Romans 5:20

Grace means that good works are now performed by those who had earlier done evil; it does not make them continue in evil in the belief that good will be given to them in return.

All therefore speak falsely who disallow his (Adam's) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found. For if it has not been found, the whole human race is still held in a state of perdition. False, therefore, is that, man who first started this idea, or rather, this ignorance and blindness-Tatian. As I have already indicated, this man entangled himself with all the heretics. This dogma, however, has been invented by himself, in order that, by introducing something new, independently of the rest, and by speaking vanity, he might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often [made use of] by Paul: "In Adam we all die;" ignorant, however, that "where sin abounded, grace did much more abound." Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy. But he did not know God's power. Thus also do those who disallow Adam's salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death.

"But the law entered in secretly, that the offence might abound. But where sin abounded, grace did more abound: that as sin hath reigned unto death, so also grace might reign through justice unto life eternal, through Jesus Christ our Lord." If indeed no one had sinned before the law was given through Moses, Marcion and the other heretics, wishing to accuse the law, would seem to seize an occasion from these words of the Apostle, as though this had been the reason for the law's being given, namely that sin, which had not existed before the law, might abound. But I do not know what time they can find that was empty of sins before the law. When Cain was killing Abel, and defiling the earth with a brother's blood, so that it was said to him, "Cursed is the earth in thy work, which hath opened its mouth to receive the blood of thy brother," was sin not abounding? Plainly it was abounding — and that when men themselves did not yet abound. Or then, when Lamech was saying: "I have slain a man to the wounding of myself, and a young man to my own bruising? And whereas vengeance was taken sevenfold for Cain, for Lamech it shall be seventy times sevenfold"? But in the times of Noe the offence abounded so greatly that, it says, "the Lord seeing that the wickednesses of men were multiplied upon the earth, and that every man diligently set his heart upon malice all the days of his life, the Lord reconsidered that he had made man upon the earth, and he repented in his heart, and said: I will destroy man whom I have made from the face of the earth, from man even to beast, and from the creeping things even to the birds of the air, because it repenteth me that I have made them." And again, when it is said: "The earth was corrupted before the Lord, and the earth was filled with iniquities. […]

With what God? Him whose enemies we have never, in any dispensation, been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature? Now, as peace is only possible towards Him with whom there once was war, we shall be both justified by Him, and to Him also will belong the Christ, in whom we are justified by faith, and through whom alone God's enemies can ever be reduced to peace. "Moreover," says he, "the law entered, that the offence might abound." And wherefore this? "In order," he says, "that (where sin abounded), grace might much more abound.

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

Else how unworthy it were of God to bring only a moiety of man to salvation-and almost less than that; whereas the munificence of princes of this world always claims for itself the merit of a plenary grace! Then must the devil be understood to be stronger for injuring man, ruining him wholly? and must God have the character of comparative weakness, since He does not relieve and help man in his entire state? The apostle, however, suggests that "where sin abounded, there has grace much more abounded." How, in fact, can he be regarded as saved, who can at the same time be said to be lost-lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a "lost" condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost.

Now, if the dominion of death operates only in the dissolution of the flesh, in like manner death's contrary, life, ought to produce the contrary effect, even the restoration of the flesh; so that, just as death had swallowed it up in its strength, it also, after this mortal was swallowed up of immortality, may hear the challenge pronounced against it: "O death, where is thy sting? O grave, where is thy victory? " For in this way "grace shall there much more abound, where sin once abounded." In this way also "shall strength be made perfect in weakness," -saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, "we have our citizenship, from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body" -of course after the resurrection, because Christ Himself was not glorified before He suffered.

Paul says that "the law came in" because he wants to show that God did not leave earlier generations destitute of his providence. But he also gave the law to the Jews, so that by their zeal and dedication to godliness they could act as …

Paul does not mean that the law increased the incidence of sin but rather that once it was given it uncovered sin and showed that it was more widespread than people had thought.

The law entered in so that the many-sided nature of the fall of those who were under the law might be made clear. Nobody could ever be made righteous because of the weakness of human nature. Rather, everyone condemned themselves by their own crimes of transgression. The law came as the revealer of our common weakness, so that the human race would appear even more clearly to need the aid of the medicine of Christ.

Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in. But the particle "that" again does not assign the cause, but the result. For the purpose of its being given was not "in order that" it might abound, for it was given to diminish and destroy the offence. But it resulted the opposite way, not owing to the nature of the Law, but owing to the listlessness of those who received it. But why did he not say the Law was given, but "the Law entered by the way?" It was to show that the need of it was temporary, and not absolute or imperative. And this he says also to the Galatians, showing the very same thing another way. "For before faith came," he says, "we were kept under the Law, shut up unto the faith which should afterwards be revealed." And so it was not for itself, but for another, that it kept the flock. For since the Jews were somewhat gross-minded, and enervated, and indifferent to the gifts themselves, this was why the Law was given, that it might convict them the more, and clearly teach them their own condition, and by increasing the accusation might the more repress them. "But where sin abounded, grace did much more abound." He does not say did abound, but "did much more abound." For it was not remission from punishment only that He gave us, but that from sins, and life also. As if any were not merely to free a man with a fever from his disease, but to give him also beauty, and strength, and rank; or again, were not to give one an hungered nourishment only, but were to put him in possession of great riches, and were to set him in the highest authority. […]

