of finding pearls, for
these could not feed hungry men; but we will navigate the surface of the sea,
and hope that some favoring wind will bear us to the desired haven with a
freight of corn wherewithto supply the famishing. May the Holy Spirit bless
the teaching of this hour to the creationand nourishment of saving faith.

At this point what had been a parallel comparison, now begins a contrastof
the work of Christ with that of Adam.
Sanday and Headlam add that "In both cases there is a transmissionof
effects:but there the resemblance ends. In all else the false step (or Fall, as we
call it) of Adam and the free gift of God’s bounty are most unlike. The fall of
that one representative man entailed death upon the many members of the
race to which he belonged. Can we then be surprised if an act of such different
quality—the free unearned favour of God, and the gift of righteousness
bestowedthrough the kindness of that other Representative Man, Jesus
Messiah—shouldhave not only cancelledthe effectof the Fall, but also
brought further blessings to the whole race? (Romans 5 Commentary)
Cranfield explains that "The purpose of Romans 5:15, 16, 17 is to drive home
the vastdissimilarity betweenChrist and Adam, before the formal
comparisonbetweenthem is made in v. 18f, and so to preclude possible
misunderstanding of that comparison. (Cranfield, C. E. B Exegetical
Commentary on the Epistle to the Romans. Vol 1: Ro 1-8.;Volume 2: Romans
9-16)
Hendriksen agrees writing that "In these verses Paulshows that the parallel
Adam-Christ is mainly one of contrast, in the sense that Christ’s influence for
goodfar outweighs Adam’s effectiveness forevil: the free gift is “not like the
trespass,”that is, is far more effective than the trespass. (Hendriksen, W., &
Kistemaker, S. J. NT Commentary Set. BakerBook)
Free gift (grace gift) (5486)(charisma from charis = grace + the ending --ma
which indicates the result of something, in this case the result of grace)is a gift
of grace or an undeserved benefit. It refers something given by God
completely apart from human merit.

Note that in 16 of the 17 uses in the NT charisma is connectedto God as the
Giver and is always the word used to describe the gifts of the Spirit.
In Romans, Paul uses charisma in reference to the gift of salvation (Romans
5:15, 16;Ro 6:23-note), the blessings of God (Ro 1:1-note, Ro 11:29-note), and
divine enablements for ministry (Ro 12:6-note). Every other use of the word
by Paul, and the one by Peter (1Pe 4:10, 11, 12, 13-note), relates it to the
divine enablements for believers to minister in the powerof the Holy Spirit.
Vine writes that charisma is "a gift of grace, a gift involving grace (charis)on
the part of God as the donor, is used of His free bestowments upon sinners
(Ro 5:15, 16; 16:23;11:29)
Denny remarks that charisma is "The gift which is freely provided for sinners
in the Gospel, i.e., a Divine righteousness andlife." (Romans 5 Commentary
Expositor's Greek Testament)
If by the transgressionofthe one - If (could be rendered "since" or"if as is
the case")introduces a conditional statementthat is assumedfulfilled (Adam
did have one transgression= the first one in Genesis 3). The one is clearly
Adam, who is not mentioned by name after Romans 5:14. Note not it is not
transgressions plural but the (specific) transgression, the one sin referred to
earlier.
The dictionary definition of the English word transgressionis "an act of
“going beyond” or violating a duty, command, or law."

You Can't Work ForIt - On Wednesdayevenings, the church my family
attends becomes a busy place. We give awaya truckload of food to people who
are struggling to get by. We’re grateful to be able to help meet a physical need
in their lives. Another important part of this ministry is visiting these folks
later and sharing the gospelof Christ with them.
Understandably, we must have some guidelines for a ministry like this, and
one of them is: You can’t work for this food.
The church has already bought the food, so nothing anyone does canpay for
it. The only way a person can getthe food is to acceptit as a free gift. No one
is allowedto unload the food from the truck, pass it out, or do anything else
with the intention that such efforts will earn this food. It’s absolutelyfree.
Sound familiar? It should. Jesus bought our souls with His death, and He
offers us salvationthat is free and paid for (Ro 5:15; Ro 6:23). We can’t earn
it, no matter what we do (Ephesians 2:8, 9). All we cando is reachout to Jesus
by repenting of our sin and receiving His free gift of eternallife.
Have you acceptedthe salvationJesus offers? Please do. Reachoutand take
it. It’s free. —J D Branon (Our Daily Bread)
The righteousness ofChrist
Is free to everyone;
But we must face our guilt,
And trust God's precious Son. —D. De Haan

