Verse-by-Verse Bible Commentary
Romans 5:20

Clarke's Commentary

Verse 20. The law entered that (ινα) the offence might abound. — After considering various opinions concerning the true meaning of this verse, (see under Romans 5:12,) I am induced to prefer my own, as being the most simple. By law I understand the Mosaic law. By entering in, παρεισηλθεν, or, rather, coming in privily, see Galatians 2:4, (the only place where it occurs besides,) I understand the temporary or limited use of that law, which was, as far as its rites and ceremonies are considered, confined to the Jewish people, and to them only till the Messiah should come; but considered as the moral law, or rule of conscience and life, it has in its spirit and power been slipped in-introduced into every conscience, that sin might abound-that the true nature, deformity, and extent of sin might appear; for by the law is the knowledge of sin: for how can the finer deviations from a straight line be ascertained, without the application of a known straight edge? Without this rule of right, sin can only be known in a sort of general way; the innumerable deviations from positive rectitude can only be known by the application of the righteous statutes of which the law is composed. And it was necessary that this law should be given, that the true nature of sin might be seen, and that men might be the better prepared to receive the Gospel; finding that this law worketh only wrath, i.e. denounces punishment, forasmuch as all have sinned. Now, it is wisely ordered of God, that wherever the Gospel goes there the law goes also; entering every where, that sin may be seen to abound, and that men may be led to despair of salvation in any other way or on any terms but those proposed in the Gospel of Christ. Thus the sinner becomes a true penitent, and is glad, seeing the curse of the law hanging over his soul, to flee for refuge to the hope set before him in the Gospel. On the meaning of ινα, in various places, see Chrysost. vol. iii. p. 241. See also Hammond on the word in his notes on the New Testament.

But where sin abounded — Whether in the world, or in the heart of the individual, being discovered by this most pure and righteous law, grace did much more abound: not only pardon for all that is past is offered by the Gospel, so that all the transgressions for which the soul is condemned to death by the law, are freely and fully forgiven; but also the Holy Spirit, in the abundance of his gifts and graces, is communicated, so as to prepare the receiver for an exceeding and eternal weight of glory. Thus the grace of the Gospel not only redeems from death, and restores to life, but brings the soul into such a relationship with God, and into such a participation of eternal glory, as we have no authority to believe ever would have been the portion even of Adam himself, had he even eternally retained his innocence. Thus, where sin abounded, grace doth much more abound.

Bridgeway Bible Commentary

Adam and Christ (5:12-21)

The Bible views the human race as existing originally in Adam. Therefore, when Adam sinned, humankind in general was involved in his sin. This doctrine is known as original sin; that is, humankind sinned originally in Adam (12).
It is true that sin is disobedience to a law, whether that law is in the form of the commandment God gave to Adam or in the form of the law-code he gave to Moses. Yet sin is present even where there is no law. This is clearly seen in the biblical record of the period from Adam to Moses. During that period no specific law-code (such as the law of Moses) was in force, yet death was the common experience of people everywhere. Since human death was the consequence of sin, this shows that sin affected the whole human race, not just Adam (13-14).
Adam’s sin has brought disastrous consequences for the entire human race, but God’s grace is more than able to cancel those consequences. His gift is not just the opposite of Adam’s sin; it is far more. Adam’s one act of sin brought condemnation and death, but God’s gift of salvation through Jesus Christ brings justification and life, even though people have repeated Adam’s sin countless times (15-16). As humankind’s representative head, Adam brought death. As humankind’s new representative head, Christ brings life (17). In contrast to Adam’s one act of sin is Christ’s one act of righteousness, his death on the cross. Adam was disobedient once, and through him all became sinners. Christ was obedient always, throughout his entire life and even to death, and through him all can be put right with God (18-19).

Although God gave the law to Israel for the people’s good (cf. Leviticus 18:5; Deuteronomy 10:13), in practice it showed up their sin. When the law shows people how much they fall short of God’s standard, sin appears to increase. But no matter how much it increases, God’s grace through Christ can always triumph over it (20-21).

Coffman's Commentaries on the Bible

And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly.

Here is the fifth of the great series of "much more's" which mark this portion of Paul's letter. See under Romans 5:17. Paul used "law" here without the article; but the translators are correct in supplying the article, for it cannot be doubted that the law of Moses was Paul's subject, not merely here, but everywhere this term is mentioned in Romans. The abounding of sin which followed the giving of the law was the subject of this word of Lyth,

The wise physician often gives medicine, to bring the disease from within to the surface, and make it abound, so to speak, with a view of driving away the disorder, and so enabling health to reign in the system of his patient. Lyth in Biblical Illustrator, op. cit., p. 431.

Irenaeus was probably the first to use that illustration, thus:

The law is a poultice to bring sin to a head. Irenaeus, quoted by Wm. M. Greathouse, op. cit., p. 123.

Greathouse observed that,

The law's intrusion was not without divine point. It was introduced to increase consciousness of wrongdoing (Galatians 3:19). Men will never see their sin or feel their need of a Saviour until their sin becomes transgression. William M. Greathouse, op. cit., p. 122.

The connection here between the giving of the law and the abounding of sin cannot be construed as teaching that God's intention was to increase sin. Whiteside noted that

God did not give laws for the purpose of making people worse sinners, but to restrain people from wrong and guide them in the right way. There is this, however, the more things law prohibits, and the more things it requires, the more points there are where we may violate the law. In that way, law may increase the number of sins. Robertson L. Whiteside, op. cit., p. 126.

It would seem that there is also another sense in which law caused sin to abound, and that is in the sense of focusing the attention of the sinner upon a prohibition, and thus prompting him to commit an act that might not have occurred to him in the absence of the prohibition. There is a perversity in people that violates laws merely because they are laws. For example, if there were a law forbidding people to walk backward for one hundred yards, there would be people to violate it; or, if there were a law that no man might run more than one mile in a single day, there would be people to violate it who had never run a mile in all their lives previously.

From the above, it would appear that the entrance of law caused sin to abound: (1) by focusing attention upon things prohibited; (2) by actually multiplying the number of violations; and (3) by making people more conscious of the fact that they were violators. As Thomas noted,

As we review this great passage, we must take care to enter into the fullness of the apostle's meaning. Not only does he teach that what we have derived from the first Adam is met by what we have derived from Christ, but that the transcendence of the work of Christ is almost infinite in extent. Griffith Thomas, op. cit., p. 159.

Dr. Mabie, as quoted by Thomas in this same place, said:

The full meaning of Paul is not grasped until we perceive that the benefits received from Christ, the second Adam, are in inverse ratio to the disaster entailed by the first Adam.

Barnes' Notes on the Whole Bible

Romans 5:12-21 has been usually regarded as the most difficult part of the New Testament. It is not the design of these notes to enter into a minute criticism of contested points like this. They who wish to see a full discussion of the passage, may find it in the professedly critical commentaries; and especially in the commentaries of Tholuck and of Professor Stuart on the Romans. The meaning of the passage in its general bearing is not difficult; and probably the whole passage would have been found far less difficult if it had not been attached to a philosophical theory on the subject of man’s sin, and if a strenuous and indefatigable effort had not been made to prove that it teaches what it was never designed to teach. The plain and obvious design of the passage is this, to show one of the benefits of the doctrine of justification by faith. The apostle had shown,

1. That that doctrine produced peace, Romans 5:1.
2. That it produces joy in the prospect of future glory, Romans 5:2.
3. That it sustained the soul in afflictions;

(a)By the regular tendency of afflictions under the gospel, Romans 5:3-4; and,

(b)By the fact that the Holy Spirit was imparted to the believer.

1. That this doctrine rendered it certain that we should be saved, because Christ had died for us, Romans 5:6; because this was the highest expression of love, Romans 5:7-8; and because if we had been reconciled when thus alienated, we should be saved now that we are the friends of God, Romans 5:9-10.
2. That it led us to rejoice in God himself; produced joy in his presence, and in all his attributes.

He now proceeds to show the bearing on that great mass of evil which had been introduced into the world by sin, and to prove that the benefits of the atonement were far greater than the evils which had been introduced by the acknowledged effects of the sin of Adam. “The design is to exalt our views of the work of Christ, and of the plan of justification through him, by comparing them with the evil consequences of the sin of our first father, and by showing that the blessings in question not only extend to the removal of these evils, but far beyond this, so that the grace of the gospel has not only abounded, but superabounded.” (Prof. Stuart.) In doing this, the apostle admits, as an undoubted and well-understood fact:

1. That sin came into the world by one man, and death as the consequence. Romans 5:12.

2. That death had passed on all; even on those who had not the light of revelation, and the express commands of God, Romans 5:13-14.

3. That Adam was the figure, the type of him that was to come; that there was some sort of analogy or resemblance between the results of his act and the results of the work of Christ. That analogy consisted in the fact that the effects of his doings did not terminate on himself, but extended to numberless other persons, and that it was thus with the work of Christ, Romans 5:14. But he shows,

4. That there were very material and important differences in the two cases. There was not a perfect parallelism. The effects of the work of Christ were far more than simply to counteract the evil introduced by the sin of Adam. The differences between the effect of his act and the work of Christ are these.

1. The sin of Adam led to condemnation. The work of Christ has an opposite tendency, Romans 5:15.
1. The condemnation which came from the sin of Adam was the result of one offence. The work of Christ was to deliver from many offences,Romans 5:16; Romans 5:16.
2. The work of Christ was far more abundant and overflowing in its influence. It extended deeper and further. It was more than a compensation for the evils of the fall, Romans 5:17.

5. As the act of Adam threw its influence over all people to secure their condemnation, so the work of Christ was suited to affect all people, Jews and Gentiles, in bringing them into a state by which they might be delivered from the fall, and restored to the favor of God. It was in itself adapted to produce far more and greater benefits than the crime of Adam had done evil; and was thus a glorious plan, just suited to meet the actual condition of a world of sin; and to repair the evils which apostasy had introduced. It had thus the evidence that it originated in the benevolence of God, and that it was adapted to the human condition, Romans 5:18-21.

(The learned author denies the doctrine of imputed sin, and labors to prove that it is not contained in Romans 5:12, Romans 5:19. The following introductory note is intended to exhibit the orthodox view of the subject, and meet the objections which the reader will find in the Commentary. The very first question that demands our attention is, What character did Adam sustain under the covenant of works, that of a single and independent individual. or that of the representative of the human kind?

This is one of the most important questions in Theology, and according to the answer we may be prepared to give, in the affirmative or negative, will be almost the entire complexion of our religious views. If the question be resolved in the affirmative, then what Adam did must be held as done by us, and the imputation of his guilt would seem to follow as a necessary consequence.

1. That Adam sustained the character of representative of the human race; in other words, that he was the federal as well as natural head of his descendants, is obvious from the circumstances of the history in the book of Genesis. It has been said indeed, that in the record of the threatening no mention is made of the posterity of Adam, and that on this account, all idea of federal headship or representation must be abandoned, as a mere theological figment, having no foundation in Scripture. But if God regarded Adam only in his individual capacity, when be said unto him “in the day thou eatest thereof thou shalt surely die,” then, the other addresses of God to Adam, which form part of the same history, must be construed in the same way. And was it to Adam only, and not to the human kind at large, viewed in him, that God said, “be fruitful, and multiply, and replenish the earth?” Was it to Adam in his individual capacity, that God gave the grant of the earth, with all its rich and varied productions? Or was it to mankind at large? Was it to Adam alone that God said, “in the sweat of thy face shalt thou eat bread, till thou return unto the ground,” etc.? The universal infliction of the penalty shows, that the threatening was addressed to Adam as the federal head of the race. All toil, and sweat, and die. Indeed, the entire history favors the conclusion, that God was dealing with Adam, not in his individual, but representative capacity; nor can its consistency be preserved on any other principle.

2. Moreover, there are certain facts connected with the moral history of mankind, which present insuperable difficulties, if we deny the doctrines of representation and imputed sin. “How shall we on any other principle account for the universality of death, or rather of penal evil?” It can be traced back beyond all personal guilt. Its origin is higher. Antecedent to all actual transgression, man is visited with penal evil. He comes into the world under a necessity of dying. His whole constitution is disordered. His body and his mind bear on them the marks of a blighting curse. It is impossible on any theory to deny this. And why is man thus visited? Can the righteous God punish where there is no guilt? We muss take one side or other of the alternative, that God inflicts punishment without guilt, or that Adam’s sin is imputed to his posterity. If we take the latter branch of the alternative, we are furnished with the ground of the divine procedure, and freed from many difficulties that press upon the opposite view.

It may be noticed in this place also, that the death of infants is a striking proof of the infliction of penal evil, prior to personal or actual sin. Their tender bodies are assailed in a multitude of instances by acute and violent diseases, that call for our sympathy the more that the sufferers cannot disclose or communicate the source of their agony. They labor with death and struggle hard in his hands, until they resign the gift of life they had retained for so short a while. It is said, indeed, that the case of infants is not introduced in Scripture in connection with this subject, and our author tells us, that they are not at all referred to in any part of this disputed passage, nor included in the clause, “death reigned, even over them that had not sinned after the similitude of Adam’s transgression.” On this, some observations will be found in the proper place. Meanwhile, there is the fact itself, and with it we are concerned now. “Why do infants die?” Perhaps it will be said that though they have committed no actual sin, yet they have a depraved nature; but this cedes the whole question, for that depraved nature is just a part of the penal evil, formerly noticed. Why are innocent infants visited with what entails death on them? One answer only can be given, and no ingenuity can evade the conclusion, “in Adam all die.” The wonder is, that this doctrine should ever have been denied. On the human family at large, on man and woman, on infant child, and hoary sire, on earth and sky, are traced the dismal effects of the first sin.

3. The parallelism between Adam and Christ is another branch of evidence on this subject. That they bear a striking resemblance to each other is allowed on all hands. Hence, Christ is styled, in 1 Corinthians 15:0, “the last Adam,” and “the second man,” and in this very passage, Adam is expressly called a type, or “figure of him that was to come.” Now in what does this resemblance consist? Between these two persons there are very many points Of dissimilarity, or contrast. The first man is earthy, the second is the Lord from heaven. From the one come guilt, and condemnation, and death; and from the other. righteousness, justification, and life. Where then is the similarity? “They are alike,” says Beza, “in this, that each of them shares what he has with has.” Both are covenant or representative heads, and communicate their respective influences to those whom they represent. Here then, is one great leading point of similarity, nor is it possible in any other view to preserve the parallel.

For suppose we disturb the parallel as now adjusted, and argue that Adam was not a federal head, that we are therefore neither held guilty of Adam’s sin, nor condemned and punished on account of it; where shall we find the counterpart of this in Christ? Must we also maintain that he does not represent his people, that they are neither esteemed righteous on account of his work, nor justified and saved by it? Such is the legitimate consequence of the opposite views. If we hold that from Adam we receive only a corrupt nature, in consequence of which we sin personally, and then become guilty, and are in consequence condemned; we must also argue that we receive from Christ only a pure or renewed nature, in consequence of which we become personally righteous, and are then and therefore justified and saved. But such a scheme would undermine the whole gospel. Though the derivation of holiness from Christ be a true and valuable doctrine, we are not justified on account of that derived holiness. On the contrary, we are justified on account of something without us - something that has no dependence whatever on our personal holiness, namely, the righteousness of Christ. Nay, according to the doctrine of Paul, justification in order of nature, is before sanctification, and the cause of it.

It is but justice to state, that the commentator maintains that a resemblance between Adam and Christ lies not at all in the mode in which sin and righteousness, life and death have been respectively introduced by them; but is found in the simple fact that “the effect of their doings did not terminate on themselves, but extended to numberless other persons.” pp. 117, 118, 128. Indeed, he repeatedly affirms, that in regard to the introduction of sin by Adam, nothing whatever is said in this passage in regard to the mode of it. The fact alone is announced. If this were true, it is allowed that the arguments we have now employed would be much weakened. But the assertion cannot be substantiated. If the analogy do not lie in the mode, but in the simple fact, that the effects of their doings do not terminate on themselves; what greater resemblance is there between Adam and Christ, than between any two persons that might be named? David and Ahab might be compared in the same way; the good deeds of the one, and the evil deeds of the other, not terminating with themselves. Besides, Paul certainly does state in the previous chapter, the mode in which the righteousness of Christ becomes available for salvation. He states plainly that “God imputeth it without works.” When then in the 5th chapter he looks back upon this subject, and introduces his parallel with “Wherefore as by one man,” etc. are we to believe that he intends no similarity in the mode? Shall we make the apostle explain the manner in which the righteousness becomes available, and say nothing of the way in which its opposite is introduced, at the very time he is professedly comparing the two?

Such is a brief outline of the evidence on which the doctrine of imputed sin is based. The principal arguments are those derived from the universality of penal evil, and the parallel between Adam and Christ. And these are the very topics handled by the apostle in this much vexed passage. Our author, indeed, in his opening remarks maintains, that nothing is said by the apostle of original sin in this place. “The apostle here is not discussing the doctrine of original sin;” and “his design is to show one of the benefits of the doctrine of justification.” But the design of Paul is to illustrate the doctrine of justification, and not simply to show one of its benefits. For in the former part of this chapter Romans 5:1-11, the apostle had fully enlarged on these benefits, and there is no evidence that Romans 5:12, Romans 5:19, are a continuation of the same theme. On the contrary, there is obviously a break in the discourse at Romans 5:12, where the apostle, recalling the discussion, introduces a new illustration of his principal point, namely, justification through the righteousness of Christ. On this the apostle had discouraged largely in Romans 3:0; Romans 4:0.

And lest any should think it anomalous and irrational to justify people, on account of a work they themselves had no hand in accomplishing, he now appeals to the “great analogous fact in the history of the world. This seems the most natural construction. No wonder,” says President Edwards, “when the apostle is treating so fully and largely of our restoration, righteousness, and life by Christ, that he is led by it to consider our fall, sin, death, and ruin by Adam.” - Orig. Sin. p. 303. The following analysis will assist the reader in understanding the whole passage: “As the point to be illustrated is the justification of sinners, on the ground of the righteousness of Christ, and the source of illustration is the fall of all men in Adam; the passage begins with a statement of this latter truth. ‘As on account of one man death has passed upon all people; so on account of one,’ etc. Romans 5:12. Before, however, carrying out the comparison, the apostle stops to establish his position, that all people are regarded, and treated as sinners on account of Adam. His proof is this. The infliction of a penalty implies the transgression of a law, since sin is not imputed where there is no law, Romans 5:13. All mankind are subject to death or penal evils, therefore all people are regarded as transgressors of a law, Romans 5:13. The Law or covenant which brings death on all people, is not the Law of Moses, because multitudes died before that Law was given, Romans 5:14.

Nor is it the law of nature, since multitudes die who have never violated even that law, Romans 5:14. Therefore, we must conclude, that people are subject to death on account of Adam; that is, it is for the offence of one that many die, Romans 5:13-14. Adam is, therefore, a type of Christ. Yet the cases are not completely parallel. There are certain points of dissimilarity, Romans 5:15, Romans 5:17. Having thus limited and illustrated the analogy, the apostle resumes, and carries the comparison fully out in Romans 5:18-19. “Therefore as on account of one man.” etc. Prof. Hodge.)