After showing that through the gift of grace sin is removed, which entered this world through Adam, the Apostle now shows that through Christ's grace is taken away the sin that increased when the law came. Concerning this he does two things. First, he mentions …

After having proved that in Adam all were condemned, and in Christ saved, someone could probably have doubted and objected: what then was the law doing for so many years, if Christ justified us? "The law," he answers, "came in," that is, it was given …

Yet where sin abounded, grace did much more abound - Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam's fall.

Moreover, the law entered,....

THE first sentence will serve as a preface. The second sentence will be the actual text. "Moreover the Law entered, that the offense might abound." Man was a sinner before the Law of Ten Commandments had been given. He was a sinner through the offense of his first father, Adam. And he was, also, practically a sinner by his own personal offenses. For he rebelled against the light of nature and the inner light of conscience.

[Other Sermons by Mr. Spurgeon upon the whole verse are #37, Volume 1 —LAW AND GRACE and #2012, Volume 34— GRACE ABOUNDING OVER ABOUNDING SIN.] THERE has been a long battle in this world between man's sin and God's Grace. If it had been a fight between man's sin and God's Justice, it would soon have come to an end. Picture to yourself the flames of Hell and see there what God's Justice can do when it comes into conflict with human guilt. When God goes forth to war against the ungodly, His might is indeed terrible.

There is no point upon which men make greater mistakes than upon the relation which exists between the law and the gospel. Some men put the law instead of the gospel: others put the gospel instead of the law; some modify the law and the gospel, and preach neither law nor gospel: and others entirely abrogate the law, by bringing in the gospel. Many there are who think that the law is the gospel, and who teach that men by good works of benevolence, honesty, righteousness, and sobriety, may be saved. Such men do err.

There is no point upon which men make greater mistakes than upon the relation which exists between the law and the gospel. Some men put the law instead of the gospel: others put the gospel instead of the law; some modify the law and the gospel, and preach neither law nor gospel: and others entirely abrogate the law, by bringing in the gospel. Many there are who think that the law is the gospel, and who teach that men by good works of benevolence, honesty, righteousness, and sobriety, may be saved. Such men do err. On the other hand, many teach that the gospel is a law; that it has certain commands in it, by obedience to which, men are meritoriously saved; such men err from the truth, and understand it not. A certain class maintain that the law and the gospel are mixed, and that partly by observance of the law, and partly by God’s grace, men are saved. These men understand not the truth, and are false teachers. This morning I shall attempt—God helping me to show you what is the design of the law, and then what is the end of the gospel. The coming of the law is explained in regard to its objects: “Moreover the law entered, that the offence might abound.” Then comes the mission of the gospel: “But where sin abounded, grace did much more abound.” I shall consider this text in two senses this morning. First, as it respects the world at large and the entrance of the law into it; and then afterwards, as respecting the heart of the convinced sinner, and the entrance of the law into the conscience. The object of God in sending the law into the world was “that the offence might abound.” But then comes the gospel, for “where sin abounded, grace did much more abound.” First, then, in reference to the entire world, God sent the law into the world “that the offence might abound.” There was sin in the world long before God sent the law.

THE first sentence will serve as a preface. The second sentence will be the actual text. "Moreover the Law entered, that the offense might abound." Man was a sinner before the Law of Ten Commandments had been given. He was a sinner through the offense of his first father, Adam. And he was, also, practically a sinner by his own personal offenses. For he rebelled against the light of nature and the inner light of conscience. Men, from Adam downward, transgressed against that memory of better days which had been handed down from father to son and had never been quite forgotten. Man everywhere, whether he knew anything about the Law of Moses or not, was alienated from his God. The Word of God contains this truthful estimate of our race—"They are all gone out of the way, they are together become unprofitable. There is none that does good, no, not one." The Law was given, however, according to the text, "that the offense might abound." Such was the effect of the Law. It did not hinder sin, nor provide a remedy for it. But its actual effect was that the offense abounded. How so? It was so, first, because it revealed the offense. Men did not in every instance clearly discern what was sin. But when the Law came, it pointed out to man that this evil, which he thought little of, was an abomination in the sight of God. Man's nature and character was like a dark dungeon which knew no ray of light. Yonder prisoner does not perceive the horrible filthiness and corruption of the place wherein he is immured, so long as he is in darkness. When a lamp is brought, or a window is opened and the light of day comes in, he finds out to his dismay the hideous condition of his den. He spies loathsome creatures upon the walls and marks how others burrow out of sight because the light annoys them.