Our salvationwas costlyto God,
but it's free to us.
Transgression(3900)(paraptoma from parapipto = fall aside from para =
aside + pipto = fall) (Ro 4:25-note) means a falling beside, deviation from a
path or departing from the norm. Note that even the root meaning of
paraptoma implies The Fall of Man. By extension, it carries the idea of going
where one should not go, and therefore is sometimes translated“trespass”.
Here it refers to the trespass ofeating "from the tree of the knowledge ofgood
and evil" Genesis 2:17. The picture is that of one who stumbles or falls. The
idea behind transgressions is that one has crosseda line, challenging God's
boundary, whereas the idea behind sins (hamartia 266)is missing a mark, the
perfect standard of God. Paraptoma is a very fitting description for the "fall"
of Adam in the Garden of Eden.
Ray Pritchard explains transgression(trespass)noting that it "means to go
beyond the border. You "trespass" whenyou enter someone's property
illegally. It's what happens when you deliberately break a rule. Someone may
draw a line in the sand and say, "If you cross that line, you'll be in trouble."
Trespassingis what you do when you say, "Oh yeah! You just watchme."
And you stepacross the line. That's what happened in Eden. God drew a line
in the sand and said, "Don't cross it." Adam said, "Watchme." And he
deliberately "crossedthe line" when he ate the forbidden fruit. (Readhis full
message-Romans 5:15-21 Paradise Regained)
Barnes writes that "We use the word fall as applied to Adam, to denote his
first offence, as being that actby which he fell from an elevatedstate of
obedience and happiness into one of sin and condemnation. (Romans 5
Commentary)

The many died - In context the phrase the many identifies the totality of
mankind.
Through the offense of Adam the many (all of Adam’s descendants = all
mankind) incurred the penalty of death. Similarly, the many (i.e., all the
redeemed) have incurred the free gift of eternal life through the Last Adam,
Jesus Christ. The dissimilarity is seenin the phrase, much more… the grace of
God. The grace of God, which is the ground of our justification, is contrasted
with the sin of Adam, because it is greaterin quality and greaterin degree
than Adam’s sin. In Adam we got what we deserved, condemnation and guilt.
In Christ we have receivedmuch more of what we do not deserve, mercyand
grace.
Spurgeonobserves that…
It Is Certain That Great Evils Have Come To Us By The Fall. Paul speaks in
this text of ours of the “offense,” whichword may be read the “Fall,” which
was causedby the stumbling of our father Adam.
Our fall in Adam is a type of the salvationwhich is in Christ Jesus, but the
type is not able completelyto set forth all the work of Christ: hence the
apostle says,
“But not as the offense, so also is the free gift. For if through the offense of one
many be dead, much more the grace of God, and the gift by grace, whichis by
one man, Jesus Christ, hath abounded unto many.”

It is certain, then, that we were heavy losers by the offense of the first father
and head of our race. I am not going into details and particulars (Ro 5:12-
note), but it is clearthat we have lost the garden of Eden and all its delights,
privileges, and immunities, its communion with God, and its freedom from
death. We have lostour first honor and health, and we have become the
subjects of pain and weakness,suffering and death: this is the effectof the
Fall. A desertnow howls where otherwise a garden would have smiled.
Through the sin of Adam we have been born under conditions which are far
from being desirable, heirs to a heritage of sorrow. Our griefs have been
alleviatedby the bounty of God, but still we are not born under such
conditions as might have been ours had Adam remained in his integrity and
kept his first estate.
We came into the world with a bias towards evil. Those ofus who have any
knowledge ofour own nature must confess that there is in us a strong
tendency towards sin, which is mixed up with our very being. This is not
derived solelyfrom faults of education, or from the imitation of others; but
there is a bent within us in the wrong direction, and this has been there from
our birth. Alas! that it should be so;but so it is.
In addition to having this tendency to sin, we are made liable to death — nay,
not liable alone, but we are sure in due time to bow our heads beneath the
fatal stroke. Two only of the human race have escapeddeath (Enochand
Elijah), but the resthave left their bodies here to moulder back into mother
earth, and unless the Lord cometh speedily, we expectthat the same thing will
happen to these bodies of ours. While we live we know that the sweatof our
brow must pay the price of our bread; we know that our children must be
born with pangs and travail; we know that we ourselves must return to the
dust from whence we are taken;for dust we are, and unto dust must we
return.