Romans 5:12

Wherefore, - διὰ τοῦτο dia touto. On this account. This is not an inference from what has gone before, but I a continuance of the design of the apostle to show the advantages of the plan of justification by faith; as if he had said, “The advantages of that plan have been seen in our comfort and peace, and in its sustaining power in afflictions. Further, the advantages of the plan are seen in regard to this, that it is applicable to the condition of man in a world where the sin of one man has produced so much wo and death. “On this account” also it is a matter of joy. It meets the ills of a fallen race; and it is therefore a plan adapted to man.” Thus understood, the connection and design of the passage is easily explained. In respect to the state of things into which man is fallen, the benefits of this plan may be seen, as adapted to heal the maladies, and to be commensurate with the evils which the apostasy of one man brought upon the world. This explanation is not what is usually given to this place, but it is what seems to me to be demanded by the strain of the apostle’s reasoning. The passage is elliptical, and there is a necessity of supplying something to make out the sense.

As - ὥσπερ hōsper. This is the form of a comparison. But the other part of the comparison’s deferred to Romans 5:18. The connection evidently requires us to understand the other part of the comparison of the work of Christ. In the rapid train of ideas in the mind of the apostle, this was deferred to make room for explanations Romans 5:13-17. “As by one man sin entered into the world, etc., so by the work of Christ a remedy has been provided, commensurate with the evils. As the sin of one man had such an influence, so the work of the Redeemer has an influence to meet and to counteract those evils.” The passage in Romans 5:13-17 is therefore to be regarded as a parenthesis thrown in for the purpose of making explanations, and to show how the cases of Adam and of Christ differed from each other.

By one man ... - By means of one man; by the crime of one man. His act was the occasion of the introduction of all sin into all the world. The apostle here refers to the well known historical fact Genesis 3:6-7, without any explanation of the mode or cause, of this. He adduced it as a fact that was well known; and evidently meant to speak of it not for the purpose of explaining the mode, or even of making this the leading or prominent topic in the discussion. His main design is not to speak of the manner of the introduction of sin, but to show that the work of Christ meets and removes well-known and extensive evils. His explanations, therefore, are chiefly confined to the work of Christ. He speaks of the introduction, the spread, and the effects of sin, not as having any theory to defend on that subject, not as designing to enter into a minute description of the case, but as it was manifest on the face of things, as it stood on the historical record, and as it was understood and admitted by mankind.

Great perplexity has been introduced by forgetting the scope of the apostle’s argument here, and by supposing that he was defending a special theory on the subject of the introduction of sin; whereas, nothing is more foreign to his design. He is showing how the plan of justification “meets well understood and acknowledged universal evils.” Those evils he refers to just as they were seen, and admitted to exist. All people see them, and feel them, and practically understand them. The truth is, that the doctrine of the fall of man, and the prevalence of sin and death, do not belong especially to Christianity any more than the introduction and spread of disease does to the science of the healing art. Christianity did not introduce sin; nor is it responsible for it The existence of sin and we belongs to the race; appertains equally to all systems of religion, and is a part of the melancholy history of man, whether Christianity be true or false.

The existence and extent of sin and death are not affected if the infidel could show that Christianity was an imposition. They would still remain. The Christian religion is just “one mode of proposing a remedy for well-known and desolating evils;” just as the science of medicine proposes a remedy for diseases ‘which it did not introduce, and which could not be stayed in their desolations, or modified, if it could be shown that the whole science of healing was pretension and quackery. Keeping this design of the apostle in view, therefore, and remembering that he is not defending or stating a theory about the introduction of sin, but that he is explaining the way in which the work of Christ delivers from a deep-felt universal evil, we shall find the explanation of this passage disencumbered of many of the difficulties with which it has been thought usually to be invested.

By one man - By Adam; see Romans 5:14. It is true that sin was literally introduced by Eve, who was first in the transgression; Genesis 3:6; 1 Timothy 2:14. But the apostle evidently is not explaining the precise mode in which sin was introduced, or making this his leading point. He therefore speaks of the introduction of sin in a popular sense, as it was generally understood. The following reasons may be suggested why the man is mentioned rather than the woman as the cause of the introduction of sin:

(1) It was the natural and usual way of expressing such an event. We say that man sinned, that man is redeemed, man dies, etc. We do not pause to indicate the sex in such expressions. So in this, he undoubtedly meant to say that it was introduced by the parentage of the human race.

(2) The name Adam in Scripture was given to the created pair, the parents of the human family, a name designating their earthly origin; Genesis 5:1-2, “In the day that God created man, in the likeness of God made he him; male and female created he them, and blessed them, and called their name Adam.” The name Adam, therefore, used in this connection Romans 5:14, would suggest the united parentage of the human family.

(3) In transactions where man and woman are mutually concerned, it is usual to speak of the man first, on account of his being constituted superior in rank and authority.

(4) The comparison on the one side, in the apostle’s argument, is of the man Christ Jesus; and to secure the fitness, the congruity (Stuart) of the comparison, he speaks of the man only in the previous transaction.

(5) The sin of the woman was not complete in its effects without the concurrence of the man. It was their uniting in it which was the cause of the evil. Hence, the man is especially mentioned as having reordered the offence what it was; as having completed it, and entailed its curses on the race. From these remarks it is clear that the apostle does not refer to the man here from any idea that there was any particular covenant transaction with him, but that he means to speak of it in the usual, popular sense; referring to him as being the fountain of all the woes that sin has introduced into the world.

“In the day thou eatest thereof thou shalt surely die,” Genesis 2:17. This is an account of the first great covenant transaction between God and man. It carries us back to the origin of mankind, and discloses the source of evil, about which so much has been written and spoken in vain. That God entered into covenant with Adam in innocence, is a doctrine, with which the Shorter Catechism has made us familiar from our infant years. Nor is it without higher authority. It would be improper, indeed, to apply to this transaction everything that may be supposed essential to a human compact or bargain. Whenever divine things are represented by things analogous among men, care must be taken to exclude every idea that is inconsistent with the dignity of the subject. If the analogy be pressed beyond due bounds, the subject is not illustrated, but degraded. For example, in the present case, we must not suppose that because in human covenants, the consent of parties is essential, and both are at full liberty to receive or reject the proposed terms as they shall see fit; the same thing holds true in the case of Adam. He indeed freely gave his consent to the terms of the covenant, as a holy being could not fail to do, but he was not at liberty to withhold that consent. He was a creature entirely at the divine disposal, whose duty from the moment of his being was implicit obedience. He had no power either to dictate or reject terms, The relation of parties in this covenant, renders the idea of power to withhold consent, inadmissible.

But, because the analogy cannot be pressed beyond certain limits, must we therefore entirely abandon it? Proceeding on this principle, we should speedily find it impossible to retain any term or figure, that had ever been employed about religious subjects. The leading essentials of a covenant are found in this great transaction, and no more is necessary to justify the appellation which orthodox divines have applied to it. “A covenant is a contract, or agreement, between two or more parties, on certain terms.” It is commonly supposed to imply the existence of parties, a promise, and a condition. All these constituent parts of a covenant meet in the case under review. The parties are God and man, God and the first parent of the human race; the promise is life, which though not expressly stated, is yet distinctly implied in the penalty; and the condition is obedience to the supreme will of God. In human covenants no greater penalty is incurred than the forfeiture of the promised blessing, and therefore the idea of penalty is not supposed essential to a covenant. In every case of forfeited promise, however, there is the infliction of penalty, to the exact amount of the value of the blessing lost. We cannot think of Adam losing life without the corresponding idea of suffering death. So that, in fact, the loss of the promise, and the infliction of the penalty, are nearly the same thing.

It is no valid objection to this view, that the word “covenant,” as our author tells us, (p. 137,) “is not applied in the transaction in the Bible,” for there are many terms, the accuracy of which is never disputed, that are no more to be found in the Scriptures than this. Where do we find such terms as “the fall,” and “the Trinity,” and many others that might be mentioned? The mere name, in, deed, is not a matter of very great importance, and if we allow that in the transaction itself, there were parties, and a promise, and a condition, (which cannot easily he denied,) it is of less moment whether we call it a covenant, or with our author and others, “a divine constitution.” It is obvious to remark, however, that this latter title is just as little to be found “applied in the transaction in the Bible,” as the former, and besides is more “liable to be misunderstood;” being vague and indefinite, intimating only, that Adam was under a divine law, or constitution; whereas the word “covenant” distinctly expresses the kind or form of law, and gives definite character to the whole transaction.

But although the doctrine of the covenant of works is independent of the occurrence of the name in the Scriptures, even this narrow ground of objection is not so easily maintained as some imagine. In Hosea 6:7, it is said (according to the marginal reading, which is in strict accordance with the original Hebrew,) they like Adam: כאדם k'-’Aadam have transgressed the covenant. And in that celebrated passage in the Epistle to the Galatians, Galatians 4:24, when Paul speaks of “the two covenants,” he alludes, in the opinion of some of the highest authorities, to the covenant of works and the covenant of grace. This opinion is espoused, and defended with great ability by the late Mr. Bell of Glasgow, one of the most distinguished theologians of his times, in a learned dissertation on the subject: Bell on the Covenants p. 85. Scripture authority, then, would seem not to be entirely lacking, even for the name.

This doctrine of the covenant is intimately connected with that of imputed sin, for if there were no covenant, there could be no covenant or representative head; and if there were no covenant head, there could be no imputation of sin. Hence, the dislike to the name.)

Sin entered into the world - He was the first sinner of the race. The word “sin” here evidently means the violation of the Law of God He was the first sinner among people, and in consequence all others became sinners. The apostle does not here refer to Satan, the tempter, though he was the suggester of evil; for his design was to discuss the effect of the plan of salvation in meeting the sins and calamities of our race. This design, therefore, did not require him to introduce the sin of another order of beings. He says, therefore, that Adam was the first sinner of the race, and that death was the consequence.

Into the world - Among mankind; John 1:10; John 3:16-17. The term “world” is often thus used to denote human beings, the race, the human family. The apostle here evidently is not discussing the doctrine of original sin, but he is stating a simple fact, intelligible to all: “The first man violated the Law of God, and, in this way, sin was introduced among human beings.” In this fact - this general, simple declaration - there is no mystery.

And death by sin - Death was the consequence of sin; or was introduced because man sinned. This is a simple statement of an obvious and well-known fact. It is repeating simply what is said in Genesis 3:19, “In the sweat of thy face shalt thou eat bread, till thou return into the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.” The threatening was Genesis 2:17, “Of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt surely die.” If an inquiry be made here, how Adam would understand this; I reply, that we have no reason to think he would understand it as referring to anything more than the loss of life as an expression of the displeasure of God. Moses does not intimate that he was learned in the nature of laws and penalties; and his narrative would lead us to suppose that this was all that would occur to Adam. And indeed, there is the highest evidence that the case admits of, that this was his understanding of it.

For in the account of the infliction of the penalty after the Law was violated; in God’s own interpretation of it, in Genesis 3:19, there is still no reference to anything further. “Dust thou art, and unto dust shalt thou return.” Now it is incredible that Adam should have understood this as referring to what has been called “spiritual death,” and to” eternal death,” when neither in the threatening, nor in the account of the infliction of the sentence, is there the slightest recorded reference to it. People have done great injury in the cause of correct interpretation by carrying their notions of doctrinal subjects to the explanation of words and phrases in the Old Testament. They have usually described Adam as endowed with all the refinement, and possessed of all the knowledge, and adorned with all the metaphysical acumen and subtility of a modern theologian. They have deemed him qualified in the very infancy of the world, to understand and discuss questions, which, under all the light of the Christian revelation, still perplex and embarrass the human mind. After these accounts of the endowments of Adam, which occupy so large a space in books of theology, one is surprised, on opening the Bible, to find how unlike all this, is the simple statement in Genesis. And the wonder cannot be suppressed that people should describe the obvious infancy of the race as superior to its highest advancement; or that the first man, just looking upon a world of wonders, imperfectly acquainted with law, and moral relations, and the effects of transgression, should be represented as endowed with knowledge which four thousand years afterward it required the advent of the Son of God to communicate!

The account in Moses is simple. Created man was told not to violate a simple law, on pain of death. He did it; and God announced to him that the sentence would be inflicted, and that he should return to the dust whence he was taken. What else this might involve, what other consequences sin might introduce, might be the subject of future developments and revelations. It is absurd to suppose that all the consequences of the violation of a law can be foreseen, or must necessarily be foreseen, in order to make the law and the penalty just. It is sufficient that the law be known; that its violation be forbidden; and what the consequences of that violation will be, must be left in great part to future developments. Even we, yet know not half the results of violating the Law of God. The murderer knows not the results fully of taking a man’s life. He breaks a just law, and exposes himself to the numberless unseen woes which may flow from it.

We may ask, therefore, what light subsequent revelations have east on the character and result of the first sin? and whether the apostle here meant to state that the consequences of sin were in fact as limited as they must have appeared to the mind of Adam? or had subsequent developments and revelations, through four thousand years, greatly extended the right understanding of the penalty of the law? This can be answered only by inquiring in what sense the apostle Paul here uses the word “death.” The passage before us shows in what sense he intended here to use the word. In his argument it stands opposed to “the grace of God, and the gift by grace,” Romans 5:15; to “justification,” by the forgiveness of “many offences,” Romans 5:16; to the reign of the redeemed in eternal life, Romans 5:17; and to” justification of life,” Romans 5:18. To all these, the words “death’ Romans 5:12, Romans 5:17 and “judgment” Romans 5:16, Romans 5:18 stand opposed.

These are the benefits which result from the work of Christ; and these benefits stand opposed to the evils which sin has introduced; and as it cannot be supposed that these benefits relate to temporal life, or solely to the resurrection of the body, so it cannot be that the evils involved in the words “death,” “judgment,” etc., relate simply to temporal death. The evident meaning is, that the word “death,” as used here by the apostle, refers to the train of evils which have been introduced by sin. It does not mean simply temporal death; but that group and collection of woes, including temporal death, condemnation, and exposure to eternal death, which is the consequence of transgression. The apostle often uses the word “death,” and “to die,” in this wide sense, Romans 1:32; Romans 6:16, Romans 6:23; Romans 7:5, Romans 7:10, Romans 7:13, Romans 7:24; Romans 8:2, Romans 8:6,Romans 8:13; 2 Corinthians 2:16; 2 Corinthians 7:10; Hebrews 2:14. In the same sense the word is often used elsewhere, John 8:51; John 11:26; 1 John 5:16-17; Revelation 2:11; Revelation 20:6, etc. etc.

In contrasting with this the results of the work of Christ, he describes not the resurrection merely, nor deliverance from temporal death, but eternal life in heaven; and it therefore follows that he here intends by death that gloomy and sad train of woes which sin has introduced into the world. The consequences of sin are, besides, elsewhere specified to be far more than temporal death, Ezekiel 18:4; Romans 2:8-9, Romans 2:12. Though therefore Adam might not have foreseen all the evils which were to come upon the race as the consequence of his sin, yet these evils might nevertheless follow. And the apostle, four thousand years after the reign of sin had commenced, and under the guidance of inspiration, had full opportunity to see and describe that train of woes which he comprehends under the name of death. That train included evidently temporal death, condemnation for sin, remorse of conscience, and exposure to eternal death, as the penalty of transgression.

And so - Thus. In this way it is to be accounted for that death has passed upon all people, to wit, because all people have sinned. As death followed sin in the first transgression, so it has in all; for all have sinned. There is a connection between death and sin which existed in the case of Adam, and which subsists in regard to all who sin. And as all have sinned, so death has passed upon all people.

Death passed upon - διῆλθεν diēlthen. Passed through; pervaded; spread over the whole race, as pestilence passes through, or pervades a nation. Thus, death, with its train of woes, with its withering and blighting influence, has passed through the world, laying prostrate all before it.

Upon all men - Upon the race; all die.

For that - ἐφ ̓ ᾧ eph' hō. This expression has been greatly controverted; and has been very variously translated. Elsner renders it, “on account of whom.” Doddridge, “unto which all have sinned.” The Latin Vulgate renders it, “in whom (Adam) all have sinned.” The same rendering has been given by Augustine, Beza, etc. But it has never yet been shown that our translators have rendered the expression improperly. The old Syriac and the Arabic agree with the English translation in this interpretation. With this agree Calvin, Vatablus, Erasmus, etc. And this rendering is sustained also by many other considerations.

(1) If ῳ ō be a relative pronoun here, it would refer naturally to death, as its antecedent, and not to man. But this would not make sense.

(2) If this had been its meaning, the preposition ἐν en would have been used; see the note of Erasmus on the place.

(3) It comports with the apostle’s argument to state a cause why all died, and not to state that people sinned in Adam. He was inquiring into the cause why death was in the world; and it would not account or that to say that all sinned in Adam. It would require an additional statement to see how that could be a cause.

(4) As his posterity had not then an existence, they could not commit actual transgression. Sin is the transgression of the Law by a moral agent; and as the interpretation “because all have sinned” meets the argument of the apostle, and as the Greek favors that certainly as much as it does the other, it is to be preferred.

All have sinned - To sin is to transgress the Law of God; to do wrong. The apostle in this expression does not say that all have sinned in Adam, or that their nature has become corrupt, which is true, but which is not affirmed here; nor that the sin of Adam is imputed to them; but simply affirms that all people have sinned. He speaks evidently of the great universal fact that all people are sinners, He is not settling a metaphysical difficulty; nor does he speak of the condition of man as he comes into the world. He speaks as other men would; he addresses himself to the common sense of the world; and is discoursing of universal, well-known facts. Here is the fact - that all people experience calamity, condemnation, death. How is this to be accounted for? The answer is, “All have sinned.” This is a sufficient answer; it meets the case. And as his design cannot be shown to be to discuss a metaphysical question about the nature of man, or about the character of infants, the passage should be interpreted according to his design, and should not be pressed to bear on that of which he says nothing, and to which the passage evidently has no reference. I understand it, therefore, as referring to the fact that people sin in their own persons, sin themselves - as, indeed, how can they sin in an other way? - and that therefore they die. If people maintain that it refers to any metaphysical properties of the nature of man, or to infants, they should not infer or suppose this, but should show distinctly that it is in the text. Where is there evidence of any such reference?

(The following note on Romans 5:12, is intended to exhibit its just connection and force. It is the first member of a comparison between Adam and Christ, which is completed in Romans 5:18-19. “As by one man,” etc. The first point which demands our attention, is the meaning of the words, “By one man sin entered into the world.” Our author has rendered them, “He was the first sinner;” and in this he follows Prof. Stewart and Dr. Taylor; the former of whom gives this explanation of the clause; that Adam “began transgression,” and the latter interprrets it by the word “commence.” It is, however, no great discovery, that sin commenced with one man, or that Adam was the first sinner. If sin commenced at all, it must have commenced with some one. And If Adam sinned at all, while yet he stood alone in the world, he must have been the first sinner of the race! President Edwards, in his reply to Dr. Taylor of Norwich, has the following animadversions on this view: “That the world was full of sin, and full of death, were too great and notorious, deeply affecting the interests of mankind; and they seemed very wonderful facts, drawing the attention of the more thinking part of mankind everywhere, who often asked this question, ‘whence comes this evil,’ moral and natural evil? (the latter chiefly visible in death.) It is manifest the apostle here means to tell us how these came into the world, and prevail in it as they do. But all that is meant, according to Dr Tay or’s interpretation, is ‘he began transgression,’ as if all the apostle meant, was to tell us who happened to sin first, not how such a malady came upon the world, or how anyone in the world, besides Adam himself, came by such a distemper.” - Orig. Sin, p. 270.

