Romans 5:16

And what is this that he is speaking of? It is that sin had power to bring in death and condemnation; but grace did not do away that one sin only, but also those that followed after in its train. Lest then the words "as" and "so" might seem to make the measure of the blessings and the evils equal, and that you might not think, upon hearing of Adam, that it was only that sin which he had brought in which was done away with, he says that it was from many offences that an indemnity was brought about. How is this plain? Because after the numberless sins committed after that in paradise, the matter issued in justification. But where righteousness is, there of necessity follows by all means life, and the countless blessings, as does death where sin was. For righteousness is more than life, since it is even the root of life. That there were several goods then brought in, and that it was not that sin only that was taken away, but all the rest along with it, he points out when he says, that "the gift was of many offences unto justification." In which a proof is necessarily included, that death was also torn up by the roots.

Thus Christ brings back to life more than Adam led to death; for Christ has called back to life even Adam himself, who was for the rest the cause of death — so that what the Apostle writes in what follows may be true, namely that "as through the trespass of one man there came upon all men the condemnation of death, so also through the grace of one there came upon all men the justification of life." But Adam too is a man: therefore the justification of life will reach him also.

For the "transgression," that is, the sin subject to condemnation, proceeding from Adam, led "to condemnation," that is, to death, and a multitude of sins always existed among his descendants, so that people were in the power of many sins and death. "But the gift …

Then when he says, and not as it was, he compares Christ's grace to Adam's sin as regards the effect, because not only does each affect many, but Christ's grace had a greater effect than Adam's sin. And concerning this he does three things. First, …

God in Christ forgives all trespasses, Col. ii. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life,

And not as it was by one that sinned, so is the gift,....

God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace.

I am not going to speak at length about the Doctrine of the Federal Headship of the first Adam and of the second Adam, which is, to my mind, indisputably taught in this chapter. I have heard a great many objections to that Truth of God which appear to me to be plainly revealed in Scripture, namely, that we were all represented by Adam in the Garden of Eden and that when he sinned, he so sinned as to sin representatively—and we fellby virtue of his disobedience.

And not as it was by one that sinned, so is the gift--"Another point of contrast may be mentioned." for the judgment--"sentence." was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense." to condemnation, but the free gift--"gift of grace." is of many offences unto justification--a glorious point of contrast.

I am not going to speak at length about the Doctrine of the Federal Headship of the first Adam and of the second Adam, which is, to my mind, indisputably taught in this chapter. I have heard a great many objections to that Truth of God which appear to me to be plainly revealed in Scripture, namely, that we were all represented by Adam in the Garden of Eden and that when he sinned, he so sinned as to sin representatively—and we fellby virtue of his disobedience. Certain it is that we all come into a world that is adapted to sinners—where the babe is no sooner born than it begins to suffer pain—where winter's frosts, summer's heats and changes of all kinds constantly try us—a world not at all adapted for perfect beings. God regards us from our very birth as sinful and He treats us as such. Now, whatever quibbles there may be about that Doctrine of Representation and Federal Headship, it is a fact, and I would remind objectors that it is, under many aspects, a very blessed fact! When the angels fell, keeping not their first estate, there was never any proposal to ransom them, for each of those spiritual beings fell in his own individual capacity and fell hopelessly. But the human race was a unitrepresented by the one head, Adam.

MY one and only desire, at this time, is to help those who are sincerely seeking salvation, that they may find it and find it speedily. Ignorance often hinders sinners from coming to Christ. I know that it did so in my own case. I have often thought that if I had understood the plan of salvation more clearly, I would have accepted Christ sooner than I did. And I feel very little doubt that there are many other anxious enquirers who are a long time looking for what is close to them all the while.

MY one and only desire, at this time, is to help those who are sincerely seeking salvation, that they may find it and find it speedily. Ignorance often hinders sinners from coming to Christ. I know that it did so in my own case. I have often thought that if I had understood the plan of salvation more clearly, I would have accepted Christ sooner than I did. And I feel very little doubt that there are many other anxious enquirers who are a long time looking for what is close to them all the while. They are like Hagar in the wilderness, dying of thirst while a well of water is near their feet. They are asking the way to Zion because they are ignorant of the road. Even the reading of the Scriptures will sometimes not suffice for the enlightenment of such troubled souls, for they are in the condition of the Ethiopian eunuch, who, in reply to Philip's question, "Do you understand what you read?" said, "How can I, except some man should guide me?" It needs, sometimes, only just a few words to cast light upon the passage which is not understood, and then the eyes see it, the understanding perceives it, the heart accepts it and the captive soul is set at liberty! Pray, you who love the Lord, and are rejoicing in free justification through Christ Jesus—pray that the Lord may direct the sin-smitten where to look. Here is Christ lifted up, as the bronze serpent was set upon a pole in the wilderness—but they look to the right or to the left, above or below—anywhere except to the point where we direct them. Divine Spirit, give them sight and direct that sight to the Savior—even while we are speaking about Him! I am not going to enter into any theological subtleties concerning the imputation of the sin of Adam, or even into any questions about the imputation of the righteousness of Christ.

And not ... - This is the second point in which the effects of the work of Christ differ from the sin of Adam The first part Rom 5:15 was, that the evil consequences flowed from the sin of one man, Adam; and that the benefits flowed from the work of one man, Jesus Christ. The point in this verse is, that the evil consequences flowed from one crime, one act of guilt; but that the favors had respect to many acts of guilt. The effects of Adam’s sin, whatever they were, pertained to the one sin; the effects of the work of Christ, to many sins. By one that sinned - δι ̓ ἑνὸς ἁμαρτήσαντος di' henos hēmartēsantos. By means of one (man) sinning; evidently meaning by one offence, or by one act of sin. So the Vulgate, and many manuscripts. And the connection shows that this is the sense. The gift - The benefits resulting from the work of Christ. The judgment - The sentence; the declared penalty. The word expresses properly the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin, Gen 2:17; Gen 3:17-19. Was by one - By one offence; or one act of sin. Unto condemnation - Producing condemnation; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the Law, and be transgressors. But in what way it would have this effect, the apostle does not state. He does not intimate that his sin would be imputed to them; or that they would be held to be personally guilty for it. He speaks of a broad, everywhere perceptible fact, that the effect of that sin had been somehow to overwhelm the race in condemnation. […]