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the renovation of our nature, and our being restored to the image of God, so, σwŷrooμela ev on Swn aurou, may be rendered we shall be saved IN his life; for, I suppose, it is pretty generally agreed, that the life of God, in the soul of man, is essential to its salvation. 4. The example also of the life of Christ, is a means of salvation. He hath left us an example that we should follow his steps; and he that followeth him, shall not walk in darkness, but shall have the light of LIFE, John viii. 12.

whose life is devoted to the public good: for such a person, peradventure, some who have had their lives perhaps preserved by his bounty, would even dare to die: but such cases may be considered merely as possible: they exist, it is true, in romance: and we find a few rare instances of friends exposing themselves to death for their friends. See the case of Jonathan and David; Damon and Pythias, Val. Max. lib. iv. c. 7. And our Lord says, John x. 11, 12, Greater love hath || no man than this, that a man lay down his life for his friend. This is the utmost we can expect among men. Verse 11. We also joy, (xxvxwuevo, we exult, or glory) Verse 8. But God commendeth his love, &c.] Euvisyol, in God, &c.] We now feel that God is reconciled to us, and God hath set this act of infinite mercy in the most con- we are reconciled to him: the enmity is removed from our spicuous light, so as to recommend it to the notice and admi-souls; and He, for Christ's sake, through whom we have re

ration of all.

While we were yet sinners] We were neither righteous nor good; but impious and wicked. See the preceding verse, and see the note on ver. 6.

ver. 6.

ceived the atonement, naraλλayry, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory. It was certainly improper to translate xaraλλay here, by atonement, instead of reconciliation; as xaraλλacow, signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from xara intensive, and aλλarow

Verse 9. Much more then, being now justified] If Jesus Christ, in his endless compassion towards us, gave his life for ours, while we were yet enemies; being now justified by his blood, by his death on the cross; and thus reconciled to God, we shall be saved from wrath, from punishment for past transgression, through him, by what he has thus suffered for us. Verse 10. For if, when we were enemies] See under to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to We were reconciled] The enmity existing before, ren-him by the death of his Son; and thus there is a glorious dered the reconciliation necessary. In every human heart change from enmity to friendship; and we can exult in God there is a measure of enmity to holiness; and, consequently, through our Lord Jesus Christ, by whom we have received to the author of it. Men seldom suspect this; for one pro- this reconciliation. Though boasting is forbidden to a Jew, perty of sin is, to blind the understanding, so that men do not because his is a false confidence; yet boasting is enjoined know their own state. to a Christian; to one reconciled to God: for, his boasting is only in that reconciliation, and the endless mercy by which it was procured. So, he that glorieth, boasteth, must glory in the Lord.

We shall be saved by his life.] For, as he died for our sins, so he rose again for our justification: and his resurrection to life, is the grand proof that he has accomplished whatever he had purposed in reference to the salvation of man. 2. This may be also understood of his life of intercession: for it is written, he ever LIVETH to make INTERCESSION for us, Heb. vii. 25. Through this life of intercession at the right hand of God, we are spared and blessed. 3. And it will not be amiss to consider that, as our salvation implies

Verse 12. Wherefore, as by one man, sin entered into the world] From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove, that as all mankind stood in need of the grace of God in Christ, to redeem them from their sins; so this grace has been afford. ed equally to all, both Jews and Gentiles.

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Dr. Taylor has given the following analysis of the apostle's mode of argumentation. The argument stands thus." The consequences of Christ's obedience extend as far as the consequences of Adam's disobedience. The consequences of Adam's disobedience extend to all mankind; and therefore, so do the consequences of Christ's obedience. Now, if the Jews will not allow the Gentiles any interest in Abraham, as not being naturally descended from him; yet they must own that the Gentiles are the descendants of Adam, as well as themselves; and being all equally involved in the consequences of his sin, from which," (as far as the death of the body is concerned) "they shall all equally be released at the resurrection, through the free gift of God, therefore they could not deny the Gentiles a share in all the other blessings included in the same gift."