The next thing that calls for remark in this verse, is the force of the connecting words “and so” καὶ οὕτως kai houtōs. They are justly rendered “in this way,.”” in this manner,” “in consequence of which.” And therefore, the meaning of the first three clauses of the first verse is, that by one man sin entered into the world. and death by sin, in consequence of which sin of this one man, death passed upon all people.

It will not do to render “and so” by “in like manner,” as Prof. Stewart does, and then explain with our author, “there is a connection between death and sin. which existed in the case of Adam, and which subsists in regard to all who sin.” This is quite contrary to the acknowledged force of καὶ οὕτως kai houtōs, and besides, entirely destroys the connection which the apostle wishes to establish between the sin of the one man, and the penal evil, or death, that is in the world. It, in effect, says there is no connection whatever between those things although the language may seem to imply it and so large a portion of Christian readers in every age have understood it in this way. Adam sinned and he died, other people have sinned and they died! And yet this verse is allowed to be the first member of a comparison between Adam and Christ! Shall we supply then the other branch of the comparison, thus: Christ was righteous and lived, other people are righteous and they live? If we destroy the connection in the one case, how do we maintain it in the other? See the supplementary note.

The last clause “for that all have sinned,” is to be regarded as explanatory of the sentiment, that death passed on all, in consequence of the sin of the one man. Some have translated ἐφ ̓ ᾧ eph' hō, in whom; and this, indeed, would assign the only just reason, why all are visited with penal evil on account of Adam’s sin. All die through him, because in him all have sinned. But the translation is objectionable, on account of the distance of the antecedent. However, the common rendering gives precisely the same sense, “for that,” or “because that” all have sinned, that is, according to an explanation in Bloomfield’s Greek Testament, “are considered guilty in the sight of God on account of Adam’s fall. Thus, the expression may be considered equivalent to ἁμαρτωλοὶ κατεστάθησαν hamartōloi katestathēsan at Romans 5:19.” There can be no doubt that ἡμαρτον hēmarton does bear this sense, Genesis 44:32; Genesis 43:9. Moreover, the other rendering “because all have sinned personally,” is inconsistent with fact. Infants have not sinned in this way, therefore, according to this view, their death is left unaccounted for, and so is all that evil comprehended in the term “death,” that comes upon us antecedent to actual sin. See the supplementary note.

Lastly, this interpretation would render the reasoning of the apostle inconclusive. “If,” observes Witsius, “we must understand this of some personal sin of each, the reasoning would not have been just, or worthy of the apostle. For his argument would be thus: that by the one sin of one, all were become guilty of death, because each in particular had besides this one and first sin, his own personal sin, which is inconsequential.” That people are punished for personal or actual transgression is true. But it is not the particular truth Paul seeks here to establish, any more than he seeks to prove in the previous part of his epistle, that people are justified on account of personal holiness, which is clearly no part of his design.)

Romans 5:13

For until the law ... - This verse, with the following verses to the 17th, is usually regarded as a parenthesis. The Law here evidently means the Law given by Moses. “Until the commencement of that administration, or state of things under the law.” To see the reason why he referred to this period between Adam and the Law, we should recall the design of the apostle, which is, to show the exceeding grace of God in the gospel, abounding, and superabounding, as a complete remedy for all the evils introduced by sin. For this purpose he introduces three leading conditions, or states, where people sinned, and where the effects of sin were seen; in regard to each and all of which the grace of the gospel superabounded. The first was that of Adam, with its attendant train of ills Romans 5:12, which ills were all met by the death of Christ, Romans 5:15-18. The second period or condition was that long interval in which men had only the light of nature, that period occurring between Adam and Moses. This was a fair representation of the condition of the world without revelation, and without law, Romans 5:13-14. Sin then reigned - reigned everywhere where there was no law. But the grace of the gospel abounded over the evils of this state of man. The third was under the Law, Romans 5:20. The Law entered, and sin was increased, and its evils abounded. But the gospel of Christ abounded even over this, and grace triumphantly reigned. So that the plan of justification met all the evils of sin, and was adapted to remove them; sin and its consequences as flowing from Adam; sin and its consequences when there was no written revelation; and sin and its consequences under the light and terrors of the Law.

Sin was in the world - People sinned. They did what was evil.

But sin is not imputed - Is not charged against people, or they are not held guilty of it where there is no law. This is a self-evident proposition, for sin is a violation of law; and if there is no law, there can be no wrong. Assuming this as a self-evident proposition, the connection is, that there must have been a law of some kind; a “law written on their hearts,” since sin was in the world, and people could not be charged with sin, or treated as sinners, unless there was some law. The passage here states a great and important principle, that people will not be held to be guilty unless there is a law which binds them of which they are apprized, and which they voluntarily transgress; see the note at Romans 4:15. This verse, therefore, meets an objection that might be started from what had been said in Romans 4:15. The apostle had affirmed that “where no law is there is no transgression.” He here stated that all were sinners. It might be objected, that as during this long period of time they had no law, they could not be stoners. To meet this, he says that people were then in fact sinners, and were treated as such, which showed that there must have been a law.

Barnes' Notes on the Whole Bible

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 Romans 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. If the heart was holy, and there was a disposition to do right, law would have no such tendency. See this subject further illustrated in the notes at Romans 7:7-11.

The offence - The offence which had been introduced by Adam, that is, sin. Compare Romans 5:15.

Might abound - Might increase; that is, would be more apparent, more violent, more extensive. The introduction of the Mosaic Law, instead of diminishing the sins of people, only increases them.

But where sin abounded - Alike in all dispensations - before the Law, and under the Law. In all conditions of the human family before the gospel, it was the characteristic that sin was prevalent.

Grace - Favor; mercy.

Did much more abound - Superabounded. The word is used no where else in the New Testament, except in 2 Corinthians 7:4. It means that the pardoning mercy of the gospel greatly triumphed over sin, even over the sins of the Jews, though those sins were greatly aggravated by the light which they enjoyed under the advantages of divine revelation.

Living By Faith: Commentary on Romans & 1st Corinthians

5:20-21: And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly: 21 that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.

Paul said a lot about Adam and Christ. His readers would have started to wonder how the Law of Moses fit into the picture, so it was time for Paul to answer this question. He said the Law of Moses was added (“came in”) so that sins might “abound” (the more laws the more violations). “The Law does not make men sinners, for sin was already in the world, but it does make them transgressors” (W. E. Vine (1:366)

It is easy to overlook, but the word rendered “came in” (pareiserchomai) means “come in as a side issue, of the law, which has no primary place in the Divine Plan” (Gingrich and Danker, p. 624). Today, many glorify the law or certain parts of the law (such as the Ten Commandments), but the law was never the “big part” of heaven’s plan. Rather, it was simply a tool to help increase and demonstrate man’s sin and thus cause God’s grace to continually grow (compare 3:24; 5:6-8). God’s grace is so magnificent Paul referred to it as “abounding more exceedingly” (huperperisseuo), a single term that occurs only here and 2 Corinthians 7:4 in the New Testament. Here, it means “Grace was present in even greater abundance” (Exegetical Dictionary of the New Testament, 3:399). Brown (1:730) offers some wonderful thoughts on Paul’s discussion of grace and this section of Romans 5:1-21, two of which are noted here. The glory of the law no longer exists “because of splendor which surpasses it, inasmuch as the dispensation of condemnation is surpassed by the dispensation of righteousness (2 Corinthians 3:9 f.).” Sin abounded through Adam and those that followed him; through Christ there is grace that cannot be exhausted. For information on the word “trespass,” see the commentary on verse 16. Information about the word abound (pleonazo) can be found in the commentary on 2 Thessalonians 1:3. In this verse it means “be present in abundance, multiply” (Exegetical Dictionary of the New Testament, 3:102).

Verse 21 suggests that the situation described by Paul (sin or death reigning over us) is no longer a problem (for information about the word reign see the commentary on verse 17). It is now possible for grace to reign over us, and for us to have eternal life through Jesus Christ our Lord. It is also possible to have sin and death reign over us (verses 17, 21).

What Paul said is the basis for a question that will be answered in 6:1-8:17. This question is, “if the multiplication of sin through law gave grace more opportunity to ‘do its stuff’ doesn’t it logically follow that we should sin that grace may abound?” (McGuiggan, p. 81).

Calvin's Commentary on the Bible

20.But the law intervened, etc. This subject depends on what he had said before — that there was sin before the law was published. This being the case, then follows immediately this question — For what purpose was the law given? It was therefore necessary to solve this difficulty; but as a longer digression was not suitable, he deferred the subject and handled it in another place: and now by the way he only says, that the law entered, ⁽¹⁷⁸⁾ that sin might abound; for he describes not here the whole office and use of the law, but only touches on one part, which served his present purpose. He indeed teaches us, that it was needful that men’s ruin should be more fully discovered to them, in order that a passage might be opened for the favor of God. They were indeed shipwrecked before the law was given; as however they seemed to themselves to swim, while in their destruction, they were thrust down into the deep, that their deliverance might appear more evident, when they thence emerge beyond all human expectation. Nor was it unreasonable, that the law should be partly introduced for this end — that it might again condemn men already condemned; for nothing is more reasonable than that men should, through all means be brought, nay, forced, by being proved guilty, to know their own evils.

That offense might abound, etc. It is well known how some, following [Augustine ], usually explain this passage, — that lust is irritated the more, while it is checked by the restraints of the law; for it is man’s nature to strive for what is forbidden. But I understand no other increase to be intended here than that of knowledge and of obstinacy; for sin is set by the law before the eyes of man, that he may be continually forced to see that condemnation is prepared for him. Thus sin disturbs the conscience, which, when cast behind them, men forget. And farther, he who before only passed over the bounds of justice, becomes now, when the law is introduced, a despiser of God’s authority, since the will of God is made known to him, which he now wantonly tramples under feet. It hence follows, that sin is increased by the law, since now the authority of the lawgiver is despised and his majesty degraded. ⁽¹⁷⁹⁾

Grace has superabounded. After sin has held men sunk in ruin, grace then comes to their help: for he teaches us, that the abundance of grace becomes for this reason more illustrious. — that while sin is overflowing, it pours itself forth so exuberantly, that it not only overcomes the flood of sin, but wholly absorbs it. ⁽¹⁸⁰⁾ And we may hence learn, that our condemnation is not set before us in the law, that we may abide in it; but that having fully known our misery, we may be led to Christ, who is sent to be a physician to the sick, a deliverer to the captives, a comforter to the afflicted, a defender to the oppressed. (Isaiah 61:1.)

(178) “Intercessisse legem — that the law came between,” i.e., Adam and Christ; παρεισὢλθεν from παρὰ, with, besides, or between, andεἰσέρχομαι, to enter. It occurs elsewhere only in Galatians 2:4, where it is rendered, “came in privily,” as required by the context. But it cannot be so rendered here. [Schleusner ] says, that it simply means to enter, and that it is so used by [Philo ]. It is thus rendered by the Syriac and Arabic versions. [Erasmus ] has “obiter subiit, vel, irrepsit — came, or, crept in by the by;” [Hammond ] has the same; but [Beza ] attaches the idea of besides toπαρὰ, — præterea introiit — entered in besides,” i.e. , in addition to the disease under which all men labored, having been contaminated by that of the first sin. “Intervenit — intervened,” is the rendering of [Grotius ] ; that is, the law intervened between the beginning of sin and the beginning of new righteousness. “The law,” says [Hodge ], “was superinduced on a plan already laid. It was not designed for the accomplishment of man’s salvation, that is, either for his justification or sanctification, but for the accomplishment of a very subordinate part in the great scheme of mercy.” — Ed.

(179) [Chrysostom ] regardedἵνα here as denoting not the final cause, but theevent, and thought the meaning to be, that the law entered, so that the effect or event was, that sin increased. Its rendering would then be,so that: and this seems to be the meaning given to it by Calvin. The law did not create sin, but made it known, and by discovering it, increased its guilt when persisted in, and by discovering it showed the necessity of a Savior.

(180) The superabounding has a reference to the increasing of sin by means of the law. Grace not only abounded so as to be sufficient to remedy the first sin and the sins which followed it; but it abounded still more, so as to be an adequate provision for sin when increased by the law, through the perverseness of human nature. — Ed.

Smith's Bible Commentary

Shall we turn now in our Bibles to the fifth chapter of Romans.

Since chapter 3 Paul has been talking about justification by faith. How that God has declared me innocent because of my faith in Jesus Christ. Believing that He took my sin and died in my place; He became my substitute. He took God's judgment for my sin. He bore it for me. By my believing in Him, God declares me innocent of all charges, justified by faith.

In chapter 4 he illustrates from the Old Testament, from Abraham, the truth of justification by faith. Then gave to us the keys to Abraham's faith. So having set forth the treatise on justification by faith, in chapter 5 he begins,

Therefore being justified by faith ( Romans 5:1 ),

Having been justified by faith he begins to speak of the results in our own personal life and experience; that which I have experienced because of justification by faith.

The first benefit or blessing of justification by faith is that,

we have peace with God through our Lord Jesus Christ ( Romans 5:1 ).

Something that would not be possible if I were justified by works that is possible for any length of period. As Christians there is, it seems, an inconsistency at times between my profession and my walk. I do not always do those things that are pleasing unto the Father. I cannot with Jesus say, "I do always those things that please the Father." I wish I could. I can't. Sometimes my works are outstanding. Sometimes I do extremely well. Other times I fail.

Now, if I were justified by works, then I would have peace with God as long as I was doing good. But when I failed, that peace would again be broken. But because I am justified by faith, I do believe in Jesus Christ; that doesn't change. I believe that He is the Son of, that He came to redeem the world, that He died for my sins, that He arose again the third day, and He is at the right hand of the Father making intercession for me, and I believe that He is coming again to establish God's kingdom on the earth.

Sometimes I don't do what is right, but my belief never changes. Even when I am doing something wrong, I still have a solid faith in Jesus Christ. Therefore, because my peace with God is predicated upon justification by faith I have always peace with God. As we studied last week, Paul's quotation of Psalm 32 , "Oh how happy is the man to whom God does not impute iniquity." Because I am justified by faith, my faith in Jesus Christ is unswerving, God does not impute or account iniquity to me. I have peace with God through our Lord Jesus Christ.

Secondly,

I have access by faith into this grace ( Romans 5:2 )

This glorious grace that God has manifested unto me, I have access into that grace through faith. Then I

rejoice in the hope of the glory of God ( Romans 5:2 ).

How wonderful it is that God has given to us this living hope through Jesus Christ. That is something that today the world's philosophy cannot offer to man. The existential philosophy has concluded that there is no universal good, that there is no universal truth. That truth must be experienced individually and it is how you see a thing and how you feel about a thing that constitutes truth to you. But it is a personal individual matter.

We can see examples of existentialism in art, the modern art, as you look at the paintings where it looks like some fellow has stood across the room and taken little plastic bags full of paint and thrown them against the canvas, and they exploded when they hit the canvas and popped out in all directions, and then they give some kind of a title to the thing, "Sunset at Maui." I have looked at some of those modern art paintings, and for the life of me I can't see anything in them. Someone stands there and says, "Oh, isn't that beautiful? Oh isn't that lovely?"

It is one of those things that you have got to see it yourself and interpret yourself. Now, when I was a kid we used to have Spanish stucco on the ceiling, and we used to see horses and things in the ceiling, but it takes a bit of imagination. You see the effect of it, you have to experience it, you interpret it for yourself, that is the whole ideal and the purpose of the art is to express the philosophy.

Coming home from Hawaii, my wife and I watched some dumb movie and it was one of those movies that they didn't put the end on it. You know the guy just goes walking off. Now, I don't know if he committed suicide or he sobered up and got right. You don't know what happened. They didn't finish the story; suddenly you see the end. Man, that's not the end, they didn't finish it. I was so mad that I wasted the time watching the unfinished story, but that again is a classic example of existential philosophy. And its purpose is to let you experience it and you put the end on the story. The story has a thousand different ends. Because each of us sees in it what we want to see. We, each of us, interpret it for ourselves.

Some of the modern music today is existentialism. I can't for the life of me find the melody. All I get is the beat, and you have to put in what you want. They provide the beat and you put in the melody. These are all examples of existential philosophy. Now, the result then of existential philosophy is a separation of people. It creates loneliness and isolation. It puts me in my own little island and you in your own little island, and I don't know if I am thinking what you are thinking, and you don't know if you are thinking as I am thinking, because we are alienated by the philosophy. I don't know if you are seeing in that picture what I am seeing. Now you know there are forms of art when you see the barn, and therefore and the cow on the fields and I have no problem with that. I can say that is a barn and that is a fence and that is a cow. I have no problem with that, and I know that when you look at it you can see a barn, and a fence, and a cow, because they are obvious. I am unified with you. As we stand there and look at it, I feel unified with you because I know you are seeing the same thing I'm seeing.

So the effect of existential is that of separation of man and making man isolated on an island. As each of us interpret life and truth as we experience it ourselves, but declaring that there is no universal truth or there is no universal good, that it is a matter of a person's individual experience, they have despaired of ever discovering truth or good.

Existential philosophy has concluded that reality can only bring despair and a person cannot live in despair, thus you must escape reality. And we see a world full of people trying to escape reality. They are trying to escape in so many different things, into nomadism, into drugs, into alcoholism, into impulsive eating, impulsive gambling, or so many ways by which a person is seeking to escape the world in which he lives. Existential philosophy suggests that a person take a leap of faith into a non-reason religious experience. Because you cannot live in reality because that is hopeless. You either escape reality, or you have some kind of a religious experience. That again is very unique and isolated. You can't explain it, but there is a sense, a consciousness of well-being. They talk about the ultimate experience.

We do have a hope. We can be real people. We can live in reality. As a Christian I can live in reality and I realize that the world is corrupt. I realize that government has failed. I realize that we have not and will not discover the solutions for world peace. And I agree with the existential philosophers that if you think we are going to discover world peace, you are not a realist. You are not living in reality. You are living in a fool's paradise. Reality would bring me to despair if I didn't have the hope of Jesus Christ. Because I have a hope in Jesus Christ, I can face the reality of life, but still rejoice in the hope because I know that when He comes we are going to live in a world of peace. We are going to live in a world where we don't have to worry about our grandchildren going to the market to buy a loaf of bread, being exposed to pornography or being exposed to the possibility of being accosted by some pervert.

That world is coming, it isn't now. And as long as Satan reigns it never will be. Satan isn't going to reign forever, thank God. Jesus is coming and is going to establish God's kingdom, and we shall sing the kingdoms of this world have become the kingdom of our Lord and of His Christ and He shall reign forever, forever, hallelujah, hallelujah. It will be cause for great praise. I rejoice in the hope of the glory of God. I have tonight a living hope for the future. Not in man, but in Jesus Christ and in God's kingdom. Not only so, this isn't all, he says,

We also glory in tribulation ( Romans 5:3 ):

What kind of a nut are you, Paul, to glory in tribulations?