O Adam, thou didst a sad day’s work for us when thou didst hearkento the
voice of thy wife and eatof the forbidden tree. The world has no more a
Paradise anywhere, but everywhere it has the place of wailing and the field of
the dead. Where can you go and not find traces ofthe first transgressionin
the sepulcherand its mouldering bones? Every field is fattened with the dust
of the departed: every wave of the sea is tainted with atoms of the dead.
Scarcelyblows a March wind down our streets but it sweeps aloftthe dust
either of Caesaror his slave, of ancient Briton, or modern Saxon; for the
globe is worm-eatenby death. Sin has scarred, and marred, and spoiledthis
creationby making it subject to vanity through its offense.
Thus terrible evils have come to us by an act in which we had no hand: we
were not in the Garden of Eden, we did not incite Adam to rebellion, and yet
we have become sufferers through no deed of ours. Saywhat you will about it,
the factremains, and cannotbe escapedfrom. ("Honey from a Lion" Romans
5:16)
MUCH MORE DID THE GRACE OF GOD AND THE GIFT BY THE
GRACE OF THE ONE MAN JESUS CHRIST ABOUND TO THE MANY:
pollo mallon e charis tou theou kai e dorea en chariti te tou enos anthropou
iesouchristou eis tous pollous eperisseusen(3SAAI):
Eph 2:8
Ro 6:23; 2Cor9:15; Heb 2:9; 1Jn4:9,10;5:11
Ro 5:20; Is 53:11;55:7; 1Jn 2:2; Rev 7:9,10,14, 15, 16, 17
Romans 5 Resources - Multiple Sermons and Commentaries
Romans 5:12-19:Deathin Adam or Life in Christ? - Steven Cole
Romans 5:12-14 Adam and the Reignof Death - John MacArthur

Romans 5:12-17 DeathThrough Adam; Life Through Christ - John
MacArthur
THE MUCH MORES
OF ROMANS 5
Romans 5:9 Much more then, having now been justified by His blood, we shall
be saved from the wrath of God through Him.
Romans 5:10 For if while we were enemies, we were reconciledto God
through the death of His Son, much more, having been reconciled, we shall be
savedby His life.
Romans 5:15 But the free gift is not like the transgression. Forif by the
transgressionof the one the many died, much more did the grace of Godand
the gift by the grace of the one Man, Jesus Christ, abound to the many.
Romans 5:17 For if by the transgressionofthe one, death reignedthrough the
one, much more those who receive the abundance of grace and of the gift of
righteousness willreign in life through the One, Jesus Christ.
Romans 5:20 And the Law came in that the transgressionmight increase;but
where sin increased, grace aboundedall the more (KJV "did much more
abound")
Much more - This introduces Christ's work. His one act of obedience was
immeasurably greaterthan Adam’s one act of condemnation. God's grace is
infinitely greaterfor good than is Adam's sin for evil.

J Vernon McGee comments on much more in Romans 5:12-21 writing that
"whatPaul is (saying is) that we have much more in Christ than we lostin
Adam… Today we are looking forward to something more wonderful than the
Garden of Eden.
The force of this much more seems to be bound up with the recurring use of
"grace"and "gift," suggesting thatthe work of Christ not only cancelledthe
effects of Adam's transgressionso as to put man back into a state of innocence
under a probation such as their progenitor faced, but gives to man far more
than he lost in Adam, more indeed than Adam everhad.
John MacArthur writes that "Christ’s one act of redemption was
immeasurably greaterthan Adam’s one act of condemnation."
Constable adds that "Much more here shows that Jesus Christ did not just
cancelthe effects of Adam’s sin, but he provided more than Adam lostor even
possessed, namely the righteousness ofGod! (Romans 5 ExpositoryNotes)
Calvin explained the more more this way - Since the fall of Adam had such an
effectas to produce ruin of many, much more efficacious is the grace ofGod
to the benefit of many; inasmuch as it is admitted, that Christ is much more
powerful to save, than Adam was to destroy (Romans 5 Commentary)
Ray Pritchard explains much more noting that "when Jesus died on the cross,
He died for others. What Adam did was an actof total selfishness. He didn't
care that others would be hurt by his foolishdecision. When Jesus died, it was
totally for others. He had no sin of His own, so He couldn't be dying for
himself. His death was self-sacrificing. That's why Paul calls it "God's grace"