13, 14.3. He affirms there is a correspondence between Adam and Christ; or between the aparμa, offence; and the Xapoua free gift, ver. 14. 4. This correspondence, so far as the two opposite parts answer to each other, is justly expressed ver. 18, and 19. and there we have the main or fundamental position of the apostle's argument, in relation to the point which he has been arguing from the beginning of the Epistle; namely, the extensiveness of the grace of the gospel, that it actually reaches to ALL MEN, and is not confined to the Jews. 5. But before he laid down this position, it was necessary that he should shew that the correspondence between Adam and Christ, or between the offence and the gift, is not to be confined strictly to the bounds specified in the position, as if the gift reached no farther than the consequences of the offence; when in reality it extends vastly This argument, besides proving the main point, goes to beyond them, ver. 15, 16, 17. 6. Having settled these shew-1. That the grace of God in the gospel abounds be- || points, as previously necessary to clear his fundamental posiyond, or very far exceeds, the mere reversing of the suffer- tion, and fit to his argument, he then lays down that posiings brought upon mankind by Adam's one offence; as it tion in a diversified manner of speech, ver. 18, 19. just as in bestows a vast surplusage of blessings which have no re- 1 Cor. xv. 20, 21. and leaves us to conclude, from the prelation to that offence, but to the many offences which man- mises laid down, ver. 15, 16, 17. that the gift and the grace, kind have committed; and to the exuberance of the Divine in its utmost extent, is as free to all mankind, who are willing grace. 2. To shew how justly the Divine grace is founded on to accept of it, as this particular instance, the resurrection the obedience of Christ; in correspondence to the dispensation from the dead. They shall all be raised from the dead Adam was under, and to the consequences of his disobe- hereafter: they may all be quickened by the Spirit here. dience if this disobedience involved all mankind in death, 7. Having thus shewn the extensiveness of the Divine grace, it is proper that the obedience of Christ should be the cause in opposition to the dire effects of the law under which Adam not only of reversing that death to all mankind, but also was; that the Jews might not overlook what he intended they of other blessings which God should see fit, (through him,) should particularly observe, he puts them in mind that the to bestow on the world. 3. It serves to explain, and set in law given to Adam, transgress and die, was introduced into a clear view, the difference between the law and grace. It the Jewish constitution by the ministry of Moses; and for was the law, which, for Adam's one transgression, subjected this end, that the offence, with the penalty of death annexed him and his posterity, as included in him when he trans- to it, might abound, ver. 20. But, to illustrate the Divine gressed, to death, without hopes of a revival. It is grace grace, by setting it in contrast to the law, he immediately which restores all men to life at the resurrection; and over adds, where sin, subjecting to death, hath abounded, grace and above that, has provided a gracious dispensation for the hath much more abounded; that is, in blessings bestowed; it pardon of their sins; for reducing them to obedience; for has stretched far beyond both Adam's transgression, and the guarding them against temptations; supplying them with transgressions under the law of Moses, ver. 20, 21. and see strength and comfort; and for advancing them to eternal the note on the first of these verses. life. This would give the attentive Jew a just notion of the law, which himself was under; and under which he was desirous of bringing the Gentiles.

The order in which the apostle handles this argument is this-1. He affirms that death passed upon all men, by Adam's one transgression, ver. 12. 2. He proves this, ver.

Upon this argument the learned doctor makes the following general remarks:

"I. As to the order of time; the apostle carries his arguments backwards from the time when Christ came into the world, (chap. i. 17. to chap. iv.) to the time when the cove. nant was made with Abraham, (chap. iv.) to the time when

Death prevailed in the world

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CHAP. V.

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14 Nevertheless, death reigned from litude of Adam's transgression, who AM, ci 400. Adam to Moses, even over them is the figure of him that was to A.U.C.cir.811. that had not sinned after the simi

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from Adam to Moses.

M.

A. D. cir. 58. An. Olymp. cir. CCIX.2. A.U.C.cir.811.

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a Ch. 4. 15.

Hos. 6. 7. Wisd. 1. 14.

b 1 Cor. 15. 21, 22, 45. Col. 2. 17.

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Verse 13. For until the law, sin was in the world] As death reigned from Adam to Moses; so also did sin. Now, as there was no written law from Adam till that given to Moses; the death that prevailed could not be the consequence of the breach of that law; for sin, so as to be punished with temporal death, is not imputed when there is no law, which shews the penalty of sin to be death. Therefore, men are not subjected to death, for their own personal transgressions, but for the sin of Adam; as through his trans

"II. In this last case, as well as in the two former, he uses law, or forensic terms; judgment to condemnation, justification, justify, made sinners, made righteous. And therefore, as he considers both Jews and Gentiles at the coming of Christ, and Abraham, when the covenant was made with him; so he considers Adam, and all men, as standing in thegression, all come into the world with the seeds of death court, before the tribunal of God. And this was the clear- and corruption in their own nature, superadded to their est and concisest way of representing his arguments."- moral depravity. All are sinful-all are mortal-and all Notes, p. 283. must die.

Sin entered into the world] There was neither sin nor death before the offence of Adam; after that, there were both. Adam's transgression was therefore the cause of both.