Jesus in the Sermon on the Mount said, "Rejoice when men speak evil of you, for my name's sake. When men persecute you for righteousness sake. Blessed are you when men shall persecute you for righteousness sake, rejoice and be exceeding glad, for great is your reward in heaven.

The Bible tells us to count it all joy when you fall into diverse problems. I haven't achieved that yet, but I am working on it.

We glory in tribulation. How is it that I can glory in tribulation? I glory in tribulation because I have learned that in every trial there is an opportunity for God to manifest Himself in my life, and to work in my life. I have learned when there is pressure, when there are problems to just wait on the Lord. It took me a long time to learn that.

Right now we are waiting upon the Lord in regards to the bid we made upon the site in Newport Beach. The school board tells us that in two weeks that they will make their decision. I can honestly say that I am not tense. I am not nervous. I am not really concerned. If we get it, we get it; if we don't, we don't. When we bought the Greenville School from the Santa Ana School District, we put in a bid and we didn't even go to the board meeting where they were going to have the oral bids once they had opened the sealed bids that had come in. We just submitted a bid on a school and let it go at that. One morning the school secretary called me and said, "You just bought a school." I said, "Well, praise the Lord." In these times we have an opportunity to wait on God and see Him work, thus,

tribulation worketh patience ( Romans 5:3 ),

As I learned to wait upon God,

patience brings experience ( Romans 5:4 ),

Because as I wait upon God, I experience the work of God. I see God work. I learn by experience that God does work in every situation where we just wait on Him. I experience that work of God, and as I experience God's faithfulness in working out my problems, it only then enhances that hope. So I glory in tribulation because I know there is another opportunity for God to work in my life, for me to experience afresh God's love and God's grace as He works in my situation. As I see the work of God completed, my hope just gets stronger. Yes, God is faithful. Yes, God will keep His word. Yes, the Lord will establish His kingdom that He promised.

the experience, hope: and the hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us ( Romans 5:4-5 ).

So I have this glorious hope as God just pours out His love over my life through the Holy Spirit.

For when we were yet without strength, in due time Christ died ( Romans 5:6 )

For the good, sweet, wonderful, generous, kind people? No. Fortunately He died

for the ungodly ( Romans 5:6 ).

Oh, may the Holy Spirit take and stamp this truth deep in our hearts tonight. Christ died for the ungodly. I qualify.

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commends his love toward us, in that, while we were yet sinners, Christ died for us ( Romans 5:7-8 ).

When did God start loving you? When you surrendered your life to Jesus Christ? When you raised your hand and you went forward? When you said the sinner's prayer? Did God say, "Oh, isn't that sweet? I am going to love them now." No, God commended or displayed His love towards us in that while we were yet sinners Christ died for the ungodly. Because He died for us in that ungodly state, I have no place in myself whereof to boast. Well, the Lord died for me because He saw that I was doing my best. He knew I was trying hard; He knew I had potential? No! The grace of God is complete. Christ died for me when I was still a sinner, when I was in an ungodly state God loved me then. Now does God love you any less now that you are His child?

Isn't it interesting how so often we in our minds imagine God as being disgusted with us, or disappointed with us, or discouraged with us, or through with us. We can just imagine God having negative attitudes towards us.

I have shared before how when Jan was just a little girl and she was going through that nobody-loves-me routine. After she had been reprimanded for something and at that point none of her friends loved her, and her mother and daddy didn't love her, nobody loved her. We said, "Oh, yes, we love you." "No, you don't." She wasn't giving in so I finally said, "Well, Jesus loves you." "Oh, no, He doesn't." I said, "What?" "He just stuck His head out from one of the closets and stuck His tongue out at me." You know, sometimes we imagine Jesus doing that to us, like He has had it with us. And I can understand Him doing it, but He doesn't.

If while I was yet a sinner He died for me. God demonstrated, commended, displayed His love toward me in that while I was still a sinner Christ died for me. Now that I am a child of God, now that I am trying to live a life that is pleasing to Him, now that I seek to walk in fellowship and in that love, surely He doesn't love me any less. God commended His love toward us in that while we were yet sinners, Christ died for us.

Much more then, being now justified by his blood, we shall be saved from wrath through him ( Romans 5:9 ).

That is, that wrath of God that shall be revealed against the ungodliness and unrighteousness of men that Paul spoke about in chapter 1. He shall be saved from wrath.

It is interesting that the Great Tribulation is called "the day of God's wrath." In the opening of the sixth seal, as the people on earth cry for the rocks and the mountains to fall on them, they pray, "Hide us from the face of the Lamb, for the day of His wrath has come," but thank God if Jesus loved me when I was a sinner and died for me, how much more being justified now by His blood will I be saved from the wrath through Him.

For if, when we were enemies, [an enemy to God, if in that state] we were reconciled to God by the death of his Son; much more, being reconciled, we will be saved by his life ( Romans 5:10 ).

If His death could reconcile me to God, how much more His life as He lives to make intercession for me.

Notice there are several "much more" in this chapter, and I love the "much more." It is an argument from the lesser to the greater. It is a typical philosophical type of argument. Paul uses it often in his writings. And here, if through the death of Jesus I was reconciled to God, how much more shall I be saved by His life.

Not only so ( Romans 5:11 ),

Now this comes back to verse Romans 5:1 , "Therefore being justified by faith," and this is the final experience that Paul illustrates or gives to us the final result.

not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement ( Romans 5:11 ).

These are the results of being justified: I have peace with God, I have access to the grace, I rejoice in hope, and I joy in God through our Lord Jesus Christ. This word atonement in the Greek is a different word from the Hebrew word translated atonement in the Old Testament. The word atonement in the Old Testament you find used quite a bit in Leviticus as you deal with the various sacrificial offering. "Thus shall they make an atonement for the sins." That Hebrew word is kaphar. If you will think of it as a covering, kaphar, a covering, that is a literal translation of the Hebrew kaphar. You shall make a covering for the sins. But the sacrifices of the animals in the Old Testament could not make an atonement for the sinner. It could only make a covering for the sin. It could not put away the sin, all it did was cover the sin. For it is not possible that the blood of bulls and goats could put away sin. It took the blood of Jesus Christ to put away the sins. The Old Testament sacrifices were only looking forward to that sacrifice that God one day would make in sending His only begotten Son who would die as a lamb without spot or blemish.

"We are redeemed," Peter said, "From our vain empty living, not with the blood of bulls or goats but with the blood of Jesus Christ who was slain as a lamb without spot or blemish" ( 1 Peter 1:18-19 ). So the Greek word atonement is a different word with a different idea entirely than the Hebrew kaphar, or covering for sin. The Greek word atonement can best be understood if you break it up. At-one-ment. In that I have been made one with God through the sacrifice of Jesus Christ for me. So I joy in God because I have become one with God through Jesus Christ who has made this possible. He has made it possible that as He said, "In that day you shall know that I am in the Father, and ye are in me, and I am in you." This alienation that once existed between God and man no longer exists.

Isaiah said, "God's hand is not short that he can not save, neither is his ear heavy that he can not hear, but your sins have separated you from God." But now that the sins are put away, Jesus has made this at-one-ment, He has bought me into one with the Father. This is the record that God has given us eternal life this life is in the Son, and He that has the Son has life, that life of God, one with God.

"These things," John said, "Write we unto you, that you might have fellowship with us and truly our fellowship is with the Father and His Son Jesus Christ" ( 1 John 1:3 ). The word fellowship, koinonia is the same idea: oneness, a communion, a joining together with. So I have been joined together with God through Jesus Christ.

Now Paul teaches a very important doctrinal truth and, unfortunately, there are those today who are teaching something other than this basic doctrinal truth that Paul is getting across here in the later portion of chapter 5 of Romans.

There is a teaching today that has been called the moral government of God. This teaching the moral government of God, among other things, teaches that man is not sinful by nature, but sinful by choice. When Adam sinned he sinned for himself, but Adam's sin was not passed on to me, that I was born as Adam, totally innocent, and totally neutral. That I am a sinner because then I chose to sin. But Adam has no responsibility with my sinful state. I only am responsible for my own sinful state.

This is a very dangerous doctrine, because as you read the whole treatise that Paul has here, the whole idea is that if one man could make us all sinners then one man could make us all righteous. But if you deny that one man made us all sinners, then you must also deny that one man made us all righteous, and thus, I am a sinner by choice or I am righteous by my works, and it leads to a works/righteous position, which is one that none of you can maintain. I can't; I tried to maintain that position for years. I never could. All that did was bring me into condemnation and guilt and frustration.

Wherefore, as by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned ( Romans 5:12 ):

Now let me point out that the word have is not in the Greek text. What the Greek text reads is, "Wherefore, by one man sin entered into the world, and death by sin; so death passed unto all men, for that all sinned." We all sinned in Adam. He acted as a federal head, he acted for all of us, and by his sin death entered the world. By his sin we were all made sinners.

God said to Adam, "The day that thou eatest, thou shalt surely die." He was talking about spiritual death, which Adam experienced when he ate of the forbidden fruit, his spirit died. Adam could not pass on through his genes something that he did not possess, spiritual life. Through the genes all he could pass on was a physical body with a capacity of a consciousness, but being dead spiritually he could not by procreation pass on spiritual life. One man sinned, death entered the world, and death passed unto all men.

Paul the apostle in Ephesians 2 , in describing our past lives, said, "You hath He made alive (spiritually), who were dead because of your trespasses and sins. Who in times past you walked according to the course of this world, according to the prince of the power of the air, that even now is working in the children of disobedience, among whom you all once had your manner of living. You were by nature the children of wrath even as others" ( Ephesians 2:1-3 ). That is by nature, because by one man's sin death entered the world and death passed unto all men, for all sin.

Therefore, I sin because I am a sinner; sinning does not make me a sinner, it only proves that I am a sinner. You say, "Well, what about the little children who died?" God takes care of them. They're safe. "Oh that precious little innocent baby." Are you sure? Look at the way they are making their fleshly demands, listen to them wail, look at them kick and flail around. If they were bit enough and strong enough they would rip that crib apart.

How many of you had to be taught how to tell a lie? Why is it necessary to teach your children to be honest? They seem to learn to lie very naturally. So we have to teach the positive values. For a child left to himself will bring the reproach to his parents according to the scriptures. For we by nature are the children of wrath.

(For until the law the sin was in the world: but sin is not imputed where there is no law ( Romans 5:13 ).

Sin was there, but it wasn't imputed because there was no law. Adam had one law; he broke it. Oh, he had a few positives and one negative, but he broke it. If there is no law that says that the speed limit is fifty-five miles per hour then you can't be ticketed for going over fifty-five. But it is because there is a law that says that is the limit, you can be ticketed for going over that limit. But it used to be in some areas that they did not have speed laws, and thus you could not be ticketed for speeding because there was no speed law. Most generally then they would ticket you for reckless driving if you were driving beyond a speed limit that was safe. But where there is no law you cannot be arrested for violating the law, because there is no law that pertains to that. Until the law was given, their sin was in the world but it wasn't imputed or accounted to man.

Nevertheless even from Adam to Moses death reigned ( Romans 5:14 ),

The consequences of sin was still there and men died.

even over them that had not sinned after the similitude of Adam's transgression, who was a figure of him who was to come [even Jesus.] 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, which is by one man, Jesus Christ, hath abounded unto many ( Romans 5:14-15 ).

This is the important teaching of one man's righteousness making many righteous. How is it that God can account me righteous? Because Jesus is righteous. His righteousness imputed to me by my faith in Him.

Not as it was by one that sinned, so is the gift: for the judgment was by one unto condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) ( Romans 5:16-17 )

So by one man sin entered the world, death by sin, death passed unto all men for all sinned. Even so, by one man's righteousness of many made righteous who believe in Him and who are justified by faith and many come into eternal life through the one. One man brought death, the first Adam brought death, and Jesus Christ brought life. Adam brought sin. Jesus brought righteousness, and thus, Jesus acts as a federal head as Adam acted as a federal head for humanity. Now Jesus acts as the federal head for all those who believe in Him, and you are made a new creation.

The old things are passed away and everything becomes new. You can't say, "Well, that is just my Irish temper," because I have a new nature, the nature of Jesus Christ. I have been born again by the Spirit of God, a new creature, a new nature, and I relate now to Jesus Christ as the origin of my life.

Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. Where sin abounded, grace did much more abound ( Romans 5:18-20 ):

The law came along in order that we might see how far we did miss the mark. The word sin means missing the mark. But if you don't see the mark, how can you miss it? How can you know how far you have missed it? You may be shooting wildly, but I can't convince you of that until I put up the mark. Then as your arrows go flying all over everywhere, I say, "Oh man, you really missed the mark." The law came along that we might see how far we missed the divine ideal. How far we came from living a life that was acceptable and pleasing to God. The law once and forever put down the thought of self-righteousness if properly understood. The law entered that the offense might abound, but where sin abounded, grace did overflow.

That as sin has reigned unto death, even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord ( Romans 5:21 ).

As you go back and meditate on chapter 5, underline the "much mores", and meditate upon the contrast that he draws. Another thing to mark in chapter 5 is the many references to Jesus Christ our Lord, or through Jesus Christ our Lord, or by Jesus, that which we have through Him, that which we have by Him, and these are the things that you want to note in chapter 5.

"

Contending for the Faith

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

Paul has established the effect of sin’s entrance into the world through Adam’s disobedience and has demonstrated that it resulted in the physical death of all. This result came because of separation from the tree of life, but Christ’s death on the cross equaled and nullified the effect of Adam’s sin by guaranteeing to all humanity unconditionally the resurrection.

Paul now returns to another effect of sin. In verse 13, he references the time between Adam and Moses as the period most clearly demonstrating the fact that physical death is the consequence all men and women paid for Adam’s sin. Then he carefully reveals how Christ’s death regained for all unconditionally what Adam lost for all.

Lest anyone misunderstand the relation of type and antitype between Adam and Christ, he hints in verses 15-17 that Christ’s death not only covered the problem of Adam’s sin but also had broader values capable of covering each person’s own personal sins.

It is to that point that Paul now returns for his climactic argument. During the time before the law of Moses, sin was in the world; but it was not as evident as it needed to be in order for people to be aware of its deadliness. Law in that time was limited to the natural law written on the heart and to God’s occasional direct revelations to the patriarchs. What was needed was a system of law under which "every transgression and disobedience received a just recompense of reward" (Hebrews 2:2). The exceeding sinfulness of sin must be demonstrated to make all aware of how wicked they were and how much they depended on God for assistance to escape the perils of sin.

To prepare men and women for the gospel that would reveal how they could overcome their personal sins, the law of Moses came in: "Wherefore then serveth the law? It was added because of transgressions till the seed should come to whom the promise was made" (Galatians 3:19; 20-29).

Moreover the law entered, that the offence might abound: This clause refers to verse 12 where Paul says sin and death entered the world. Here, he says the law of Moses entered to make all people aware of how wickedly sinful they were and how much sin controlled them. It entered to make people aware of their powerlessness to overcome sin by their own merits (3:9-28).

but where sin abounded, grace did much more abound: Sin did abound when the law entered. God’s purpose for the law was accomplished. We must recognize, however, that the fault for personal sin lay neither with God nor Moses’ law. God is absolutely righteous (3:25), and the law of Moses was a good law (7:7, 10, 12; 1 Timothy 1:8-10). God’s purpose was accomplished because the weakness of mankind’s flesh was demonstrated by the law’s entrance into the world (8:3).

Not surprisingly, God was prepared for this turn of events that occurred when the law entered. All along, God had been preparing not only to nullify the unconditional consequences of Adam’s sin through Christ’s death but also the consequences of everyone’s own personal sins by the sacrifice of Jesus (Galatians 3:22-24; 1 Peter 1:19-20). No matter how sin abounded or to what degree, the unmerited favor and mercy of God abounded even more in the provision of Jesus Christ and His death on the cross for the appeasement of everyone’s own personal sins.

Dr. Constable's Expository Notes

E. The restorative effects of justification 5:12-21

Justification by faith not only carries with it many benefits (Romans 5:1-11), but it also overcomes the effects of the Fall. Paul’s final argument in support of justification by faith involves a development of his previous emphasis on the solidarity that the saved experience with their Savior (Romans 5:1-2; Romans 5:9-10). In this section (Romans 5:12-21) he expanded that idea by showing that just as Adam’s sin has affected all people, so Jesus Christ’s obedience has affected all believers.

"As Adam’s one sin never fails to bring death, so Christ’s one righteous act in behalf of sinners never fails to bring the opposite award to those who are in Him." [Note: Stifler, p. 95.]

The apostle viewed Adam and Christ as federal heads of two groups of people. A federal head is a person who acts as the representative of many others and whose actions result in consequences that the individuals he represents inevitably experience. Some interpreters believe Paul viewed Adam as the natural head of the human race, rather than as the federal head. [Note: E.g., Witmer, p. 458.] Examples of federal heads include a king, a president, a member of congress, and a parent, among others.

In this section Paul was not looking primarily at what individual sinners have done, which had been his interest previously. Rather he looked at what Adam did in the Fall and what Jesus Christ did at the Cross and the consequences of their actions for humanity. Adam’s act resulted in his descendants sinning and dying. We inherit Adam’s nature that was sinful, and this accounts for the fact that we all sin and die. We are sinners not only because we commit acts of sin but also because Adam’s sin corrupted the human race and made sin and punishment inevitable for his descendants as well as for himself. However, Christ’s act of dying made all who trust in Him righteous apart from their own works.

"When one man fails in the accomplishment of God’s purpose (as, in measure, all did), God raises up another to take his place-Joshua to replace Moses, David to replace Saul, Elisha to replace Elijah [Jesus to replace Adam]." [Note: Bruce, p. 119.]

"The power of Christ’s act of obedience to overcome Adam’s act of disobedience is the great theme of this paragraph. . . .

"The main connection is with the teaching of assurance of final salvation in the immediately preceding paragraph (Romans 5:2 b, 9-10). The passage shows why those who have been justified and reconciled can be so certain that they will be saved from wrath and share in ’the glory of God’: it is because Christ’s act of obedience ensures eternal life for all those who are ’in Christ.’" [Note: Moo, pp. 315, 316.]

Dr. Constable's Expository Notes

One of the purposes of the Mosaic Law was to illuminate the sinfulness of people. It did so at least by exposing behavior that was until then not obviously contrary to God’s will. God did this to prove man’s sinfulness to him.

"The fact and power of ’sin’ introduced into the world by Adam has not been decreased by the law, but given a new dimension as rebellion against the revealed, detailed will of God; sin has become ’transgression’ . . ." [Note: Moo, p. 348. Cf. 7:13; Galatians 3:19.]

Paul’s statement "the Law came in that" can be understood as both a purpose clause and a result clause. [Note: Witmer, p. 460.] However when God provided Jesus Christ, He provided grace (favor) that far exceeded the sin that He exposed when He provided the Law. We could translate "abounded" or "increased" (Romans 5:20) "super-abounded."

"The apostle waxes almost ecstatic as he revels in the superlative excellence of the divine overruling that makes sin serve a gracious purpose." [Note: Harrison, p. 65.]

The contrast in this verse deals with the significances of Adam’s act and Christ’s act. The Law showed the significance of Adam’s sin more clearly, and God’s provision of Christ showed the significance of God’s grace more clearly.