and "the gift." Adam was thinking only of himself. Christ was thinking of
others. Thus in the very nature of what these two men did, Christ's deed was
greaterthan Adam's misdeed, even as love is greaterthan selfishness. (Read
his full message -Romans 5:15-21 Paradise Regained)
A T Robertsonwrites that much more introduces "Another a fortiori
argument. Why so? As a God of love He delights much more in showing
mercy and pardon than in giving just punishment (Lightfoot). The gift
surpasses the sin."
Hodge has an interesting thought writing that in regard to much more "the
idea is, “If the one dispensation has occurred, much more may the other; if we
die for one, much more may we live by another.” The much more does not
express a higher degree of efficacybut of certainty: “If the one thing has
happened, much more certainly may the other be relied upon.” (Romans 5
Commentary)
Denny writes that regarding much more that "the idea underlying the
inference is that God delights in mercy; if under His administration one man's
offence could have such far-reaching consequences, much more reasonably
may we feel sure of the universal influence of one Man's righteous
achievement. This idea is the keynote of the whole chapter: see Ro 5:9, 10, 17.
(Romans 5 Commentary Expositor's Greek Testament)
Spurgeoncomments on much more (this is a long note but is wellworth
reading slowlyand meditatively)…
If all this mischief has happened to us through the fall of Adam why should
not immense blessing flow to us by the work of Christ? Through Adam’s

transgressionwe lost Paradise, thatis certain; but if anything can be more
certain we may with greaterpositiveness declare thatthe secondAdam will
restore the ruin of the first.
If through the offense of one man many be dead, much more the grace ofGod
and the gift by grace, which is by one man, Jesus Christ, shall abound and has
abounded unto many.
Settle in your minds, then, that the fall of Adam has wrought us greatdamage,
and then be as much assuredthat the life, death, and resurrectionof Christ, in
which we had no hand whatever, must do us greatservice. Believing in Christ
Jesus, it becomes beyond all measure sure to us that we are blessedin Him,
seeing that it is already certain that through the fall of Adam we have become
subject to sorrow and death.
For, first, this appears to be more delightful to the heart of God. It must be
fully according to his gracious nature that salvationshould come to us
through his Son. I can understand that God, having so arrangedit that the
human race should be regardedas one, and should stand or fall before Him in
one man, should carry out the arrangement to its righteous end, and allow the
consequencesofsin to fall upon succeeding generationsof men: but yet I know
that He takes no pleasure in the death of any, and finds no delight in afflicting
mankind.
When the first Adam transgressedit was inevitable that the consequencesof
his transgressionshould descendto his posterity, and yet I can imagine a
perfectly holy mind questioning whether the arrangementwould be carried
out. I can conceive ofangels saying one to another, “Will all men die through
this entrance of sin into the world? Can it be that the innumerable sons of
Adam will all suffer from his disobedience?”

But I cannotimagine any question being raised about the other point, namely,
the result of the work of our Lord Jesus. If God has so arrangedit that in the
secondAdam men rise and live, it seems to me most gloriously consistentwith
his gracious nature and infinite love that it should come to pass that all who
believe in Jesus should be savedthrough Him.
I cannot imagine angels hesitating and saying, “Christ has been born; Christ
has lived; Christ has died; these men have had nothing to do with that: will
God save them for the sake ofhis Son?” Oh, no, they must have felt, as they
saw the Babe born at Bethlehem, as they saw Him living His perfect life and
dying His atoning death, “Godwill bless those who are in Christ; God will
save Christ’s people for Christ’s sake.”
As for ourselves, we are sure that if the Lord executes judgment, which is His
strange work, He will certainly carry out mercy, which is His delight. If He
kept to the representative principle when it involved consequenceswhichgave
Him no pleasure, we may be abundantly assuredthat He will keepto it now
that it will involve nothing but goodto those concernedin it. Here, then, is the
argument, —
“Forif through the offense of one many be dead, much more the grace ofGod,
and the gift by grace, which is by one man, Jesus Christ, hath abounded unto
many.”
This assurance becomesstrongerstillwhen we think that it seems more
inevitable that men should be savedby the death of Christ than that men
should be lost by the sin of Adam. It might seempossible that, after Adam had
sinned, God might have said, “Notwithstanding this covenantof works, I will
not lay this burden upon the children of Adam”; but it is not possible that