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And death by sin] Natural evil is evidently the effect of ing the space of about 2500 years: for, after Adam's transmoral evil; if man had never sinned, he had never suf-gression, that law was abrogated; and, from that time, men fered. Dust thou art, and unto dust shalt thou return, were either under the general covenant of grace given to was never spoken till after Adam had eaten the forbidden Adam or Noah; or under that which was specially made with fruit. Abraham. 3. That therefore the sins committed were not imputed unto them to death; for they did not sin after the similitude of Adam's transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet-4. Death reigned over mankind during the period between Adam and Moses. Therefore, men did not die for their own transgressions, but in consequence of Adam's one transgression.

Death passed upon all men] Hence we see, that all human beings partook in the consequences of Adam's sin. He propagated his like; and, with the rudiments of his own nature, propagated those of his moral likeness.

For that all have sinned] All are born with a sinful nature; and the seeds of this evil soon vegetate, and bring forth corresponding fruits. There has never been one instance of an immaculate human soul since the fall of Adam. Every man sins, and sins too after the similitude of Adam's transgression. Adam endeavoured to be independent of God: all his offspring act in the same way; hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every emotion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. What hast thou done?—The woman whom THOU gavest me, to be with me; SHE gave me, and I did eat. What hast THOU done?-The SERPENT beguiled me, and I did eat. Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgression. See the notes on Gen. iii. 6, &c. where the doctrine of original sin is particularly considered.

Who is the figure of him that was to come.] Adam was the figure, TUTOS, the type, pattern or resemblance of him who was to come: i. e. of the Messiah. The correspondence between them appears in the following particulars :— 1. Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for, by one man, sin entered into the world; and death by sin; and so judgment passed upon all men, ver. 12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteneth every man that cometh into the world, John i. 9. 2. As in Adam all die; so in Christ shall all be made alive, 1 Cor. xv. 22. For, since by man came death, by man came also the resurrection of the dead, ver. 21. 3. As in, or through Adam, guilt

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15 But not as the offence, so also much more

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the

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its effects, than the offence.

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grace of God, A. M.cir.4069. which An. Olymp. cir. CCIX. 2.

grace,

An. Olymp, is the free gift. For, if through and the gift by
A.U.C.cir.811. the offence of one, many be dead; is by one man, Jesus

which

Christ, A.U.C.cir.811.

a Isai. 53. 11. Dan. 12. 2. John 1. 16.

Ch. 8. 29. John 3. 16.

came upon all men; so, through Christ, the free gift comes upon all men unto justification of life, ver. 18. These alone seem to be the instances, in which a similitude exists between Adam and Christ.

the

we should take into his conclusion the whole of the gift, so far as it can reach, to all mankind."

For, if through the offence of one, many be dead] That the moλo, the many, of the apostle, here means all manVerse 15. But not as the offence, so also is the free gift] kind, needs no proof to any but that person who finds himThe same learned writer quoted above, continues to observe; self qualified to deny that all men are mortal. And if the "It is evident that the apostle, in this and the two following many, that is, all mankind, have died through the offence of verses, is running a parallel, or making a comparison between one; certainly, the gift by grace, which abounds unto rous the offence of Adam and its consequence; and the opposite Toλλovs, the many, by Christ Jesus, must have reference to gift of God, and its consequences. And, in these three every human being. If the consequences of Christ's incarverses, he shews, that the comparison will not hold good in nation and death extend only to a few, or a select number of all respects; because the free gift, xaopa, bestows bless- mankind, which, though they may be considered many in ings far beyond the consequences of the offence; and which, themselves, are few in comparison of the whole human race; therefore, have no relation to it. And this was necessary, then, the consequences of Adam's sin have extended only to not only to prevent mistakes concerning the consequence of a few, or to the same select number: and if only many, and Adam's offence, and the extent of gospel grace; but it was not all have fallen, only that many had need of a Redeemer. also necessary to the apostle's main design; which was not For, it is most evident, that the same persons are referred to only to prove that the grace of the gospel extends to all men, in both clauses of the verse. If the apostle had believed so far as it takes off the consequence of Adam's offence, that the benefits of the death of Christ had extended only [i. e. death, without the promise or probability of a resurrecto a select number of mankind; he never could have used tion,] but that it likewise extends to all men, with respect to the language he has done here: though, in the first clause, the surplusage of blessings; in which it stretches far beyond he might have said, without any qualification of the term, consequences of Adam's offence. For, the grace through the offence of one, MANY are dead; in the 2nd that takes off the consequence of Adam's offence, and the clause, to be consistent with the doctrine of particular regrace which abounds beyond it, are both included in the demption, he must have said, The grace of God, and the gift same xapoua, or free gift, which should be well observed;|| by grace, hath abounded unto SOME. As by the offence of one for, in this I conceive lie the connexion and sinews of the ar- judgment came upon ALL men to condemnation; so, by the gument: the free gift, which stands opposed to Adam's of-righteousness of one, the free gift came upon some to jusfence; and which, I think, was bestowed immediately after tification, ver. 18. As, by one man's disobedience, MANY the offence; Gen. iii. 15, The seed of the woman shall were made sinners; so, by the obedience of one, shall some bruise the serpent's head. This gift, I say, includes both the be made righteous, ver. 19. As in Adam ALL dic; so, in grace which exactly answers to the offence; and also that | Christ, shall some be made alive, 1 Cor. xv. 22. But part of the grace which stretches far beyond it. And, if the neither the doctrine nor the thing ever entered the soul of one part of the gift be freely bestowed on all mankind, as this divinely inspired man. the Jews allow, why not the other? especially, considering that the whole gift stands upon a reason and foundation in excellence and worth, vastly surpassing the malignity and demerit of the offence; and, consequently, capable of pro-actually communicated to every heart, John i. 9. And, as ducing benefits vastly beyond the sufferings occasioned by the offence. This is the force of the apostle's argument: and therefore, supposing that in the 18th and 19th verses, literally undertsood, he compares the consequence of Adam's offence, and Christ's obedience, only so far as the one is commensurate to the other; yet his reasoning, ver. 15, 16, 17. plainly shews, that it is his meaning and intention that

