^5:15 But not as the offense, so also the gift. For if by the offense of one, many died: much more the grace of God and the gift, by the grace of one man, Jesus Christ, has abounded unto many. [n. 430]
^5:16 And not as it was by one sin, so also is the gift. For judgment indeed was by one unto condemnation: but grace is of many offences unto justification. [n. 435]
^5:17 For if by one man’s offense death reigned through one; much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ. [n. 438]
^5:18 Therefore, as by the offense of one, unto all men to condemnation: so also by the justice of one, unto all men to justification of life. [n. 442]
^5:19 For as by the disobedience of one man, many were made sinners: so also by the obedience of one, many shall be made just. [n. 445]

430. After discussing the entry of sin into this world, the Apostle treats of the history of grace, which abolishes sin.

And concerning this he does two things.

First, he shows how the grace of Christ removed sin, which entered the world through one man;

second, how it removed sin, which superabounded with the coming of the law, at now the law entered in (Rom 5:20).

In showing how Christ’s grace removed the sin introduced into the world by Adam, he compares Christ’s grace to Adam’s sin, stating that Christ’s grace can accomplish more good than Adam’s sin accomplishes evil.

And concerning this he does two things.

First, he compares the causes, namely, Christ’s grace with Adam’s sin;

second, he compares their effects, at and not as it was by one sin.

In regard to the first he does two things:

first, he gives the comparison;

second, he clarifies it, at for if by the offense of one.

431. First, therefore, he says: it has been stated that Adam is the type of the one who was to come, but not as the offense, so also the gift. As if to say: the efficacy of Adam’s trespass must not be considered the equal of Christ’s gift.

The reason is that sin came from the weakness of the human will, but grace comes from the immensity of the divine goodness, which excels the human will, especially in its weakness. Therefore, the power of grace exceeds every sin; consequently, David said: have mercy on me, O God, according to your abundant mercy (Ps 51:1). For this reason Cain’s attitude is justly reproved: my sin is too great to merit pardon (Gen 4:13).

432. Then, when he says for if by the offense of one, he explains what he had said, namely, that the gift of grace exceeds the offense of Adam, saying for if by the offense of one, namely of Adam, many died, that is, if from the offense of Adam sin and death crossed into many others, because into all who sinned in him, much more the grace of God and the gift, that is, the gratuitous gift of God, in order that and be expositively comprehended. Or the grace of God refers to the remission of sin. As above: being justified freely by his grace (Rom 3:24). Gift however is referred to the good superadded beyond the remission of sins, as a psalm says, according to another version, the Lord gave gifts to men (Ps 47:19). Much more, I say, grace and gifts of this kind, has abounded unto many.

For the more potent something is, the more it can extend to a greater number. But the fact of death, which was Adam’s sin, extended to many. Hence, he says significantly that by the trespass of one many have died. For death is the argument for original sin, as stated above, for God said to Adam: in the day that you eat of it, you shall die (Gen 2:17). God’s grace, which is stronger, extends much more abundantly to many: who brings many sons to glory (Heb 2:10).

433. It should be noted that he says, abounded, because God’s grace reached many not only to erase the sin incurred from Adam but also to remove actual sins and to bestow many other blessings: God is able to provide you with every blessing in abundance (2 Cor 9:8).

For just as sin abounded from one man to many through the first suggestion of the devil, so God’s grace abounded to many through one man. Hence, he says, by the grace, i.e., through the grace, of one man, Jesus Christ. For grace is poured out by God upon many, in order that we might receive it through Christ, in whom every fullness of grace is found: from his fullness have we all received, grace upon grace (John 1:16).

434. This is how the text should be read according to Augustine’s interpretation, such that the word many is not taken comparatively but absolutely. So Augustine would have it that the comparison points to this, that if the sin of the one man Adam spread to many, much more will the grace of the one man Christ spread to many.

But according to Ambrose the word many should be taken comparatively, so that the meaning is that by the offense, i.e., the actual sin, of one, namely Adam, many, not all, died by the death of sin, namely by imitating the sin of Adam by idolatry, as was explained above. It is said of idolaters: they are unhappy, and their hope is among the dead (Wis 13:10). And much more the grace of God . . . has abounded unto many, namely more than in the idolaters who sinned in the likeness of Adam, because not only their sins are taken away by the grace of Christ but also the sins of those who persevered in the faith of the one God: he will put away our iniquities: and he will cast all our sins into the bottom of the sea (Mic 7:19).

435. Then when he says, and not as it was, he compares Christ’s grace to Adam’s sin as regards the effect, because not only does each affect many, but Christ’s grace had a greater effect than Adam’s sin.

And concerning this he does three things.

First, he states his proposition;

second, he clarifies it, at for judgment indeed;

third, he proves it, at for if by one man’s offense.

436. First, therefore, he says: not only does Christ’s grace more abound for many than Adam’s sin, but it produces a greater effect in them. And this is what he says: and not as it was by one sin, so also is the gift. As if to say: not as great an effect comes to many through the one sin of Adam as comes to many through the gift of Christ’s grace. For the effect of a stronger cause is stronger. Hence, since it has been established that grace is stronger than Adam’s sin, it follows that it produces a greater effect.