Barclay's Daily Study Bible

Chapter 5

AT HOME WITH GOD ( Romans 5:1-5 )

5:1-5 Since, then, we have been put into a right relationship with God in consequence of faith, let us enjoy peace with him through our Lord Jesus Christ. Through him, by faith, we are in possession of an introduction to this grace in which we stand; and let us glory in the hope of the glory of God. Not only that, but let us find a cause of glorying in our troubles; for we know that trouble produces fortitude, and fortitude produces character; and character produces hope; and hope does not prove an illusion, because the love of God has been poured out into our hearts through the Holy Spirit who has been given unto us.

Here is one of Paul's great lyrical passages in which he almost sings the intimate joy of his confidence in God. Trusting faith has done what the labour to produce the works of the law could never do; it has given a man peace with God. Before Jesus came, no man could ever be really close to God.

Some, indeed, have seen him, not as the supreme good, but as the supreme evil. Swinburne wrote:

"His hidden face and iron feet,

Hath not man known and felt them in their way

Threaten and trample all things every day?

Hath he not sent us hunger? Who hath cursed

Spirit and flesh with longing? Filled with thirst

Their lips that cried to him?"

Some have seen him as the complete stranger, the utterly untouchable. In one of H. G. Wells' books there is the story of a man of affairs whose mind was so tensed and strained that he was in serious danger of a complete nervous and mental breakdown. His doctor told him that the only thing that could save him was to find the peace that fellowship with God can give. "What!" he said, "to think of that, up there, having fellowship with me! I would as soon think of cooling my throat with the milky way or shaking hands with the stars!" God, to him, was the completely unfindable. Rosita Forbes, the traveller, tells of finding shelter one night in a Chinese village temple because there was nowhere else to sleep. In the night she woke and the moonlight was slanting in through the window on to the faces of the images of the gods, and on every face there was a snarl and a sneer, as of those who hated men.

It is only when we realize that God is the Father of our Lord Jesus Christ that there comes into life that intimacy with him, that new relationship, which Paul calls justification.

Through Jesus, says Paul, we have an introduction to this grace in which we stand. The word he uses for introduction is prosagoge, ( G4318) . It is a word with two great pictures in it.

(i) It is the regular word for introducing or ushering someone into the presence of royalty; and it is the regular word for the approach of the worshipper to God. It is as if Paul was saying, "Jesus ushers us into the very presence of God. He opens the door for us to the presence of the King of Kings; and when that door is opened what we find is grace; not condemnation, not judgment, not vengeance, but the sheer, undeserved, incredible kindness of God."

(ii) But prosagoge ( G4318) has another picture in it. In late Greek it is the word for the place where ships come in, a harbour or a haven. If we take it that way, it means that so long as we tried to depend on our own efforts we were tempest-tossed, like mariners striving with a sea which threatened to overwhelm them completely, but now that we have heard the word of Christ, we have reached at last the haven of God's grace, and we know the calm of depending, not on what we can do for ourselves, but on what God has done for us.

Because of Jesus we have entry to the presence of the King of Kings and entry to the haven of God's grace.

No sooner has Paul said this than the other side of the matter strikes him. All this is true, and it is glory; but the fact remains that in this life the Christians are up against it. It is hard to be a Christian in Rome. Remembering that, Paul produces a great climax. "Trouble," he said, "produces fortitude." The word he uses for trouble is thlipis ( G2347) , which literally means pressure. All kinds of things may press in upon the Christian--want and straitened circumstances, sorrow, persecution, unpopularity and loneliness. All that pressure, says Paul, produces fortitude. The word he uses for fortitude is hupomone ( G5281) which means more than endurance. It means the spirit which can overcome the world; it means the spirit which does not passively endure but which actively overcomes the trials and tribulations of life.

When Beethoven was threatened with deafness, that most terrible of troubles for a musician, he said: "I will take life by the throat." That is hupomone ( G5281) . When Scott was involved in ruin because of the bankruptcy of his publishers, he said: "No man will say 'Poor fellow!' to me; my own right hand will pay the debt." That is hupomone ( G5281) . Someone once said to a gallant soul who was undergoing a great sorrow: "Sorrow fairly colours life, doesn't it?" Back came the reply: "Yes! And I propose to choose the colour!" That is hupomone ( G5281) . When Henley was lying in Edinburgh Infirmary with one leg amputated, and the prospect that the other must follow, he wrote Invictus.

"Out of the night that covers me,

Black as the Pit from pole to pole,

I thank whatever gods may be

For my unconquerable soul."

That is hupomone ( G5281) . Hupomone is not the spirit which lies down and lets the floods go over it; it is the spirit which meets things breastforward and overcomes them.

"Fortitude," Paul goes on, "produces character." The word he uses for character is dokime ( G1382) . Dokime ( G1382) is used of metal which has been passed through the fire so that everything base has been purged out of it. It is used of coinage as we use the word sterling. When affliction is met with fortitude, out of the battle a man emerges stronger, and purer, and better, and nearer God.

"Character," Paul goes on, "produces hope." Two men can meet the same situation. It can drive one of them to despair, and it can spur the other to triumphant action. To the one it can be the end of hope, to the other it can be a challenge to greatness. "I do not like crises," said Lord Reith, "but I do like the opportunities they provide." The difference corresponds to the difference between the men. If a man has let himself become weak and flabby, if he has allowed circumstances to beat him, if he has allowed himself to whine and grovel under affliction, he has made himself such that when the challenge of the crisis comes he cannot do other than despair. If, on the other hand, a man has insisted on meeting life with head up, if he has always faced and, by facing, conquered things, then when the challenge comes, he meets it with eyes aflame with hope. The character which has endured the test always emerges in hope.

Then Paul makes one last great statement: "The Christian hope never proves an illusion for it is founded on the love of God." Omar Khayyam wrote wistfully of human hopes:

"The Worldly Hope men set their hearts upon

Turns Ashes--or it prospers; and anon,

Like Snow upon the Desert's dusty Face

Lighting a little Hour or two--is gone."

When a man's hope is in God, it cannot turn to dust and ashes. When a man's hope is in God, it cannot be disappointed. When a man's hope is in the love of God, it can never be an illusion, for God loves us with an everlasting love backed by an everlasting power.

THE FINAL PROOF OF LOVE ( Romans 5:6-11 )

5:6-11 While we were still helpless, in God's good time, Christ died for the ungodly. A man will hardly die for a just man. It may be that a man would even dare to die for the good cause. But God proves his love to us by the fact that while we were still sinners Christ died for us. Since we have been brought into a right relationship with God at the price of his life's blood, much more through him we shall be saved from the Wrath. For if while we were still at enmity with God, we were reconciled to God through the death of his Son, much more, now that we have been reconciled, we shall go on being saved by his life. Not only that, but we glory in God through our Lord Jesus Christ, through whom we have received this reconciliation.

The fact that Jesus Christ died for us is the final proof of God's love. It would be difficult enough to get a man to die for a just man; it might be possible for a man to be persuaded to die for some great and good principle; a man might have the greater love that would make him lay down his life for his friend. But the wonder of Jesus Christ is that he died for us when we are sinners and in a state of hostility to God. Love can go no further than that.

Rita Snowdon relates an incident from the life of T. E. Lawrence. In 1915 he was journeying across the desert with some Arabs. Things were desperate. Food was almost done, and water was at its last drop. Their hoods were over their heads to shelter them from the wind which was like a flame and full of the stinging sand of the sandstorm. Suddenly someone said, "Where is Jasmin?" Another said, "Who is Jasmin?" A third answered, "That yellow-faced man from Mean. He killed a Turkish tax-collector and fled to the desert." The first said, "Look, Jasmin's camel has no rider. His rifle is strapped to the saddle, but Jasmin is not there." A second said, "Someone has shot him on the march." A third said, "He is not strong in the head, perhaps he is lost in a mirage; he is not strong in the body, perhaps he has fainted and fallen off his camel." Then the first said, "What does it matter? Jasmin was not worth ten pence." And the Arabs hunched themselves up on their camels and rode on. But Lawrence turned and rode back the way he had come. Alone, in the blazing heat, at the risk of his life, he went back. After an hour and a half's ride he saw something against the sand. It was Jasmin, blind and mad with heat and thirst, being murdered by the desert. Lawrence lifted him up on his camel, gave him some of the last drops of precious water, slowly plodded back to his company. When he came up to them, the Arabs looked in amazement. "Here is Jasmin," they said, "Jasmin, not worth ten pence, saved at his own risk by Lawrence, our lord." That is a parable. It was not good men Christ died to save but sinners; not God's friends but men at enmity with him.

Then Paul goes on a step. Through Jesus our status with God was changed. Sinners though we were, we were put into a right relationship with God. But that is not enough. Not only our status must be changed but our state. The saved sinner cannot go on being a sinner; he must become good. Christ's death changed our status; his risen life changes our state. He is not dead but alive; he is with us always to help us and guide us, to fill us with his strength so as to overcome temptation, to clothe our lives with something of his radiance. Jesus begins by putting sinners into a right relationship with God even when they are still sinners; he goes on, by his grace, to enable them to quit their sin and become good men. There are technical names for these things. The change of our status is justification; that is where the whole saving process begins. The change of our state is sanctification; that is where the saving process goes on, and never ends, until we see him face to face and are like him.

There is one thing to note here of quite extraordinary importance. Paul is quite clear that the whole saving process, the coming of Christ and the death of Christ, is the proof of Gods love. Sometimes the thing is stated as if on the one side there was a gentle and loving Christ, and on the other an angry and vengeful God; and as if Christ had done something which changed God's attitude to men. Nothing could be further from the truth. The whole matter springs from the love of God. Jesus did not come to change God's attitude to men; he came to show what it is and always was. He came to prove unanswerably that God is love.

RUIN AND RESCUE ( Romans 5:12-21 )

5:12-21 Therefore, just as through one man sin entered into the world, and, through sin, death entered into the world, and so death spread to all men, in that they had sinned; for up to the coming of the law sin was in the world, but sin was not debited against men because the law did not yet exist; but death reigned from the time of Adam to the time of Moses even over those who had not sinned in the way that Adam had, Adam, who was the symbol of the one who was to come. But the gift of free grace was not like the trespass. For if the many died in consequence of the sin of the one, much more the grace of God and his free gift in the grace of the one man Jesus Christ abounded to many. The free gift is not like the effect of the one man who sinned. The sentence which followed the one sin was a sentence of condemnation; but the free gift which followed the many trespasses was a sentence of acquittal. For if, because of the trespass of one, death reigned because of one, much more they who receive the superabundance of grace and of that free gift which establishes a right relationship between man and God, shall reign in life through the one Jesus Christ. So, then, as by one sin it came to all men to fall under sentence, so by one supreme act of righteousness it came to men to enter into that relationship with God which gives them life. Just as through the disobedience of one man the many were constituted sinners, so, through the obedience of one man, the many were constituted righteous. But the law slipped in that trespass might abound; but where sin abounded grace superabounded, so that just as sin reigned in death, grace might reign by putting men into a right relationship with God that they might enter into eternal life because of what Jesus Christ our Lord has done.

No passage of the New Testament has had such an influence on theology as this; and no passage is more difficult for a modern mind to understand. It is difficult because Paul expresses himself in a difficult way. We can see, for instance, that the first sentence never ends, but breaks off in mid-air, while Paul pursues another idea down a sideline. Still more, it is thinking and speaking in terms which were familiar to Jews and perfectly understandable to them, but which are unfamiliar to us.

If we were to put the thought of this passage into one sentence, which, indeed, was the sentence which Paul set out to write at the very beginning, and which got sidetracked, it would be this: "By the sin of Adam all men became sinners and were alienated from God; by the righteousness of Jesus Christ all men became righteous and are restored to a right relationship with God." Paul, in fact, said this very much more clearly in 1 Corinthians 15:21: "As by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive."

There are two basic Jewish ideas in the light of which this passage must be read.

(i) There is the idea of solidarity. The Jew never really thought of himself as an individual but always thought as part of a clan, a family, or a nation apart from which he had no real existence. To this day it is said that if an Australian aboriginal is asked his name, he gives the name of his tribe or clan. He does not think of himself as a person, but as a member of a society. One of the clearest instances of this kind of thing in recognizable action is the blood feud amongst primitive people. Suppose a man from one tribe murders a man from another tribe. It becomes the duty of the first tribe to take vengeance on the second; it is the tribe that has been hurt, and the tribe which takes vengeance.

In the Old Testament there is one vivid instance of this. It is the case of Achan as related in Joshua 7:1-26. At the siege of Jericho, Achan kept to himself certain spoils in direct defiance of the commandment of God that all should be destroyed. The next item in the campaign was the siege of Ai, which should have fallen without trouble. The assaults against it, however, failed disastrously. Why? Because Achan had sinned, and, as a result, the whole nation was branded as sinner and punished by God. Achan's sin was not one man's sin but the nation's. The nation was not a collection of individuals; it was a solid mass. What the individual did, the nation did. When Achan's sin was admitted, it was not he alone who was executed but his whole family. Again, Achan was not a solitary, self-responsible individual; he was one of a solid mass of people from whom he could not be separated.

That is how Paul sees Adam. Adam was not an individual. He was one of mankind, and because he was one of mankind, his sin was the sin of all men.

Paul says that all men sinned in Adam. If we are ever to understand Paul's thought here, we must be quite sure what he means, and we must be equally sure that he was serious. All through the history of Christian thinking there have been efforts to interpret in different ways this conception of the connection between Adam's sin and that of mankind.

(a) The passage has been taken to mean that "each man is his own Adam." This really means that, just as Adam sinned, all men have sinned, but that there is no real connection between the sin of Adam and the sin of mankind, other than that it could be said that Adam's sin is typical of the sin of all mankind.

(b) There is what has been called the legal interpretation. This would hold that Adam was the representative of mankind and the human race shares in the deed of its representative. But a representative must be chosen by the people he represents; and in no sense can we say that of Adam.

(c) There is the interpretation that what we inherit from Adam is the tendency to sin. That is true enough, but that is not what Paul meant. It would not, in fact, suit his argument at all.

(d) The passage ought to be given what is called the realistic interpretation, namely that, because of the solidarity of the human race, all mankind actually sinned in Adam. This idea was not strange to a Jew; it was the actual belief of the Jewish thinkers. The writer of 2 Esdras is quite clear about it. "A grain of evil was sown in the heart of Adam from the beginning and how much wickedness has it brought forth unto this time; and how much shall it yet bring forth till the time of the threshing come" ( 2Esther 4:30). "For the first Adam, bearing a wicked heart, transgressed and was overcome; and not only he but all they also who are born of him" ( 2Esther 3:21).

(ii) The second basic idea is intimately connected with this in Paul's argument. Death is the direct consequence of sin. It was the Jewish belief that, if Adam had not sinned, man would have been immortal. Sirach (Sirach 2:23) writes, "A woman was the beginning of sin and through her all die." The Book of Wisdom has it, "God created man for immortality and made him the image of his own proper nature; but by the envy of the devil death entered into the world." In Jewish thought, sin and death are integrally connected. This is what Paul is getting at in the involved and difficult line of thought in Romans 5:12-14. We may trace his thought there in a series of ideas.

(a) Adam sinned because he broke a direct commandment of God not to eat of the fruit of the forbidden tree--and because he sinned, he died, although he was meant to be immortal.

(b) The law did not come until the time of Moses. Now, if there is no law, there can be no breach of the law; that is to say, there can be no sin. Therefore, the men who lived between Adam and Moses did in fact commit sinful actions, but they could not be counted sinners, for the law did not yet exist.

(c) In spite of the fact that sin could not be reckoned to them, they still died. Death reigned over them, although they could not be accused of breaking a non-existent law.

(d) Why, then, did they die? It was because they had sinned in Adam. Their involvement in his sin caused their deaths, although there was no law for them to break. That, in fact, is Paul's proof that all men did sin in Adam.

So, then, we have extracted the essence of one side of Paul's thought. Because of this idea of the complete solidarity of mankind, all men literally sinned in Adam; and because it is the consequence of sin, death reigned over all men.

But this very same conception, which can be used to produce so desperate a view of the human situation, can be used in reverse to fill it with a blaze of glory. Into this situation comes Jesus. To God Jesus offered perfect goodness. And, just as all men were involved in Adam's sin, all men are involved in Jesus' perfect goodness; and, just as Adam's sin was the cause of death, so Jesus' perfect goodness conquers death and gives men life eternal. Paul's triumphant argument is that, as mankind was solid with Adam and was therefore condemned to death, so mankind is solid with Christ and is therefore acquitted to life. Even although the law has come and made sin much more terrible, the grace of Christ overcomes the condemnation which the law must bring.

That is Paul's argument, and on Jewish grounds it is unassailable. But it has one great flaw, as it has one great truth.

(i) The flaw is this. Suppose we assume the literal truth of the Adam story, our connection with Adam is purely physical. We have no choice whatever in the matter, any more than a child chooses his father. On the other hand our connection with Christ is voluntary. Union with Christ is something a man can accept or reject. The connection is in reality quite different. That is a serious flaw in Paul's argument.

(ii) The great virtue is this. Paul conserves the truth that mankind was involved in a situation from which there was no escape; sin had man in its power and there was no hope. Into this situation came Jesus Christ, and he brought with him something that broke the old deadlock. By what he did, by what he is, by what he gives, he enabled man to escape from a situation in which he was hopelessly dominated by sin. Whatever else we may say about Paul's argument, it is completely true that man was ruined by sin and rescued by Christ.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 5:20

Moreover -- But; now;

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. - BN

the law -- Lit. 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.

The law entered [came; was added] -- Sin is defined in the law; the sinfulness of sin is revealed.

Law came in, to increase the trespass; -- [RSV] The Mosaical law resulted in more sin, (like that offence which had been introduced by Adam) . Compare Romans 5:15.

The introduction of the Mosaic Law, instead of diminishing the sins of people, only increases them.

[The presence of Mosaic law] caused man’s sin to increase (cf. Romans 7:8-11). Thus it made men more aware of their own sinfulness and inability to keep God’s perfect standard (Romans 7:7; Galatians 3:21-22), and it served as a tutor to drive them to Christ (Gal. 3:24). - MSB

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 the increase of sin was in fact the effect or result.

that the offense might abound -- The Law defined sin more clearly and precisely and added more transgressions.

so that the trespass might increase -- One of the reasons that God gave the Mosaic law was to reveal the extent of human sin and the need for new measures to deal with that sin. By multiplying commandments, the law provides many more opportunities for disobeying God (see Romans 3:20; Romans 4:15; Romans 7:7-12; Galatians 3:19). - NIVZSB

the offence -- Man’s offences, regarded as a single whole. - CBSC

might abound -- Sin, transgressions, offenses, increased. ("Be multiplied" -JFB)

1) Greek "to fill up";

2) Greek "to overflow"; thus grace goes beyond measure and surpasses sin’s effect.

But where sin abounded [increased], -- Alike in all dispensations - before the Law, and under the Law. In all conditions of the human family before the gospel, it was the characteristic that sin was prevalent. - BN

grace -- Favor; mercy.

grace abounded much more [ all the more; more exceedingly; in greater abundance]; -- Superabounded. The word is used no where else in the New Testament, except in 2 Corinthians 7:4.

It means that the pardoning mercy of the gospel greatly triumphed over sin, even over the sins of the Jews, though those sins were greatly aggravated by the light which they enjoyed under the advantages of divine revelation.