after the eternalSon of God has become man, and has bowedHis head to
death, God should say, “Yet after all I will not save men for Christ’s sake.”
Stand and look at the Christ upon the cross, and mark those wounds of His,
and you will become absolutely certainthat sin canbe pardoned, nay, must be
pardoned to those who are in Christ Jesus. Those flowing drops of blood
demand with a voice that cannot be gainsaidthat iniquity should be put away.
If the voice of Abel crying from the ground was prevalent, how much more
the blood of the Only-begottenSon of God, Who through the eternalSpirit
offered Himself without spot? It cannot be, O God, that thou shouldest despise
or forget the sacrifice on Calvary. Grace must flow to sinners through the
bleeding Savior, seeing that death came to men through their transgressing
progenitor.
I do not know whether I shall get into the very soul of this argument as I
desire, but to me it is very sweetto look at the difference as to the causes ofthe
two effects.
Look now at the occasionofour ruin, — “the offense of one.” The one man
transgresses,and you and I and all of us come under sin, sorrow, and death.
What are we told is the fountain of these streams of woe? The one actionof
our first parents. Far be it from me to say a word to depreciate the greatness
of their crime, or to raise a question as to the justice of its consequences. I
think no one can have a more decided opinion upon that point than I have; for
the offense was very great, and the principle which led to our participation in
its results is a just one, and, what is more, is fraught with the most blessed
after-consequencesto fallen men, since it has left them a door of hope of their
rising by the same method which led to their fall.

Yet the sin which destroyed us was the transgressionofa finite being, and
cannot be compared in powerwith the grace ofthe infinite God; it was the sin
of a moment, and therefore cannot be comparedfor force and energywith the
everlasting purpose of divine love.
If, then, the comparatively feeble fount of Adam’s sin sends forth a flood
which drowns the world in sorrow and death, what must be the boundless
blessing poured forth from the infinite source of divine grace?
The grace ofGod is like His nature, omnipotent and unlimited. God hath not
a measure of love, but He is love; love to the uttermost dwells in Him. Godis
not only gracious to this degree orto that, but He is gracious beyond measure;
we read of “the exceeding riches of His grace.” He is “the God of all grace,”
and His mercy is greatabove the heavens. Our largestconceptions fallfar
short of the lovingkindness and pity of God, for “His merciful kindness is
greattowards us.” As high as the heavens are above the earth, so are His
thoughts above our thoughts in the direction of grace.
If, then, my brethren, the narrow fount which yielded bitter and poisonous
waters has sufficed to slay the myriads of the human race, how much more
shall the river of God which is fall of water, even the river of the waterof life,
which proceedethout of the throne of God and of the Lamb, supply life and
bliss to every man that believeth in Christ Jesus?
Thus saith Paul,
“Forif by one man’s offense death reignedby one; much more they which
receive abundance of grace and of the gift of righteousness shallreign in life
by one, Jesus Christ.” (see note Romans 5:17)

That is the argument of the text, and to me it seems to be a very powerful one,
sufficient to dash out the very life of unbelief and enable every penitent man
to say,
“I see what I have lost in Adam, but I also see how much I obtain through
Christ Jesus, my Lord, when I humbly yield myself to Him.”
Furthermore, I would have you note the difference of the channels by which
the evil and the goodwere severallycommunicated to us.
In eachcase it was “by one,” but what a difference in the persons! We fell
through Adam, a name not to be pronounced without reverence, seeinghe is
the chief patriarch of the race, and the children should honor the parent: let
us not think too little of the head of the human family.
Yet what is the first Adam as compared with the secondAdam? He is but of
the earth earthy, but the secondman is the Lord from heaven. He was atbest
a mere man, but our Redeemercounts it not robbery to be equal with God.
Surely, then, if Adam with that puny hand of his could pull down the house of
our humanity, and hurl this ruin on our first estate, that greaterman, Who is
also the Son of God, can fully restore us and bring back to our race the golden
age. If one man could ruin by his fault, surely an infinitely greaterMan in
Whom dwelleth all the fullness of the Godhead bodily can restore us by the
abounding grace ofGod.
And look, my brethren, what this man did. Adam commits one fault and
spoils us; but Christ’s works and achievements are not one, but many as the
stars of heaven. Look at that life of obedience:it is like a crown setwith all