437. Then when he says, for judgment, he clarifies what he has said: for judgment, i.e., God’s punishment, indeed was by one, i.e., by the sin of the first parent, unto condemnation on all men, because they sinned in his sin, as stated above: death passed upon all men, in whom all have sinned (Rom 5:12). But the grace of God, which is given through Christ, is of many offences, i.e., following not only that one original sin but also many actual sins, unto justification, i.e., complete cleansing: and such were some of you. But you were washed, you were sanctified, you were justified (1 Cor 6:11).

438. Then when he says, for if by one man’s offense, he proves what he has said, namely, that Christ’s grace passes from many sins to justice.

First, he proves this from something later;

second, from something earlier, at for as by the disobedience.

439. In regard to the first it should be noted that in the foregoing comparison the Apostle does not posit things that correspond, i.e., things of the same class. For on the side of sin he posits condemnation, which pertains to punishment, while on the side of grace he posits justification, which does not pertain to reward but to the state of merit.

Consequently, in stating that sin brings condemnation the Apostle intends to show that grace brings justification. He uses this argument: As the condemnation of death proceeds from the first parent’s sin, so the kingdom of life proceeds from Christ’s grace.

440. For these two correspond uniformly, but no one can attain to the kingdom of life save by justice. Therefore, men are justified by Christ’s grace.

First, he lays down the premises;

second, he draws the conclusion, at therefore, as by the offense.

441. He states the first premise when he says, for if by one man’s offense death reigned through one, because it was stated above: as by one man sin entered into this world and by sin death (Rom 5:12), much more will men reign in life, namely, eternal life, through one, Jesus Christ, who says: I came that they may have life, and have it abundantly (John 10:10), by sharing in the eternity of life, the abundance being designated here by reigning. Hence, it is stated in Revelation that they will reign with Christ a thousand years, i.e., eternally (Rev 20:24).

The minor premise is presented in the words, they who receive abundance of grace and of the gift and of justice. As if to say: men cannot attain to the kingdom of life except by receiving this. Here Christ’s grace is referred to the remission of sin, which no merits can anticipate and, therefore, is due entirely to grace: if it is from works, it is no longer by grace (Rom 11:6).

Gift refers to the gifts of grace by which men are advanced in blessings: he gave gifts with royal liberality (Esth 2:18).

Justice refers to upright actions: whom God made our justice (1 Cor 1:30).

442. Then when he says, therefore as by the offense, he draws the intended conclusion which states the same thing as stated earlier, namely, that as by the offense of one man, Adam, the divine judgment led all men born of him according to the flesh to the condemnation of death, so also by the justice of one, namely, Christ, divine grace passed unto all men, to justification of life, that is, the grace that leads to life.

443. But this seems false, since not all men are justified by Christ, although all men die through Adam.

To answer this it must be noted that just as all men born according to the flesh from Adam incur condemnation through his sin, so all men who are reborn spiritually through Christ obtain the justification of life, because, as stated in John: unless one is born of water and the Holy Spirit, he cannot enter the kingdom of God (John 3:5).

Although it can be said that Christ’s justification passes on to justify all men in the sense that it is capable of doing so, de facto it passes only to believers. Hence, it is said: he is the savior of all men, especially of those who believe (1 Tim 4:10).

444. From what is said here we should gather that as no one dies except through Adam’s sin, so no one is justified except through Christ’s justice; and this is brought about through faith in him: the justice of God, by faith of Jesus Christ, unto all that believe in him (Rom 3:22).

But the men who believe in him are not only those who lived after his Incarnation but even those who lived before. For as we believe in him as one who was born and suffered, so they believed in him as one who would be born and suffer. Hence, our faith and theirs is the same: having the same spirit of faith . . . we too believe and so we speak (2 Cor 4:13).

Thus it is that the grace of Christ redounds to the justification of many by appeal to something later, namely to the reign of life.

445. Then when he says, for as by the disobedience, the Apostle proves the same thing from something prior.

For causes are similar to their effects. But the disobedience of the first parent, which bears the character of injustice, made men sinners and unrighteous. Therefore, the obedience of Christ, which bears the character of justice, made them righteous.

And this is what he stated previously, namely, that grace proceeds forth into all men to justification.

446. But there seems to be a problem about the statement that by the disobedience of one man, many were made sinners, i.e., all who are born from his seed. For his first sin seems to have been pride rather than disobedience, as is stated in Sirach: the beginning of every sin is pride (Sir 10:13).

In answer it must be noted that the same writer says in Sirach, the beginning of pride makes men separate themselves from God (Sir 10:21), because the first step of pride consists in a man’s not willing to be subject to God’s precepts, which pertains to disobedience. Hence, man’s first sin seems to have been disobedience, not as far as the outward action was concerned but in regard to the inner movement of pride, by which he wills to go against the divine command. Hence, the Lord reproves his disobedience: because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘you shall not eat of it,’ cursed is the ground (Gen 3:17). On the other hand, Christ’s obedience consisted in accepting death for our salvation in accordance with the Father’s command: he became obedient unto death (Phil 2:8).

This, of course, does not contradict the statement that Christ died out of love for us (Eph 5:2), because the obedience proceeded from the love he had for the Father and for us.

447. And one should note that by obedience and disobedience he proves that through one man we were made sinners and through one man we were justified, because legal justice, which is the ensemble of all virtues, is recognizable in observing the precepts of the law, which pertains to the notion of obedience. But legal injustice, which is the ensemble of all wickedness, is recognizable in transgressing the precepts of the law, which pertains to the notion of disobedience.

Consequently, it is fittingly stated that by obedience men were made just and by disobedience sinners.