^5:13 For until the law sin was in the world: but sin was not imputed, when the law was not. [n. 421]
^5:14 But death reigned from Adam unto Moses, even over them also who have not sinned, after the similitude of the transgression of Adam, who is a figure of him who was to come. [n. 424]

421. After tracing the origin of sin and death and their entry into the world, the Apostle now clarifies what he has said.

First, he explains his statement;

second, he clarifies the comparison he suggested, when he said: wherefore as by one man (Rom 5:12);

third, he explains it, at who is a figure of him who was to come.

Now he had stated that sin and death passed on to all men. Here, in line with Augustine’s exposition, he intends to explain this by the fact that sin remained even under the law, implying that it was unable to expel it.

In regard to this he does two things:

first, he explains his statement as far as sin is concerned;

second, as far as death is concerned, at but death reigned.

In regard to the first he does two things:

first, he shows that sin existed under the law;

second, what the law did in regard to sin, at but sin was not imputed.

422. First, therefore, he says: it has been stated that all have sinned in Adam, because even the law did not take away sin. Until the law, i.e., even under the law, as until is taken inclusively, sin was in the world. This can be understood of the natural law and the law of Moses; similarly, of actual sin and original sin.

For original sin was in the child until the law of nature, i.e., until he reached the use of reason through which man adverts to these laws: in sins did my mother conceive me (Ps 51:5). Nor does this sin pass away with the coming of the natural law in a man; rather, it grows through the addition of actual sin, because, as stated in Ecclesiastes: there is not a just man on earth who does good and never sins (Eccl 7:20).

But if we understand it of the law of Moses, then the statement that sin was in the world until the law can be understood not only of original sin but also of actual, because both sins continued in the world before the law and under the law: who can say: I have made my heart clean? (Prov 20:9).

423. But although the law did not remove sin, it produced knowledge of sin which previously was not recognized.

Hence he continues, but sin was not imputed. This is obvious, if it is understood of the natural law. For although original sin is in the child before the natural law and is counted against him by God, it was not imputed to him by men.

But if it be understood of the law of Moses, it is clear that some actual sins were not imputed before the law, as those which are specifically forbidden by the law, which men did not regard as sins; for example, you shall not covet (Exod 20:17). But certain sins were imputed, inasmuch as they were against the law of nature. Hence, Joseph is sent to prison on a charge of adultery (Gen 39:11ff.).

424. Then he deals with death, saying: although sins were not imputed before the law, yet death, i.e., spiritual, i.e., sin or eternal damnation, of which it is written: the death of the wicked is very evil (Ps 34:21), reigned, i.e., exercised its power over men, by bringing them to damnation, from Adam through whom sin entered the world, unto Moses, under whom the law was given: the law was given through Moses (John 1:17), not only over those who sinned actually, but even over them also who have not sinned, after the similitude of the transgression of Adam, who sinned actually: but like Adam they transgressed the covenant; there they dealt faithlessly with me (Hos 6:7), because even the children incurred damnation.

425. Under this sense it is also possible to understand bodily death, through which is shown the presence of sin, even when it was not imputed. As if to say: sin indeed was not imputed before the law, but we know that it existed, because death reigned, i.e., bodily, first by bringing suffering, such as hunger, thirst and sickness, and finally by destroying life, even over them who have not sinned, after the similitude of the transgression of Adam, i.e., even over children who committed no actual sins, because even they suffered bodily death before and after the law: what man can live and never see death? (Ps 89:48).

426. Ambrose explained these words in another way, namely, of actual sin only, and of the Mosaic law. According to him these words were written to explain that sin entered this world through the first parent and passed on to everyone.

For until the law, i.e., before the law of Moses, sin was in the world, namely, actual sin. For men sinned against the law of nature in manifold ways. Hence, it is said: the men of Sodom were the wickedest (Gen 13:13). But sin was not imputed, when the law was not, not as though it was not imputed as something to be punished by men, since there are records of men being punished for sin before the time of the law (Gen 39–40); but it was not considered as something to be punished by God. For at that time men did not believe that God would punish or reward men’s actions: he walks about the poles of heaven, nor does he consider our things (Job 22:14). But after the law was given by God, it was recognized that sins are imputed by God for punishment and not only by men. Consequently, because men did not believe that they would be punished by God for their sins, they sinned freely and without restraint, whenever they did not fear human judgment. Hence he adds: But death, i.e., sin, reigned, i.e., exercised its power in every way, from Adam unto Moses excluded. For when the law was given through Moses, it began to weaken the reign of sin, inculcating fear of divine judgment: oh, that they had such a mind as this always, to fear me and keep my commandments (Deut 5:28). Sin reigned, I say, until Moses, not over all, but over them who have sinned after the similitude of the transgression of Adam.

For Ambrose says that not is not found in the ancient manuscripts; hence, he believes it was added by corrupters. Adam, indeed, believed the devil’s promise more than God’s threat, as is clear in Genesis 3; in a way, then, he preferred the devil to God. Therefore, idolaters sin in the likeness of Adam’s sin, because they abandon the worship of God to venerate the devil. Over such, therefore, death, i.e., sin, reigned completely, because it possessed them entirely. But there were true worshippers of God before the law; yet even if they sinned, sin did not reign over them, because it did not separate them totally from God. Rather, they sinned under God, i.e., under faith in the one God, if they sinned mortally, or under the charity of God, if they sinned venially.

427. From both these interpretations a third can he obtained which seems more in accord with the Apostle’s intention.

For he had said that by one man sin entered into this world (Rom 5:12); but because sin is a transgression of the divine law, it might seem that this would not be true during the time before the law, especially since he had stated: for where there is no law, neither is there transgression (Rom 4:15). Consequently, one might suppose that sin entered the world not through a man but through the law. To exclude this he says, until the law, i.e., the time before the law, sin was in the world, both original and actual, but it was not recognized as something to be punished by God. And this is what he adds, but sin was not imputed, namely, as something against God, when the law, i.e., the divinely given law, was not.

428. For there were certain persons, as the Philosopher says (Ethics V.10), who believed that nothing is just by nature and, consequently, nothing unjust, but only because there is a human law. According to this, a sin was not imputed as being contrary to God, especially original sin, since it was not known.

But the error of this opinion is shown by the effect, because bodily death reigned from Adam, through whom original sin entered the world, until Moses, under whom the law was given. Consequently, since death is the effect of sin, especially original, it is clear that before the law there was original sin in the world.

But lest anyone suppose that they died on account of actual sins, he excludes this, when he says that it reigned even over them who have not sinned by their own act, namely, children and the just who did not sin mortally, but did sin in the first man, as has been stated. Therefore, he adds, after the similitude of the transgression of Adam, inasmuch as they contracted the likeness of that sin through their origin along with the likeness of nature. As if to say: the fact that they died without personal sin shows that the likeness of Adam’s sin had been spread in them in virtue of origin. And this is what the Apostle intends to convey, namely, that original sin entered the world through Adam.

429. Then when he says, who is a figure of him, he explains the likeness which was understood in the adverb, as (Rom 5:12). Hence he says, who, namely, Adam, was a figure of the one who was to come, i.e., of Christ, although in an opposite way.

For just as sin and death entered the world through Adam, so justice and life entered through Christ: the first man was from the earth, a man of dust; the second man is from heaven (1 Cor 15:47).

There are other likenesses between Christ and Adam, namely, that just as Adam’s body was formed without intercourse, so Christ’s body from the Virgin. Again, just as the woman was taken from the side of the sleeping Adam, so from the side of the sleeping Christ flowed blood and water (John 19:34), which signify the sacraments by which the Church was formed.