[Other Sermons by Mr. Spurgeon upon this text are as follows: Sermons #37, Volume 1—LAW AND GRACE and #2012, Volume 34— GRACE ABOUNDING OVER ABOUNDING SIN] THERE are two very powerful forces in the world which have been here ever since the time when Eve partook of the forbidden fruit in the Garden of Eden. Those two forces are sin and Divine Grace. A very great power is sin, a power dark, mysterious, baleful, but full of force. The sorrows of mankind—from where did they come but from sin?

[Other Sermons by Mr. Spurgeon upon this text are as follows: Sermons #37, Volume 1—LAW AND GRACE and #2012, Volume 34— GRACE ABOUNDING OVER ABOUNDING SIN] THERE are two very powerful forces in the world which have been here ever since the time when Eve partook of the forbidden fruit in the Garden of Eden. Those two forces are sin and Divine Grace. A very great power is sin, a power dark, mysterious, baleful, but full of force. The sorrows of mankind—from where did they come but from sin? We would have known no war, nor pestilence, nor famine, nor would anything of sickness or sorrow ever have smitten the human race had not sin sown its evil seed in this earth! Sin is the Pandora's box from which all evil has come to mankind. See what ravages death has made—its hillocks are everywhere! Its mighty scythe mows men down as the mower cuts down the grass of the field—but death came by sin and after death comes judgment and, to the ungodly, the doom that never can be described, the eternal wrath whose blackness the wildest tempest cannot imitate! Who dug this pit? It was the Justice of God on account of sin and sin must, therefore, be charged with the authorship of sorrow, disease, death and Hell. This is no mean power with which we have come into conflict—it is a veritable Goliath—stalking along and defying the whole race of mankind! The power that is to fight and overcome sin is never described in the Word of God as the natural goodness of human nature. Pshaw! That is but as wax before the fire, or as the fat of rams upon the altar—it is consumed in a moment in the fierce heat of sin. The force to combat sin is never described in the truthful pages of God's Word as the power of human endeavor to keep the Law.

[Other Sermons by Mr. Spurgeon upon the whole verse are #37, Volume 1 —LAW AND GRACE and #2012, Volume 34— GRACE ABOUNDING OVER ABOUNDING SIN.] THERE has been a long battle in this world between man's sin and God's Grace. If it had been a fight between man's sin and God's Justice, it would soon have come to an end. Picture to yourself the flames of Hell and see there what God's Justice can do when it comes into conflict with human guilt. When God goes forth to war against the ungodly, His might is indeed terrible. Divine Justice makes short work of sin—it treads it under foot and stamps it out—even as men do with sparks of fire, for God hates sin with a perfect hatred. And when His anger is aroused against it, He tears it in pieces as the lion tears his prey in his fury. But, happily for us, the conflict with which we are just now concerned is not that between Justice and sin but that between Grace and sin! God's milder attribute of Mercy has entered the field and in our text Paul tells us the result of the battle. It looked for a time as if sin would gain the victory, for it abounded more and more, but at the last the banner of Grace waved triumphantly over the battlefield, for "where sin abounded, Grace did much more abound." I. Without any further preface I am going to give you several illustrations of the Truth of our text, beginning with those we find in the Chapter itself. Paul has been writing concerning the principle of representation—THE FEDERAL HEADSHIP, FIRST OF ADAM AND THEN OF OUR LORD JESUS CHRIST. He has been telling us about our fall in the first man and our salvation in the second Man, the Lord from Heaven. He has been describing our ruin under our first federal head and our Redemption by our second Covenant Head, the Lord Jesus Christ—and in both cases, our text is clearly illustrated.

The law entered that (ἱνα) the offense might abound - After considering various opinions concerning the true meaning of this verse, (see under Rom 5:12 (note)), I am induced to prefer my own, as being the most simple. By law I understand the Mosaic law.

Moreover - But. What is said in this verse and the following, seems designed to meet the Jew, who might pretend that the Law of Moses was intended to meet the evils of sin introduced by Adam, and therefore that the scheme defended by the apostle was unnecessary. He therefore shows them that the effect of the Law of Moses was to increase rather than to diminish the sins which had been introduced into the world. And if such was the fact, it could not be pled that it was adapted to overcome the acknowledged evils of the apostasy. The law - The Mosaic laws and institutions. The word seems to be used here to denote all the laws which were given in the Old Testament. Entered - This word usually means to enter secretly or surreptitiously. But it appears to be used here simply in the sense that the Law came in, or was given. It came in addition to, or it supervened the state before Moses, when people were living without a revelation. That sin ... - The word “that” ἵνα hina in this place does not mean that it was the design of giving the Law that sin might abound or be increased, but that such was in fact the effect. It had this tendency, not to restrain or subdue sin, but to excite and increase it. That the word has this sense may be seen in the lexicons. The way in which the Law produces this effect is stated more fully by the apostle in Rom 7:7-11. The Law expresses the duty of man; it is spiritual and holy; it is opposed to the guilty passions and pleasures of the world; and it thus excites opposition, provokes to anger, and is the occasion by which sin is called into exercise, and shows itself in the heart. All law, where there is a disposition to do wrong, has this tendency. A command given to a child that is disposed to indulge his passions, only tends to excite anger and opposition. […]