Gill's Exposition of the Whole Bible

Moreover, the law entered,.... By "the law" is meant, not the law of nature, much less the law of sin; rather the ceremonial law, which came in over and above the moral law; it entered but for a time; by which sin abounded, and appeared very sinful; and through it the grace of God much more abounded, in the sacrifice of Christ prefigured by it: but the moral law, as it came by Moses, is here intended; which entered with great pomp and solemnity on Mount Sinai; and intervened, or came between Adam's sin and Christ's sacrifice; and also came in besides, or over and above the promise of life by Christ; and may moreover be said to enter into the conscience of a sinner, with the power and energy of the Spirit of God: and the end of its entrance is,

that the offence might abound; meaning either the sin of Adam, he had been speaking of under that name, that that itself, and the imputation of it to his posterity, and also the pollution of human nature by it, together with all the aggravating circumstances of it, might appear more manifest; or sin in general, any and all actual transgressions, which abound through the law's discovering the evil nature of them, and so taking away all excuse, or pretext of ignorance: by prohibiting them, whereby the corrupt nature of man becomes more eager after them; and by accusing, threatening, terrifying, and condemning, on account of them: one view of the apostle in this, doubtless, is to show, that there can be no justification by the law:

but where sin abounded, grace did much more abound: sin has abounded in human nature, in all the individuals of it; and grace has superabounded in the same nature, being assumed by the Son of God, and united to him, who has appeared in it "full of grace and truth", John 1:14: sin has abounded in all the powers and faculties of the soul, in the understanding, will, and affections, of an unregenerate man; but in regeneration, the grace of God much more abounds in the same powers and faculties, enlightening the understanding, subduing the will, and influencing the affections with love to divine things: sin abounded in the Gentile world, before the preaching of the Gospel in it; but afterwards grace did superabound in the conversion of multitudes in it from idols, to serve the living God; and where sin has abounded in particular persons to a very great height, grace has exceeded it, as in Manasseh, Mary Magdalene, Saul, and others.

Henry's Complete Commentary on the Bible

      6 For when we were yet without strength, in due time Christ died for the ungodly.   7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.   8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.   9 Much more then, being now justified by his blood, we shall be saved from wrath through him.   10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.   11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.   12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:   13 (For until the law sin was in the world: but sin is not imputed when there is no law.   14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.   15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.   16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.   17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)   18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.   19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.   20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:   21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

      The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine:-- 1. The persons he died for, Romans 5:6-8; Romans 5:6-8. 2. The precious fruits of his death, Romans 5:9-11; Romans 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Romans 5:12-21; Romans 5:12-21.

      I. The character we were under when Christ died for us.

      1. We were without strength (Romans 5:6; Romans 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition--lost, and no visible way open for our recovery--our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deuteronomy 32:36. It is the manner of God to help at a dead lift,

      2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Romans 5:7; Romans 5:8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare John 15:13; John 15:14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsychoi--would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Romans 16:4; Romans 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (Romans 5:8; Romans 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into ndyqym--righteous, hsdym--merciful (compare Isaiah 17:1), and rssym--wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (Romans 5:10; Romans 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Romans 8:7; Colossians 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zechariah 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.

      II. The precious fruits of his death.

      1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Romans 5:9; Romans 5:9), reconciled by his death,Romans 5:10; Romans 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remissionHebrews 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul,Leviticus 17:11.

      2. Hence results salvation from wrath: Saved from wrath (Romans 5:9; Romans 5:9), saved by his life,Romans 5:10; Romans 5:10. When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation.--We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thessalonians 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace.--Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Romans 14:9; Romans 14:9. He was dead, and is alive,Revelation 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession,Hebrews 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Romans 4:25; Romans 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.

      3. All this produces, as a further privilege, our joy in God,Romans 5:11; Romans 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil,Jeremiah 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes--not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, kauchomenoi--glorying in it. God hath received the atonement (Matthew 3:17; Matthew 17:5): if we but receive it, the work is done.

      III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam ( Romans 5:12-21; Romans 5:12-21), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,

      1. A general truth laid down as the foundation of his discourse--that Adam was a type of Christ (Romans 5:14; Romans 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam,1 Corinthians 15:45. Compare Romans 5:22; Romans 5:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative--died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam typos tou mellontos--the figure of him that was to come, to come to repair that breach which Adam had made.

      2. A more particular explication of the parallel, in which observe,

      (1.) How Adam, as a public person, communicated sin and death to all his posterity (Romans 5:12; Romans 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Genesis 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph ho--for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1 Corinthians 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Acts 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die,Genesis 2:17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, dielthen--passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned,Romans 5:14; Romans 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Corinthians 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?

      Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses,Romans 5:14; Romans 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did--which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.

      (2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,

      [1.] Wherein the resemblance holds. This is laid down most fully, Romans 5:18; Romans 5:19.

      First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathesan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.

      Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,--his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous--many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathesontai--they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.

      [2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Romans 5:15-17; Romans 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend:--First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. 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. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Romans 5:16; Romans 5:17, Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Colossians 2:13. 4. 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,Romans 5:17; Romans 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests--not only pardoned, but preferred. See this observed, Revelation 1:5; Revelation 1:6; Revelation 5:9; Revelation 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.

      IV. In the Romans 5:20; Romans 5:21 the apostle seems to anticipate an objection which is expressed, Galatians 3:19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to the cure. The offence, to paraptoma--that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound--that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Romans 5:21; Romans 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.

Spurgeon's Verse Expositions of the Bible

'Law and Grace' and 'Sin And Grace'

A Sermon

(No. 37)

Delivered on Sabbath Morning, August 26, 1855, by the

REV. C. H. Spurgeon

At New Park Street Chapel, Southwark.

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"Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound." Romans 5:20 .

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.

I. First, we shall speak of the text as CONCERNING THE WORLD.

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. God gave his law that the offence might seem to be an offence; ay, and that the offence might abound exceedingly more than it could have done without its coming. There was sin long before Sinai smoked; long ere the mountain trembled beneath the weight of Deity, and the dread trumpet sounded exceeding loud and long, there had been transgression. And where that law has never been heard, in heathen countries where that word has never gone forth, yet there is sin, because, though men cannot sin against the law which they have never seen, yet they can all rebel against the light of nature, against the dictates of conscience, and against that traditional remembrance of right and wrong, which has followed mankind from the place where God created them. All men, in every land, have consciences, and therefore all men can sin. The ignorant Hottentot, who has never heard anything of a God, has just so much of the light of nature, that in the things that are outwardly good or bad he will discern the difference; and though he foolishly bows down to stocks and stones, he has a judgment which, if he used it, would teach him better. If he chose to use his talents, he might know there is a God; for the Apostle, when speaking of men who have only the light of nature, plainly declares that "the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." Romans 1:20 . Without a divine revelation men can sin, and sin exceedingly conscience, nature, tradition, and reason, being each of them, sufficient to condemn them for their violated commandments. The law makes no one a sinner; all men are such in Adam, and were so practically before its introduction. It entered that "the offence might abound." Now this seems a very terrible thought at first sight, and many ministers would have shirked this text altogether. But when I find a verse I do not understand, I usually think it is a text I should study; and I try to seek it out before my heavenly Father, and then when he has opened it to my soul, I reckon it my duty to communicate it to you, with the holy aid of the Spirit. "The law entered that the offence might abound." I will attempt to show you how the law makes offenses "abound."

1. First of all, the law tells us that many things are sins which we should never have thought to be so if it had not been for the additional light. Even with the light of nature, and the light of conscience, and the light of tradition, there are some things we should never have believed to be sins had we not been taught so by the law. Now, what man by light of conscience, would keep holy the Sabbath-day suppose he never read the Bible, and never heard of it? If he lived in a South Sea island he might know there was a God, but not by any possibility could he find out that the seventh part of his time should be set apart to that God. We find that there are certain festivals and feasts among heathens, and that they set apart days in honour of their fancied gods; but I should like to know where they could discover that there was a certain seventh day to be set apart to God, to spend the time in his house of prayer. How could they, unless indeed, tradition may have handed down the fact of the original consecration of that day by the creating Jehovah. I cannot conceive it possible that either conscience or reason could have taught them such a command as this: Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor they daughter, thy manservant, nor they maidservant, nor thy cattle, nor thy stranger that is within thy gates. Moreover, if in the term "law" we comprehend the ceremonial ritual, we can plainly see that many things, in appearance quite indifferent, were by it constituted sins. The eating of animals that do not chew the cud and divide the hoof, the wearing of linsey-woolsey, the sitting on a bed polluted by a leper with a thousand other things, all seem to have no sin in them, but the law made them into sins, and so made the offence to abound.

2. It is a fact which you can verify by looking at the working of your own mind, that law has a tendency to make men rebel. Human nature rises against restraint. I had not known lust except the law had said, "Thou shalt not covet." The depravity of man is excited to rebellion by the promulgation of laws. So evil are we, that we conceive at once the desire to commit an act, simply because it is forbidden. Children, we all know, as a rule, will always desire what they may not have, and if forbidden to touch anything, will either do so when an opportunity serves, or will long to be able to do so. The same tendency any student of human nature can discern in man-kind at large. Is then the law chargeable with my sin? God forbid. "But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For sin taking occasion by the commandment deceived me, and by it slew me." Romans 7:7-8 , Romans 7:11 . The law is holy, and just, and good, it is not faulty, but sin uses it as an occasion of offence, and rebels when it ought to obey. Augustine placed the truth in a clear light when he wrote "The law is not in fault, but our evil and wicked nature; even as a heap of lime is still and quiet until water be poured thereon, but then it begins to smoke and burn, not from the fault of the water, but from the nature and kind of the lime which will not endure it." Thus, you see, this is a second sense in which the entrance of the law causes the offence to abound.

3. Yet again, the law increases the sinfulness of sin, by removing all excuse of ignorance. Until men know the law, their crimes have at least a palliation of partial ignorance, but when the code of rules is spread before them, their offenses become greater, since they are committed against light and knowledge. He who sins against conscience shall be condemned; of how much sorer punishment shall he be thought worthy who despises the voice of Jehovah, defies his sacred sovereignty, and willfully tramples on his commands. The more light the greater guilt the law affords that light, and so causes us to become double offenders. Oh, ye nations of the earth who have heard the law of Jehovah, your sin is increased, and your offence abounds.

Methinks I hear some say, "How unwise it must have been that a law should come to make these things abound!" Does it not, at first sight, seem very harsh that the great author of the world should give us a law which will not justify, but indirectly cause our condemnation to be greater? Does it not seem to be a thing which a gracious God would not reveal, but would have withheld? But, know ye, "that the foolishness of God is wiser than men;" and understand ye that there is a gracious purpose even here. Natural men dream that by a strict performance of duty they shall obtain favor, but God saith thus: "I will show them their folly by proclaiming a law so high that they will despair of attaining unto it. They think that works will be sufficient to save them. They think falsely, and they will be ruined by their mistake. I will send them a law so terrible in its censures, so unflinching it its demands, that they cannot possibly obey it, and they will be driven even to desperation, and come and accept my mercy through Jesus Christ. They cannot be saved by the law not by the law of nature. As it is, they have sinned against it. But yet, I know, they have foolishly hoped to keep my law, and think by works of the law they may be justified; whereas I have said, 'By the works of the law no flesh living can be justified;' therefore I will write a law it shall be a black and heavy one a burden which they cannot carry; and then they will turn away and say, 'I will not attempt to perform it; I will ask my Saviour to bear it for me.'" Imagine a case Some young men are about to go to sea, where I foresee they will meet with a storm. Suppose you put me in a position where I may cause a tempest before the other shall arise. Well, by the time the natural storm comes on, those young men will be a long way out at sea, and they will be wrecked and ruined before they can put back and be safe. But what do I? Why, when they are just at the mouth of the river, I send a storm, putting them in the greatest danger, and precipitating them ashore, so that they are saved. Thus did God. He sends a law which shows them the roughness of the journey. The tempest of law compels them to put back to the harbour of free grace, and saves them from a most terrible destruction, which would otherwise overwhelm them. The law never came to save men. It never was its intention at all. It came on purpose to make the evidence complete that salvation by works is impossible, and thus to drive the elect of God to rely wholly on the finished salvation of the gospel. Now, just to illustrate my meaning, let me describe it by one more figure. You all remember those high mountains called the Alps. Well, it would be a great mercy if those Alps were a little higher. It would have been, at all events, for Napoleon's soldiers when he led his large army over, and caused thousands to perish in crossing. Now, if it could have been possible to pile another Alps on their summit, and make them higher than the Himalaya, would not the increased difficulty have deterred him from his enterprise, and so have adverted the destruction of thousands? Napoleon demanded, "Is it possible?" "Barely possible," was the reply. "Avancez," cried Buonaparte; and the host were soon toiling up the mountain side. Now, by the light of nature, it does seem possible for us to go over this mountain of works, but all men would have perished in the attempt, the path even of this lower hill being too narrow for mortal footsteps. God, therefore, puts another law, like a mountain, on the top; and now the sinner says, "I cannot climb over that. It is a task beyond Herculean might. I see before me a narrow pass, called the pass of Jesus Christ's mercy the pass of the cross methinks I will wend my way thither." But if it had not been that the mountain was too high for him, he would have gone climbing up, and climbing up, until he sank into some chasm, or was lost under some mighty avalanche, or in some other way perished eternally. But the law comes that the whole world might see the impossibility of being saved by works.

Let us turn to the more pleasing part of the subject the superabundance of grace. Having bewailed the devastations and injurious deeds of sin, it delights our hearts to be assured that "grace did much more abound."

1. Grace excels sin in the numbers it brings beneath its sway. It is my firm belief that the number of the saved will be far greater than the damned. It is written that in all things Jesus shall have pre-eminence; and why is this to be left out? Can we think that Satan will have more followers than Jesus? Oh, no; for while it is written that the redeemed are a number that no man can number; it is not recorded that the lost are beyond numeration. True, we know that the visible elect are ever a remnant but then there are others to be added. Think for a moment of the army of infant souls who are now in heaven. These all fell in Adam, but being all elect, were all redeemed and regenerated, and were privileged to fly from the mother's breasts to glory. Happy lot, which we who are spared might well envy. Nor let it be forgotten that the multitudes of converts in the millennial age will very much turn the scale. For then the world will be exceedingly populous, and a thousand years of a reign of grace might easily suffice to overcome the majority accumulated by sin during six thousand years of its tyranny. In that peaceful period, when all shall know him, from the least even unto the greatest, the sons of God shall fly as doves to their windows, and the Redeemer's family shall be exceedingly multiplied.

What though those who have been deluded by superstition, and destroyed by lust, must be counted by thousands grace has still the pre-eminence. Saul has slain his thousands, but David his ten-thousands. We admit that the number of the damned will be immense, but we do think that the two states of infancy and millennial glory will furnish so great a reserve of saints that Christ shall win the day. The procession of the lost may be long; there must be thousands, and thousands, and thousands, of those who have perished, but the greater procession of the King of kings shall be composed of larger hosts than even these. "Where sin abounded, grace did much more abound." The trophies of free grace will be far more than the trophies of sin.

Yet again. Grace doth "much more abound," because a time shall come when the world shall be all full of grace; whereas there has never been a period in this world's history when it was wholly given to sin. When Adam and Eve rebelled against God, there was still a display of grace in the world; for in the garden at the close of the day, God said, "I will put enmity between thee and the woman, and between thy seed and her seed; it shalt bruise thy head, and thou shall bruise his heel;" and since that first transgression, there has never been a moment when grace has entirely lost its footing in the earth. God has always had his servants on earth; at times they have been hidden by fifties in the caves, but they have never been utterly cut off. Grace might be low; the stream might be very shallow, but it has never been wholly dry. There has always been a salt of grace in the world to counteract the power of sin. The clouds have never been so universal as to hide the day. But the time is fast approaching when grace shall extend all over our poor world and be universal. According to the Bible testimony, we look for the great day when the dark cloud which has swathed this world in darkness shall be removed, and it shall shine once more like all its sister planets. It hath been for many a long year clouded and veiled by sin and corruption; but the last fire shall consume its rags and sackcloth. After that fire, the world in righteousness shall shine. The huge molten mass now slumbering in the bowels of our common mother shall furnish the means of purity. Palaces, and crowns, and peoples, and empires, are all to be melted down; and after like a plague-house, the present creation has been burned up entirely, God will breathe upon the heated mass, and it will cool down again. He will smile on it as he did when he first created it, and the rivers will run down the new-made hills, the oceans will float in new-made channels; and the world will be again the abode of the righteous for ever and for ever. This fallen world will be restored to its orbit; that gem which was lost from the sceptre of God shall be set again, yea, he shall wear it as a signet about his arm. Christ died for the world; and what he died for, he will have. He died for the whole world, and the whole world he will have, when he has purified it and cleansed it and fitted it for himself. "Where sin abounded, grace did much more abound;" for grace shall be universal, whereas sin never was.

One thought more. Hath the world lost its possessions by sin? It has gained far more by grace. True, we have been expelled a garden of delights, where peace, love, and happiness found a glorious habitation. True, Eden is not ours, with its luscious fruits, its blissful bowers, and its rivers flowing o'er sands of gold, but we have through Jesus a fairer habitation. He hath made us sit together in heavenly places the plains of heaven exceed the fields of paradise in the ever-new delights which they afford, while the tree of life, and the river from the throne render the inhabitants of the celestial regions more than emparadised. Did we lose natural life and subject ourselves to painful death by sin? Has not grace revealed an immortality for the sake of which we are too glad to die? Life lost in Adam is more restored in Christ. We admit that our original robes were rent in sunder by Adam, but Jesus has clothed us with a divine righteousness, far exceeding in value even the spotless robes of created innocence. We mourn our low and miserable condition, through sin, but we will rejoice at the thought, that we are now more secure than before we fell, and are brought into closer alliance with Jesus than our standing could have procured us. O Jesus! thou hast won us an inheritance more wide than our sin has ever lavished. Thy grace has overtopped our sins. "Grace doth much more abound."

II. Now we come to the second part of the subject, and that is THE ENTRANCE OF THE LAW INTO THE HEART.

We have to deal carefully when we come to deal with internal things; it is not easy to talk about this little thing, the heart. When we begin to meddle with the law of their soul, many become indignant, but we do not fear their wrath. We are going to attack the hidden man this morning. The law entered their hearts that sin might abound, "but where sin abounded, grace did much more abound."

1. The law causes the offence to abound by discovering sin to the soul. When once God the Holy Ghost applies the law to the conscience, secret sins are dragged to light, little sins are magnified to their true size, and things apparently harmless become exceedingly sinful. Before that dread searcher of the hearts and trier of the reins makes his entrance into the soul, it appears righteous, just, lovely, and holy; but when he reveals the hidden evils, the scene is changed. Offenses which were once styled peccadilloes, trifles, freaks of youth, follies, indulgences, little slip, &c., then appear in their true colour, as breaches of the law of God, deserving condign punishment.