manner of priceless jewels:all the virtues are in it, and it is without flaw in
any point. If one sinful actionof our first covenanthead destroys, shall not a
whole life of holiness, on the part of our secondcovenantrepresentative be
acceptedfor us?
But what is more, Adam did but eat of the forbidden fruit, but our Lord Jesus
died, pouring out his soul unto death, bearing the sin of his people upon
Himself. Such a death must have more force in it than the sad deed of Adam.
Shall it not save as? Is there any comparisonbetween the one actof rebellion
in the garden and the matchless deedof superlative obedience upon the cross
of Calvary which crowneda life of service? Am I sure that the act of
disobedience has done me damage? ThenI am much more certain that the
glorious act of self-sacrificemust be able to save me, and I castmyself upon it
without question or misgiving.
The passionof God’s Only-begotten must have in it infallible virtue for the
remissionof sin. Upon the perfectwork of Jesus my soulhangs at this
moment, without a suspicionof possible failure, and without the addition of
the shadow of a confidence anywhere else. The goodwhich may be supposed
to be in man, his best words and holiest actions, are all to me as the small dust
of the balance as to any title to the favor of God. My sole claim for salvation
lies in that one Man, the gift of God, Who by His life and death has made
atonement for my sin, but that one Man, Christ Jesus, is a sure foundation,
and a nail upon which we may hang all the weightof our eternal interests. I
feel the more confidence in the certainty of salvation by Christ because ofmy
firm persuasionof the dreadful efficacyof Adam’s fall.
Think awhile and it will seemstrange, yet strangelytrue, that the hope of
Paradise regainedshould be argued and justified by the fact of Paradise lost,
that the absolute certainty that one man ruined us should give us an

abounding guarantee that one glorious Man has in very deed effectuallysaved
all those who by faith acceptthe efficacyof His work.
Now, if you have graspedmy thought, and have drunk into the truth of the
text, you may derive a great deal of comfort from it, and it may suggestto you
many painful things which will henceforthyield you pleasure. A babe is born
into the world amid greatanxiety because ofits mother’s pains, but while
these go to prove how the consequencesofthe Fall are still with us, according
to the word of the Lord to Eve, “in sorrow shalt thou bring forth children,”
they also assure us that the secondAdam can abundantly bring us bliss
through a secondbirth, by which we are begottenagain unto a lively hope.
You go into the arable field and mark the thistle, and tear your garments with
a thorn: these prove the curse, but also preachthe gospel. Did not the Lord
God say, “Cursedis the ground for thy sake;thorns also and thistles shall it
bring forth to thee.” Through no fault of ours, for we were not presentwhen
the first man offended, our fields reluctantly yield their harvests. Well,
inasmuch as we have seenthe thorn and the thistle produced by the ground
because ofone Adam, we may expect to see a blessing on the earth because of
the secondand greaterAdam.
Therefore with unbounded confidence do I believe the promise —
“Ye shall go out with joy, and be led forth with peace:the mountains and the
hills shall break forth before you into singing, and all the trees of the field
shall clap their bands. Instead of the thorn shall come up the fir tree, and
instead of the brier shall come up the myrtle tree: and it shall be to the Lord
for a name, for all everlasting sign that shall not be cut off.”

Do you wipe the sweatfrom your brow as you toil for your livelihood? Did not
the Lord say, “In the sweatof thy face shalt thou eat bread”? Ought not your
labor to be an argument by which your faith shall prove that in Christ Jesus
there remaineth a restfor the people of God. In toiling unto weariness youfeel
that Adam’s fall is at work upon you; he has turned you into a tiller of the
ground, or a keeperof sheep, or a workerin metals, but in any case he has
made you weara yoke;say you then to the Lord Jesus,
“BlessedsecondAdam, as I see and feel what the first man did, I am
abundantly certified as to what thou canstaccomplish. I will therefore rest in
thee with all my heart.”
When you observe a funeral passing slowlyalong the street, or enter the
churchyard, and notice hillock after hillock above the lowly beds of the
departed, you see setforth evidently before your eyes the result of the Fall.
You ask, — Who slew all these? and at what gate did the fell destroyerenter
this world? Did the first Adam through his disobedience lift the latch for
death? It is surely so.
Therefore I believe with tile greaterassurancethat the second Adam can give
life to these dry bones, canawake allthese sleepers, and raise them in newness
of life. If so weak a man as Adam by one sin has brought in death, to pile the
carcasesofmen heaps upon heaps, and make the earth reek with corruption,
much more shall the glorious Son of God at His coming callthem again to life
and immortality, and renew them in the image of God. How blessedare those
words, —
“Now is Christ risen from the dead, and become the first fruits of them that
slept, Forsince by man came death, by man came also the resurrectionof the
dead. Foras in Adam all die, even so in Christ shall all be made alive. The

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