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Hath abounded unto many] That is, Christ Jesus died for every man; salvation is free for all; saving grace is tendered to every soul; and a measure of the Divine light is

the grace is offered, so it may be received; and hence the apostle says, ver. 17, they which receive abundance of grace, and of the gift of righteousness, shall reign in life by Christ Jesus: and, by receiving, is undoubtedly meant not only the act of receiving, but retaining and improving the grace which they receive: and, as all may receive, so ▲LL may improve and retain the grace they do receive; and, consequently,

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ance of grace and of the gift of A. M. cir.4062. righteousness shall reign in life by An Olymp. one, Jesus Christ.)

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judgment was by one to condemnation; but 18 Therefore, as by the offence of one, the free gift is of many offences unto justi-judgment came upon all men to condemnafication.

tion; even so

by the righteousness of one, the

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ALL may be eternally saved. But of multitudes, Christ still may say, They WILL not come unto me, that they might have life.

Verse 16. And not as it was by one that sinned] That is, the judicial act that followed Adam's sin, (the sentence of death pronounced upon him, and his expulsion from Paradise,) took its rise from his one offence alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offences which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.

Verse 17. Death reigned by one] Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects.

Shall reign in life] Those who receive, retain, and im-' prove the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Rev. i. 5, 6. ii. 7, 10, 11. iii. 21.

If we carefully compare ver. 15. with ver. 17. we shall find that there is a correspondence between repoσelay, the abounding, ver. 17. and ETTEPLOσEUGE, hath abounded, ver. 15. between T5 dwpeas Tns dixaloσuvns, the gift of righteousness, i. e. justification, ver. 17. and ŋ swpɛa Ev xapITI, the gift by grace, ver. 15. Therefore, if we understand the abounding of grace, and the gift of justification, ver. 17. we shall understand the grace of God, and the gift by grace which hath abounded unto the many, ver. 15. But the abounding of grace, and the gift of justification, ver. 17. is that grace and gift which is RECEIVED by those who shall reign in eternal life. Reigning in life, is the consequence of receiving the grace and gift. Therefore, receiving the grace, is a necessary qualification on our part, for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offences, receiving the grace so freely offered us; using the means, in order to get more grace, and bringing forth the fruits of the Spirit. Receive, must here have the

same sense as in Matt. xiii. 20, He heareth the word, and with joy RECEIVETH it. John i. 12, But as many as reCEIVED him, to them gave. he power to become the sons of God. John iii. 11, Ye RECEIVE not our witness.—See also ver. 32, 33. John v. 43, I am come in my Father's name, and ye RECEIVE me not. John xii. 48, He that RECEIVETH not my words. John xiii. 20, He that receiveth whomsoever I send, RECEIVETH me. John xiv. 17, The Spirit of truth whom the world cannot RECEIve. John xvii. 8, I have given them the words which thou gavest me; and they have RECEIVED them. In all these passages it is evident that receiving and not receiving, imply improving or not improving.

Verse 18. Therefore, as by the offence of one, &c.] The Greek text of this verse is as follows, Aça our, ws di' èvos παραπτώματος, εις παντας ανθρωπους εις κατακριμα· οὕτω και δι ̓ ἑνος δικαιώματος, εις παντας ανθρώπους, εις δικαιωσιν wns; which, literally rendered, stands thus-Therefore, as by one offence unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve, would, most probably, understand it, from the context, thus-Therefore, as by one sin, all men came into condemnation; so also, by one righteous act, all men came unto justification of life; which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question; and taking in the scope of the apostle's reasoning in this, and the preceding chapter, is not the sense evidently this? Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph; for all shall again be restored to life: justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus,

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