John Bunyan shall explain my meaning by an extract from his famous allegory: "Then the Interpreter took Christian by the hand and led him into a very large parlour that was full of dust, because never swept; in which after he had reviewed it a little while, the Interpreter called for a man to sweep. Now, when he began to sweep, the dust became so abundantly to fly about, that Christian had almost therewith been choked. Then said Interpreter to a damsel that stood by, 'Bring hither water, and sprinkle the room'; the which when she had done, it was swept and cleansed with pleasure. Then said Christian, 'What means this?' The Interpreter answered, 'This parlour is the heart of a man that was never sanctified by the sweet grace of the gospel. The dust is his original sin and inward corruptions that have defiled the whole man. He that began to sweep, at first, is the law; but she that brought the water and did sprinkle it, is the gospel. Now, whereas thou sawest that as soon as the first began to sweep, the dust did so fly about, that the room could not by him be cleansed, but that thou wast almost choked therewith; this is to show thee, that the law, instead of cleansing the heart (by its working) from sin, doth revive, Romans 7:9 , put strength into, 1 Corinthians 15:56 , and increase it in the soul, Romans 5:20 , even as it doth discover and forbid it, for that doth not give power to subdue. Again, as thou sawest the damsel sprinkle the room with water, upon which it was cleansed with pleasure; this is to show thee, that when the gospel comes in the sweet and precious influences thereof to the heart, then, I say, even as thou sawest the damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit.'"

The heart is like a dark cellar, full of lizards, cockroaches, beetles, and all kinds of reptiles and insects, which in the dark we see not, but the law takes down the shutters and lets in the light, and so we see the evil. Thus sin becoming apparent by the law, it is written the law makes the offence to abound.

2. Once again. The law, when it comes into the heart, shows us how very black we are. Some of us know that we are sinners. It is very easy to say it. The word "sinner" hath only two syllables in it, and many there be who frequently have it on their lips, but who do not understand it. They see their sin, but it does not appear exceedingly sinful till the law comes. We think there is something sinful in it; but when the law comes, we detect its abomination. Has God's holy light ever shone into your souls? Have you had the fountains of your great depravity and evil broken up, and been wakened up sufficiently to say, "O God! I have sinned?" Now, if you have your hearts broken up by the law, you will find the heart is more deceitful than the devil. I can say this of myself, I am very much afraid of mine, it is so bad. The Bible says, "The heart is deceitful above all things." The devil is one of the things; therefore, it is worse than the devil "and desperately wicked." How many do we find who are saying, "Well, I trust I have a very good heart at the bottom. There may be a little amiss at the top, but I am very good-hearted at bottom." If you saw some fruit on the top of a basket that was not quite good, would you buy the basket because they told you, "Ay, but they are good at the bottom?" "No, no," you would say, "they are sure to be best at the top, and if they are bad there, they are sure to be rotten below." There are many people who live queer lives, and some friends say, "He is good-hearted at bottom; he would get drunk sometimes, but he is very good-hearted at the bottom." Ah! never believe it. Men are seldom estimated better than they seem to be. If the outside of the cup or platter is clean, the inside may be dirty, but if the outside is impure, you may always be sure the inside is no better. Most of us put our goods in the window keep all our good things in the front, and bad things behind. Let you and I, instead of making excuses about ourselves, about the badness of our hearts, if the law has entered into your soul, bow down and say, "O the sin O the uncleanness the blackness the awful nature of our crimes!" "The law entered that the offence may abound."

3. The law reveals the exceeding abundance of sin, by discovering to us the depravity of our nature. We are all prepared to charge the serpent with our guilt, or to insinuate that we go astray, from the force of ill example but the Holy Spirit dissipates these dreams by bringing the law into the heart. Then the fountains of the great deep are broken up, the chambers of the imagery are opened, the innate evil of the very essence of fallen man is discovered.

The law cuts into the core of the evil, it reveals the seat of the malady, and informs us that the leprosy lies deep within. Oh! how the man abhors himself when he sees all his rivers of water turned into blood, and loathsomeness creeping over all his being. He learns that sin is no flesh wound, but a stab in the heart; he discovers that the poison has impregnated his veins, lies in his very marrow, and hath its fountain in his inmost heart. Now he loathes himself, and would fain be healed. Actual sin seems not half so terrible as in-bred sin, and at the thought of what he is, he turns pale, and gives up salvation by works as an impossibility.

4. Having thus removed the mask and shown the desperate case of the sinner, the relentless law causes the offence to abound yet more by bringing home the sentence of condemnation. It mounts the judgment seat, puts on the black cap, and pronounces the sentence of death. With a harsh unpitying voice it solemnly thunders forth the words, "Condemned already." It bids the soul prepare its defence, knowing well that all apology has been taken away by its former work of conviction. The sinner is therefore speechless, and the law, with frowning looks, lifts up the veil of hell, and gives the man a glimpse of torment. The soul feels that the sentence is just, that the punishment is not too severe, and that mercy it has no right to expect; it stands quivering, trembling, fainting, and intoxicated with dismay, until it falls prostrate in utter despair. The sinner puts the rope around his own neck, arrays himself in the attire of the condemned, and throws himself at the foot of the King's throne, with but one thought, "I am vile"; and with one prayer, "God be merciful to me a sinner."

5. Nor does the law cease its operations even here, for it renders the offence yet more apparent by discovering the powerlessness occasioned by sin. It not only condemns but it actually kills. He who once thought that he could repent and believe at pleasure, finds in himself no power to do either the one or the other.

When Moses smites the sinner he bruises and mangles him with the first blow, but at a second or a third, he falls down as one dead. I myself have been in such a condition that if heaven could have been purchased by a single prayer I should have been damned, for I could no more pray than I could fly. Moreover, when we are in the grave which the law has digged for us, we feel as if we did not feel, and we grieve because we cannot grieve. The dread mountain lies upon us which renders it impossible to stir hand or foot, and when we would cry for help our voice refuses to obey us. In vain the minister cries, "Repent," Our hard heart will not melt; in vain he exhorts us to believe; that faith of which he speaks seems to be as much beyond our capacity as the creation of the universe. Ruin is now become ruin indeed. The thundering sentence is in our ears, "CONDEMNED ALREADY," another cry follows it, "DEAD IN TRESPASSES AND SINS," and a third, more awful and terrible, mingles its horrible warning, "The wrath to come the wrath to come." In the opinion of the sinner he is now cast out as a corrupt carcass, he expects each moment to be tormented by the worm that never dies and to lift up his eyes in hell. Now is mercy's moment, and we turn the subject from condemning law to abounding grace.

Listen, O heavy laden, condemned sinner, while in my Master's name, I publish superabounding grace. Grace excels sin in its measure and efficacy. Though your sins are many, mercy hath many pardons. Though they excel the stars, the sands, the drops of dew in their number, one act of remission can cancel all. Your iniquity, though a mountain, shall be cast into the midst of the sea. Your blackness shall be washed out by the cleansing flood of your Redeemer's gore. Mark! I said YOUR sins, and I meant to say so, for if you are now a law-condemned sinner, I know you to be a vessel of mercy by that very sign. Oh, hellish sinners, abandoned profligates, off-casts of society, outcasts from the company of sinners themselves, if ye acknowledge your iniquity, here is mercy, broad, ample, free, immense, INFINITE. Remember this O sinner,

"If all the sins that men have done,

In will, in word, in thoughts, in deed,

Since words were made, or time began,

Were laid on one poor sinner's head.

The stream of Jesus' precious blood

Applied, removes the dreadful load."

Yet again, grace excelleth sin in another thing. Sin shows us its parent, and tells us our heart is the father of it, but grace surpasseth sin there, and shows the Author of grace the King of kings. The law traces sin up to our heart; grace traces its own origin to God, and

"In his sacred breast I see

Eternal thoughts of love to me."

O Christian, what a blessed thing grace is, for its source is in the everlasting mountains. Sinner, if you are the vilest in the world, if God forgives you this morning, you will be able to trace your pedigree to him, for you will become one of the sons of God, and have him always for your Father. Methinks I see you a wretched criminal at the bar, and I hear mercy cry, "Discharge him!" He is pallid, halt, sick, maimed heal him. He is of a vile race lo, I will adopt him into my family. Sinner! God taketh thee for his son. What, though thou art poor, God says, "I will take thee to be mine for ever. Thou shalt be my heir. There is thy fair brother. In ties of blood he is one with thee Jesus is thy actual brother!" Yet how came this change? Oh! is not that an act of mercy? "Grace did much more abound."

"Grace hath put me in the number

Of the Saviour's family."

Grace outdoes sin, for it lifts us higher than the place from which we fell.

And again, "where sin abounded, grace did much more abound"; because the sentence of the law may be reversed, but that of grace never can. I stand here and feel condemned, yet, perhaps, I have a hope that I may be acquitted. There is a dying hope of acquittal still left. But when we are justified, there is no fear of condemnation. I cannot be condemned if I am once justified; fully absolved I am by grace. I defy Satan to lay hands on me, if I am a justified man. The state of justification is an unvariable one, and is indissolubly united to glory. "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or sword? Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Oh! poor condemned sinner, doth not this charm thee, and make thee in love with free grace? And all this is YOURS. Your crimes, if once blotted out, shall never be laid to your charge again. The justification of the gospel is no Arminian sham, which may be reversed if you should in future turn aside. No; the debt once paid, cannot be demanded twice the punishment, once endured, cannot again be inflicted. Saved, saved, saved, entirely saved by divine grace, you may walk without fear the wide world over.

And yet, once more. Just as sin makes us sick, and grievous, and sad, so does grace make us far more joyful and free. Sin causeth one to go about with an aching heart, till he seems as if the world would swallow him, and mountains hang above ready to drop upon him. This is the effect of the law. The law makes us sad; the law makes us miserable. But, poor sinner, grace removeth the evil effects of sin upon your spirit, if thou dost believe in the Lord Jesus Christ, thou shalt go out of this place with a sparkling eye and a light heart. Ah! well do I remember the morning when I stepped into a little place of worship, as miserable almost as hell could make me being ruined and lost. I had often been at chapels where they spoke of the law, but I heard not the gospel. I sat down the pew a chained and imprisoned sinner; the Word of God came, and I went out free. Though I went in miserable as hell, I went out elated and joyful. I sat there black; I went away whiter than driven snow. God had said, "Though your sins be as scarlet, they shall be whiter than snow." Why not this be thy lot, my brother, if thou feelest thyself a sinner now? It is all he asks of thee, to feel thy need of him, this thou hast, and now the blood of Jesus lies before thee. "The law has entered that sin might abound." Thou are forgiven, only believe it; elect, only believe it; 'tis the truth that thou are saved.

And now, lastly, poor sinner, has sin made thee unfit for heaven? Grace shall render thee a fit companion for seraphs and the just made perfect. Thou who art to-day lost and destroyed by sin, shalt one day find thyself with a crown upon thy head, and a golden harp in thine hand, exalted to the throne of the Most High. Think, O drunkard, if thou repentest, there is a crown laid up for thee in heaven. Ye guiltiest, most lost and depraved, are ye condemned in your conscience by the law? Then I invite you, in my Master's name, to accept pardon through his blood. He suffered in your stead, he has atoned for your guilt and you are acquitted. Thou art an object of his eternal affection, the law is but a schoolmaster, to bring thee to Christ. Cast thyself on him. Fall into the arms of saving grace. No works are required, no fitness, no righteousness, no doings. Ye are complete in him who said, "It is finished."

"Ye debtors whom he gives to know

That you ten thousand talents owe,

When humble at his feet you fall,

Your gracious God forgives them all.

"Slaves, that have borne the heavy chain

Of sin, and hell's tyrannic reign,

To liberty assert your claim,

And urge the great Redeemer's name.

"The rich inheritance of heaven,

Your joy, your boast, is freely giv'n;

Fair Salem your arrival waits,

With golden streets, and pearly gates.

"Her blest inhabitants no more

Bondage and poverty deplore!

No debt, but love immensely great;

Their joy still rises with the debt."

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A Sermon

(No. 3115)

Published on Thursday, October 22nd, 1908.

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

On Lord's-day Evening, November 1st, 1874.

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"Where sin abounded, grace did much more abound." Romans 5:20 . Romans 5:1

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 grace. A very great power is sin, a power dark, mysterious, baleful, but full of force. The sorrows of mankind, whence came they but from sin? We should have known no war, nor pestilence, nor famine, nor would aught 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 desired, the eternal wrath whose blackness the wildest tempest cannot imitate. Who digged 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 defyin the whole race of mankind.

The power that is to fight and overcome sin is ever 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. Indeed, this has been tried, and it has utterly failed. The way to heaven is not up the steep sides of Sinai; that granitic mountain is too rugged and too high for unaided human feet to climb. Not there can be found the weapons with which a man may slay his sins, and fight his way to everlasting bliss.

The only counter force against sin is grace; so my text tells us, and we may learn the same truth from a hundred texts besides. And what is grace? Grace is the free favor of God, the undeserved bounty of the ever-gracious Creator against whom we have offended, the generous pardon, the infinite, spontaneous lovingkindness of the God who has been provoked and angered by our sin, but who, delighting in mercy, and grieving to smite the creatures whom he has made, is ever ready to pass by transgression, iniquity, and sin, and to save his people from all the evil consequences of their guilt. Here, my brethren and sisters in Christ, is a force that is fully equal to the requirements of the duel with sin; for this grace, of which I am going to speak, is divine grace, and hence it is omnipotent, immortal, and immutable. This favor of God never changes; and when once it purposes to bless anyone, bless him it will, and none can revoke the blessing. The gracious purpose of God's free favor to an undeserving man is more than a match for that man's sin, for it brings to bear, upon his sin, the blood of the incarnate Son of God, and the majestic and mysterious fire of the eternal Spirit, who burns up evil and utterly consumes it. With God the Father, God the Son, and God the Holy Ghost united against sin, the everlasting purposes of grace are bound to be accomplished, sin must be overcome and my text proved to be true, "Where sin abounded, grace did more abound."

I. To illustrate the great principle of my text, I ask you to notice, first, that the context refers us to THE ENTRANCE OF THE LAW. "The law entered, that the offense might abound. But where sin abounded, grace did much more abound."

Instead of giving any historical statement concerning the introduction of the law in the days of Moses, I am going to speak about the experimental matter of the introduction of the law of God into our hearts. Those of you who have been converted remember the time when the law of the Lord first entered your heart. The law engraved on the two tables of stone, the law recorded in the Bible, does but very little for us; but when the law really enters our heart, is does much for us. What does it do?

The first thing the law does to most men is to develop the sin that is in them. Paul writes, "I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." But, as soon as he found that there was a law against a certain sin, by some unhallowed instinct of his unrenewed nature, he wanted to do the very thing that he was forbidden to do. It was like that with us, the first effect of the entrance of the law of God into our hearts was to develop the sin that was already within us. "That is a dreadful thing," says one Yes, it is; but look at the matter from another aspect. Here is a man who has within him a dire disease which will be fatal if it is allowed to remain, so the physician gives him some medicine which throws the disease out. The man used to have a beautiful complexion, but after he has taken that medicine, his face is covered with blotches. Is that a bad thing? Yes, the blotches are bad, but the hidden disease was worse. While that disease was concealed within his system, and was killing him, he probably did not even know that is was there. He knew that he was not well, and perhaps thought that he was dying as the result of some other complaint; but now he sees what the disease is, and everybody sees it, and now that which looked like an evil thing may turn out to be for real good to the man. So does it often happen mentally, morally, and spiritually. A man's wicked heart is full of enmity against God, yet he thinks and perhaps he is right in thinking that he is outwardly a strictly moral man; but, lo! the law of God, with its requirements of perfect purity and Absolute obedience, enters his heart, and he rebels against it, and now the sin is apparent, even to himself. It is likely now that this man will repent of sin, it is highly probable that this development of his latent sin will lead him to form a different opinion of himself from any that he ever had before; and therefore, though the sin is evil, and the development of it is evil, yet, where sin abounded, grace shall much more abound, and so good shall come out of the evil after all.

When the law enters a man's heart, it also brings his sin out in very strong relief. He never saw his sin to be so black as he now sees it to be. A stick is crooked, but you do not notice how crooked it is until you place a straight rule by the side of it. You have a handkerchief, and it seems to be quite white; you could hardly wish it to be whiter; but you lay it down on the newly-fallen snow, and you wonder how you could ever have thought it to be white at all. So the pure and holy law of God, when our eyes are opened to see its purity, shows up our sin in its true blackness, and in that way it makes sin to abound; but this is for our good, for that sight of our sin awakens us to a sense of our true condition, leads us to repentance, drives us by faith to the precious blood of Jesus, and no longer permits us to rest in our self-righteousness; and so it can be said of us that, though the entrance of the law has made our sin to abound, "Where sin abounded, grace did much more abound."

The entrance of the law of God into the heart very generally causes great anguish. Well do I remember that experience, and so do some of you. When the law entered our hearts, it came not merely with a straight rule, and with a perfect pattern of whiteness, to show us our deformity and our blackness, but it also came with a heavy whip; and it laid that whip about our shoulders, and every time it fell it stung us to the quick. A little while ago, I met with a brother who said to me, "You cannot too forcibly describe the anguish of a convicted conscience; for," said he, "I remember when I reckoned how long it would be before I must, in the ordinary course of nature, be in hell. I said to myself, 'Suppose I live to be eighty years of age, yet how short a time it will be before I must be enduring the infinite wrath of God.'" Yes, that is the effect that the law of the Lord often produces upon a man when is enters his heart. It brings a mirror before him, and says to him "Look in there, and see not only what you have done, but also what is the just consequence of your evil deeds." A man no longer cavils at God's justice when the law once gets inside his heart; it shuts his mouth except for graons and sighs, and he has plenty of them.

It may be thought, by some people, to be a very sad thing that the law should come into a man's heart to break it, and to cause him such sorrow and anguish as I am trying to describe. Ah, but it is not so; it is a very blessed thing. You cannot expect God to clothe you until he has stripped you, nor to heal you until he has cut the proud flesh out of your wounds. When a woman is sowing with a fine white silken thread, see must have a sharp needle to go first, to make a way for the thread to go through after it; and the anguish of spirit, which the law creates in the soul, is just the sharp needle which makes a way for the fine silken thread of the gospel to enter our heart, and so to bless us. Let us thank God if ever we have experienced the entrance of his law into our hearts: for, although it makes sin to abound, is makes grace much more abound.

When the law gets thoroughly into a man's heart, it drives him to despair of himself. "Oh!" says he, "I cannot keep that law." Once, he thought that he was as good as other people, and a little better than most; and he did not know but that, with a little polishing, and a little help, he might be good enough, to win the favor of God and go to heaven; but when the law entered his heart, it soon smashed his idol to atoms. The Dagon of self-righteousness speedily falls before the ten commands of God, and is so broken that it can never be mended. Men try to set the stump of it up on its pedestal again; but so long as the law of the Lord is in the same temple with self-righteousness, self-righteousness can never be exalted again. To some people, it seems to be a dreadful thing to give a man such a bad opinion of himself, but, indeed, it is the greatest blessing that could come to him, for when he despairs of himself, he will fly to Christ to save him. When the last crust is gone from his cupboard, he will cry to the great Giver of the bread of life, whereof, if a man eat, he shall live for ever. You must starve the sinner's self-righteousness to mane him willing to feed on Christ; and thus the very depths of his despair, when he thinks that he must be lost for ever, will only lead him, by God's abundant love, to a fuller appreciation of the heights of God's grace.

Once more, when the law of God enters a man's heart, it pronounces a curse upon him. That was a singular scene which was beheld over against mount Ebal, and over against mount Gerizim, where one company read the curses, and another company read the blessings out of the book of the law. Now the law can do nothing for a sinner but say to him, "Cursed is every one that continueth not in all things which are written in the book of the law to do them;" but the gospel comes in, and it replies to the curse of the law with such words as these, "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord impuneth not iniquity, and in whose spirit there is no guile." Let the law curse as is may, the gospel's blessing is richer and stronger, for the gospel says, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ;" and "there is therefore now no condemnation to them, which are in Christ Jesus, who walk not after the flesh, but after the Spirit."

II. Now I change our line of thought, and come closer home to Christians, by noticing that the great principle of our text is also illustrated in THE AFTER-EXPERIENCE OF THE BELIEVER.

Some young converts imagine that, as soon as they believe in Christ and find peace with God, they will be perfect; and have no more sin within them. Such an erroneous idea will only prepare them for a great disappointment, for conversion is not the end of the battle with sin, it is only the beginning of that battle. From the moment that a man believes in Jesus, and is thereby saved, he begins his life-long struggle against his inbred sins. I hear that, there are some brethren and sisters who have become perfect, and I am pleased to hear it if it is true: but I am glad they are not members of my family, I do not think I could live with them very peaceably, as I have generally found that the so-called "perfect." People are usually not at all pleasant people to be associated with those of us who do not profess to be perfect. We wish we were perfect, and we wish that other people were perfect; but, hitherto, our investigations have led us to believe that the perfection which is claimed by certain persons is in every case a mistake, and in many cases is a delusion and a sham.

Our opinion is that men, after they are converted, and begin to examine themselves in the light of God's Word, if they are at all like us, find sin everywhere within them; sin in the affections, so that the hearts lusteth after evil things; sin in the judgment, so that it often makes most serious mistakes, and honestly puts bitter for sweet, and sweet for bitter sin in the desires, so that though we try to curb them, they wander hither and thither, whither we would not; sin in the will, so that Lord Will-be-will proves that he is still very proud, and wants to have his own way, and is not willing to bow submissively to the will of God; sin in the memory, so that the most godly people can often recollect a snatch of a bad old song which they used to hear or to sing, far more readily than they can remember a text of Scripture; which they wish to treasure up in their memories, for memory has become unhinged, like all the rest of our faculties, and is quick to retain evil, and slow to retain that which is good. Brethren and sisters in Christ, in what part of our body does sin not dwell? Is there any single faculty, or power, or propensity that we have which will not lead us astray if we will let it do so? Are we not obliged to be always upon our guard against ourselves, and to watch ourselves as a garrison of soldiers would have to watch the natives of a country whom they had subdued, but who were anxious to throw off the yoke of the foreigners who had overcome them. In a similar fashion, grace is a foreigner in possession of our nature, and it holds by its own superior force what it has won; and only by its supernatural strength are we kept from regaining our former position.

Thus you see how sin abounds, even in the heart of a believer; but, blessed be God, grace doth much more abound there; for, although the will is still strong, there is a higher power that subdues and controls it so that our will is being gradually conformed to the will of God. Our affections, though they are apt to grovel here below, do soar towards Christ, for he really has won our hearts. Our desires do go astray, yet their main tendency is towards holiness. Blessed be the name of the Lord, unless we are awfully deceived, we do desire to do that which is well-pleasing in his sight. Our memory, too, though I have already confessed its faultiness, does often enable us to remember Jesus Christ, and it never will forget him whoever else it may forget. Ay, and our whole nature, though I have truly spoken of its faults, is a new nature, which God has wrought within us, a nature that is akin to the divine, and in this nature grace triumphs over sin, so that where sin aboundeth, grace doth much more abound.

The same truth may be learned in another way. Sin abounds in the believer, not merely in the shape of the original sin in which he was born, and in the tendency to sin which is ever present with him, but sin mars the best thing he ever does. Did you ever examine one of your own prayers, did you ever look at it critically after it was finished? Shall I tell you what it was like? It was like something that man had manufactured, and which, when observed by the naked eyed, looked very beautiful. Put a microscope over it, and look at it. Take a needle if you like, for that seems to be one of the most polished pieces of metal conceivable; and as soon as you place it under the microscope, you say, "Why, I have got a rough bar of iron here! Surely it cannot be a needle." Yes it is, but you are looking at it now with a power far beyond your ordinary sight; and, in like manner, when the grace of God opens a man's eyes to see his best actions as they appear in God's sight, he sees that those actions are marred by sin. There is not anything that he has done which appears to him to be what it ought to be when he looks at it aright in the light of God's Word. The most consecrated action of his life, the most devout communion with Christ, the most intense ardor after God, falls far short of what it ought to be, and has something in it which ought not to be there. When the grace of God is strong within us, it makes sin appear to abound even to our own vision; we see it in every hymn we sing, in every prayer we pray, in every sermon we preach.

Not only do we see sin in our best things, but we also discover sin in our omissions. We were never troubled about that matter before, but now we recollect that what we do not do is often sinful; not merely the wrong that we commit, but the good that we omit, the good that we neglect or forget to do. There is much sin there. Then we begin to examine our thoughts, and our trivial utterances, and we see them all crusted over with sin. Tested under the light of God's Word, everything seems to be honeycombed through and through with sin, so that sin indeed aboundeth. Well, what then? Why, then, this blessed text comes sweetly home to our hearts. "The blood of Jesus Christ his Son cleanseth us from all sin." And now, how gloriously grace abounds! Now we prove the power of that precious blood which can wash us whiter than snow, so that God himself shall say to each one of us, "There is no spot in thee." Beloved brethren and sisters in Christ, I do firmly believe that a deep and clear sense of sin is necessary to a right estimation of the power of pardoning love. I am sure that it is a great blessing to us when we have a deep sense of our sinnership. God forbid that we should ever pray as the Pharisee did, "God, I thank thee, that I am not as other men are." Far better would it be for us to imitate the publican, and cry, "God be merciful to me a sinner." None but those who are lost prize the Savior who came to seek and to save that which was lost, none but those who feel that they are foul and vile rightly value his cleansing blood. O beloved, when your sin abounds, then is the time to recollect that grace much more abounds. Sinner as you are, you are forgiven, you are "accepted in the Beloved," you are saved, you are a child of God, you shall be in heaven ere long, to praise for ever the grace that shall be crowned with glory.

Once more on this point. I believe that many of you have had an experience similar to mine, and that there have been times when you have been living specially near to God, and walking in the light of his countenance, when, on a sudden, the sin that dwelleth in you has seemed to attack you just when you least expected it. I know that my fiercest temptations often come to me immediately after my highest enjoyment of communion with God. They seem to come like a sharp draught of cold air the moment you step out of a warm room, and you hardly know what to do for the best, you are scarcely prepared for it. It will sometimes happen that a tempter, which you thought you had quite overcome, will rush upon you like a lion out of a thicket; or a passion, which you thought had been most eventually conquered, will come sweeping down upon you like a hurricane from the hills, and your poor little skiff upon the lake seems well-nigh overwhelmed with its furious onslaught. Then, as you look at yourselves, and are surprised to find so much sin in yourselves, you know that sin abounds; what do you do then? Well, I believe that, at such times, Christians try to nestle closer than ever under the wings of God, and they feel humbler, and they go to the precious blood of Jesus with a more intense desire to prove again its cleansing power; and they cry to the Strong for strength, and they feel more than ever they did before their need of the Holy Spirit's sanctifying power. Ralph Erskine said that he was more afraid of a sleeping devil than of a roaring devil, and there was good reason for his fear, for when the devil was roaring, the saints would be more on the watch than when he was quiet. The worst temptation in the world is not to be tempted at all; but when there is a strong temptation, and your soul is fully aware of it, you are on your guard against it. The wave of temptation may even wash you higher up upon the Rock of ages, so that you cling to it with a firmer grip than you have ever done before, and so again where sin abounds, grace will much more abound.

III. Now I must close with a few general observations upon another matter. The great truth revealed in our text is not only illustrated by the entrance of the law into the hearts of believers, and in the after-life of Christians, but also IN ALL THE BLESSINGS OF SALVATION.

It is very wonderful, but it is certainly true, that there are many persons in heaven in whom sin once abounded. In the judgment of their fellow-men, some of them were worse sinners than others. There was Saul of Tarsus, there was the dying thief, there was the woman in the city who was a sinner, a sinner in a very open and terrible sense. These, and many more of whom we read in the Scriptures, were all great sinners, and it was a great wonder of grace, in every instance, that they should be forgiven; but did they make poor Christians when they were converted? Quite the reverse; they loved much because they had been forgiven much. Amongst the best servants of God are many of those who were once the best servants of the devil. Sin abounded in them, but grace much more abounded when. It took possession of their hearts and lives. They were long led captive by the devil at his will, but they never were such servants to Satan as they afterwards became to the living and true God. They threw all the fervor of their intense natures into the service of their Savior, and so rose superior to some of their fellow-disciples, who did not so fully realize how much they owed to their Lord. I trust that any here present, who have gone far in sin, may be saved by the immeasurable grace of God ere they leave this building, and that, throughout the whole of their future lives, they may love Jesus Christ better, and serve him more than others who have not sinned as deeply as they have.

The same truth comes out if we think of what sin has done for us. O brethren, sin has infected the nature of man with a foul leprosy, a deadly disease, but Jesus has cured the disease, and given us a life of a holier kind than we ever knew before. Sin has robbed us; but Christ has restored to us more than sin ever took away from us. Sin has stripped us; but Christ has clothed us in a better robe than our natural righteousness could ever have been. Well do we sing of Jesus,

"In him the tribes of Adam boast

More blessings than their father lost."

Sin has brought us very low, but Christ has lifted us higher than we stood before sin cast us down. Sin took away from man his love to God, but Christ has given us an intenser love to God than Adam ever had, for we love God because he has first loved us, and given his Son to die for us, and we have, in his greater grace, a good reason for yielding to him a greater love. Sin took away obedience from man, nut now that saints obey to a yet higher degree than they could have doen before; for I suppose it would not been possible for unfallen man to suffer, but now we are capable of suffering for Christ; and many martyrs have gone signing to death for the truth, because, while sin made them capable of suffering, Christ's grace has made them capable of obedience to him in the suffering, and so of doing more to prove their allegiance to God than would have been possible if they had never fallen. Sin, dear brethren and sisters in Christ, has shut us out of Eden; yet let us not weep, for Christ has prepared a better paradise for us in heaven; Sin has deprived us of the river that rippled o'er sands of gold, and of the green glades of that blessed garden into which suffering could never have come unless sin had first entered, but God has provided for us "a pure river of water of life," and a lovelier garden than Eden ever was; and there we shall for ever dwell through the abounding grace of our Lord and Savior Jesus Christ, which has abounded even over our abounding sin.

Sin has separated us from God, but grace has brought us nearer to God than we ever were before sin divided us from him. Until Christ became man, there was no man on the earth, and there would have been no man, who was more to God than man could be to his Maker; but now there lives a Man who is more to God than any created being ever could be, for that Man is also God, and he sits at the right hand of his Father, and shares with him the control of the universe. That Man has brought the human race nearer to the Deity than the mere act of creation could possibly have done. Glory be to God for Jesus Christ, the Man from heaven, the Son of Mary, and the Son of the Highest. Sin wrought us untold mischief, but grace has made even that mischief to be a gain to us, for now we are sought with blood as, otherwise, we never could have been. Now we know both sin and righteousness as we could not otherwise have done; and now the whispering of the old serpent, which was a lie, has proved to have a truth concealed in it, for we are indeed as gods, since we have become partakers of the divine nature by virtue of our union with the Christ of God. O wondrous Fall, which would have broken us hopelessly had it not been for still more marvelous grace! O wondrous restoration which has lifted us up, and made us more perfect than we were before we were broken, and elevated us to a glory of which we could never have dreamed, had we lived with Adam and Eve in paradise, and remained in innocence for ever!

One practical remark I want to make before I close; it is this, if you have received this grace, which has abounded over your sin, take care that you do more for grace than you ever did for sin. It is wonderful how much people will do for sin, what they will give, what they will spend, and what they will endure to gratify their passions and serve their cruel taskmaster, Satan. I should not like to guess what some men waste on their lusts; I should not like to make a calculation as to what some people spend in a year on what they call their pleasures. Well, whatever the amount is, shall they give more, shall they do more for their god than we give and do for ours? Shall they be more intense in their adoration of Satan than we are in our obedience to God? That must never be, nor must we ever permit, them to outdo us in the praises of their treasure. They make night hideous with their praises of their god, Bacchus; but we do not often annoy them with the songs of Zion; it would be as well, perhaps, if we did; but we are often cowards in not rendering due praises to our God. They are not ashamed to make the welkin ring with their lascivious notes; then let us pluck up courage, and solidly assert the glories of our God and the wonders of our Lord and Savior, Jesus Christ. Especially, let us never be ashamed to say, "He loved me, and gave himself for me, and blessed be his holy name for ever and ever. Amen."

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Romans 5:1-21

Romans 5:0

Verse 1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:2

This verse deserves to be printed in letters of gold. If you can truthfully say this, if it is indeed true of you, you are the happiest people under heaven. Let us read the verse again: "Therefore being justified by faith we have peace with God through our Lord Jesus Christ:"

2. By whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God.

We are not only at peace with God, but we are permitted to draw near to him, we have access to him, we have access to his favor, to his grace. We may come to God when we will; for he is reconciled to us, and we are reconciled to him, so we may now think of him with joy and gladness.

3. And not only so, but we glory in tribulations also:

Somebody seemed to say to the apostle, "You talk about peace with God, and access to God; but you are troubled in mind, you are sickly in body, you are poor in estate, just as other people are;" so Paul replies, "Yes, we know that it is so, "but we glory in tribulations also:'"

3. Knowing that tribulation worketh patience;

It is sent for our good; we accept our trials as a part of our estate, and in some respects, the very richest part of our estate. We get more good out of our adversity than out of our prosperity. Our troubles have made men of us, whereas our joys might have unmanned us. Trials have braced us up, and we glory in them, "knowing that tribulation worketh patience;"

4. And patience, experience; and experience, hope:

The longer we wait, the brighter do our eyes get. Our very trials when they have passed over us, leave us stronger and happier than we were before. Our experience works in us hope.

5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.3

What a blessed thing it is that, when troubles are shed abroad outside us, the love of God is shed abroad inside us; when we are tried without, we are comforted within; and so we are made strong, and we have no cause to fear.

6. For when we were yet without strength, in due time Christ died for the ungodly.4

And as he died for us when we were ungodly, what will he not do for us now that he has sought us as his own? He gave the highest proof of his love to us when we were most unworthy of it, so will he leave us now? God forbid!

7. For scarcely

Now the apostle goes away from his theme, carried away by the still greater subject of the love of God in Christ Jesus, and the way of reconciliation by Christ, he goes on to that theme: "For scarcely"

7. For a righteous man will one die:

However "just" Aristides might be, nobody would die for him. However "righteous" a man might be, he would not, by his justice or righteousness, win enough affection to induce anybody to die for him.

7. Yet peradventure for a good man some would even dare to die.

There might possibly be some who would die for a John Howard, or a man of that ilk.

8. But God commendeth5 his love toward us, in that, while we were yet sinners, Christ died for us.

When we were not even just, much less good, "Christ died for us."

9. Much more then, being now justified by his blood, we shall be saved from wrath through him.

As he died for us, he will certainly save us. He who died for the ungodly will never cast away those whom he has justified. The death of Christ for his own people is the guarantee that he will love them even to the end.

10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.

Did he love us when we were his enemies? Then most assuredly he will love us now that we are his friends. Did his death save us? Then, will not his life also save us? As he took such pains to reconcile us to his Father, will he not take equal pains nay, "much more"6 to preserve us safe to the end?

11. And not only so,

Paul seems to go up a ladder, and when he gets to the top of it, he sets up another on the top of that one, and proceeds to mount that. This is the second time that we have read, "And not only so,"

11. But we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

Christ has made atonements for us, and God has accepted that atonement on our behalf. We also have received it ourselves and now we are glad in God glad that there is a God, glad that there is such a God, and glad that he is our God and Father in Christ Jesus.7

12. Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

It was by one man's sin that we all fell through the first Adam. Does anyone object to the justice of that? I pray you, do not object to what is your only hope. If you and I had each one sinned for himself or herself apart from Adam, our case would probably have been hopeless, like the case of the fallen angels, who sinned individually, and fell never to be set up again, but inasmuch as we fell representatively in Adam, it prepared the way for us to rise representatively in the second Adam, Christ Jesus our Lord and Savior. As I fell by another, I can rise by another; as my ruin was caused by the first man, Adam, my restoration can be brought about by the second Man, the Lord from heaven.

13, 14. For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, ever over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

Infants die, although they have never sinned; they die, because death is the penalty of sin; and as they die for faults not their own, so are the saved by righteousness not their own. They die, for Adam sinned; they live, for Jesus died.

15-17. 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 which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one,8 Jesus Christ.)

Adam's fall was terribly effectual, it has brought death upon the human race age after age; and Christ's death is wonderfully effectual, for on behalf of all those for whom he died his atonement so prevail as to put their sins away for ever.

19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

That is the wonderful doctrine of "the gospel of Christ." It is rejected in these evil days; they call it simple, and I know not what beside; but here it is put as plainly as words can put it, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."

20. Moreover the law entered, that the offense might abound.

The law was not given to Moses to stop sin, or to forgive sin, but to make men see how evil sin is, and to make it evident to them how evil they are.

20. But where sin abounded, grace did much more abound:

There was more grace than terror even in the law. It has served a gracious purpose, for it was given to make us realize our guilt, and so might drive us to seek the grace of God for its forgiveness. Salvation is all of grace. Sin cannot conquer grace; it has had a hard struggle for it, but grace will ultimately win the victory in all who believe in Jesus.

21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

The drift of the whole chapter is to comfort believers in the time of trouble by the fact of the great love of God to them in the person of Jesus Christ their Lord and Savior.

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HYMNS FROM "OUR OWN HYMN BOOK" 660, 233.

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NOTES:

Other Sermons by Mr. Spurgeon, upon this text, are as follows: The New Park Street Pulpit, No. 37, "Law and Grace;" and Metropolitan Tabernacle Pulpit, No. 2,012, "Grace Abounding over Abounding Sin."

See Metropolitan Tabernacle Pulpit, No. 1,456, "Peace: a Fact and a Feeling."

See Metropolitan Tabernacle Pulpit, No. 829, "The Perfuming of the Heart."

See Metropolitan Tabernacle Pulpit, No. 1,191, "For Whom did Christ Die?" No. 1,345, "For whom is the Gospel Meant?" and No. 2,341, "The Undying Gospel for the Dying Year."

See The New Park Street Pulpit, No. 104, "Love's Commendation."

See Metropolitan Tabernacle Pulpit, No. 2,587, "Much More."

See Metropolitan Tabernacle Pulpit, No. 1,045, "Joy in a Reconciled God;" and No. 2,550, "Joy in God."

See Metropolitan Tabernacle Pulpit, No. 2,544, "The One and the Many;" and No. 2,744, "Lost through one; Saved through One."

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.