Chapter 5
The apostle, having made good his
point, and fully proved justification by faith, in this chapter proceeds in the
explication, illustration, and application of that truth. I. He shows the
fruits of justification (v. 1-5). II. He shows the fountain and foundation of
justification in the death of Jesus Christ, which he discourses of at large in
the rest of the chapter.
Verses 1-5
The
precious benefits and privileges which flow from justification are such as
should quicken us all to give diligence to make it sure to ourselves that we
are justified, and then to take the comfort it renders to us, and to do the
duty it calls for from us. The fruits of this tree of life are exceedingly precious.
I. We
have peace with God, v. 1. It is sin that breeds the quarrel between us and
God, creates not only a strangeness, but an enmity; the holy righteous God
cannot in honour be at peace with a sinner while he continues under the guilt
of sin. Justification takes away the guilt, and so makes way for peace. And
such are the benignity and good-will of God to man that, immediately upon the
removing of that obstacle, the peace is made. By faith we lay hold of God’s arm
and of his strength, and so are at peace, Isa. 27:4, 5. There is more in this
peace than barely a cessation of enmity, there is friendship and
loving-kindness, for God is either the worst enemy or the best friend. Abraham,
being justified by faith, was called the friend of God (Jam. 2:23), which
was his honour, but not his peculiar honour: Christ has called his disciples friends,
Jn. 15:13–15. And surely a man needs no more to make him happy than to have God
his friend! But this is through our Lord Jesus Christ—through him as the
great peace-maker, the Mediator between God and man, that blessed
Day’s-man that has laid his hand upon us both. Adam, in innocency, had peace
with God immediately; there needed no such mediator. But to guilty sinful man
it is a very dreadful thing to think of God out of Christ; for he is our
peace, Eph. 2:14, not only the maker, but the matter and maintainer, of our
peace, Col. 1:20.
II. We
have access by faith into this grace wherein we stand, v. 2. This is a
further privilege, not only peace, but grace, that is, this favour. Observe, 1.
The saints’ happy state. It is a state of grace, God’s loving-kindness to us
and our conformity to God; he that hath God’s love and God’s likeness is in a
state of grace. Now into this grace we have access prosagoµgeµn—an introduction, which implies that we were not born
in this state; we are by nature children of wrath, and the carnal
mind is enmity against God; but we are brought into it. We could not have
got into it of ourselves, nor have conquered the difficulties in the way, but
we have a manuduction, a leading by the hand,—are led into it as blind, or
lame, or weak people are led,—are introduced as pardoned offenders,—are
introduced by some favourite at court to kiss the king’s hand, as strangers,
that are to have audience, are conducted. Prosagoµgeµn
escheµkamen—We have had access. He
speaks of those that have been already brought out of a state of nature into a
state of grace. Paul, in his conversion, had this access; then he was made
nigh. Barnabas introduced him to the apostles (Acts 9:27), and there
were others that led him by the hand to Damascus (v. 8), but it was
Christ that introduced and led him by the hand into this grace. By whom we
have access by faith. By Christ as the author and principal agent, by faith
as the means of this access. Not by Christ in consideration of any merit or
desert of ours, but in consideration of our believing dependence upon him and
resignation of ourselves to him. 2. Their happy standing in this state: wherein
we stand. Not only wherein we are, but wherein we stand, a posture that
denotes our discharge from guilt; we stand in the judgment (Ps. 1:5),
not cast, as convicted criminals, but our dignity and honour secured, not
thrown to the ground, as abjects. The phrase denotes also our progress; while
we stand, we are going. We must not lie down, as if we had already attained,
but stand as those that are pressing forward, stand as servants attending on
Christ our master. The phrase denotes, further, our perseverance: we stand
firmly and safely, upheld by the power of God; stand as soldiers stand, that
keep their ground, not borne down by the power of the enemy. It denotes not
only our admission to, but our confirmation in, the favour of God. It is not in
the court of heaven as in earthly courts, where high places are slippery
places: but we stand in a humble confidence of this very thing that he who
has begun the good work will perform it, Phil. 1:6.
III. We
rejoice in hope of the glory of God. Besides the happiness in hand, there
is a happiness in hope, the glory of God, the glory which God will put
upon the saints in heaven, glory which will consist in the vision and fruition
of God. 1. Those, and those only, that have access by faith into the grace of
God now may hope for the glory of God hereafter. There is no good hope of glory
but what is founded in grace; grace is glory begun, the earnest and assurance
of glory. He will give grace and glory, Ps. 84:11. 2. Those who hope for
the glory of God hereafter have enough to rejoice in now. It is the duty of
those that hope for heaven to rejoice in that hope.
IV. We
glory in tribulations also; not only notwithstanding our tribulations
(these do not hinder our rejoicing in hope of the glory of God), but even in
our tribulations, as they are working for us the weight of glory, 2 Co. 4:17.
Observe, What a growing increasing happiness the happiness of the saints is: Not
only so. One would think such peace, such grace, such glory, and such a joy
in hope of it, were more than such poor undeserving creatures as we are could
pretend to; and yet it is not only so: there are more instances of our
happiness—we glory in tribulations also, especially tribulations for
righteousness’ sake, which seemed the greatest objection against the saints’
happiness, whereas really their happiness did not only consist with, but take
rise from, those tribulations. They rejoiced that they were counted worthy
to suffer, Acts 5:41. This being the hardest point, he sets himself to show
the grounds and reasons of it. How come we to glory in tribulations? Why,
because tribulations, by a chain of causes, greatly befriend hope, which he
shows in the method of its influence. 1. Tribulation worketh patience,
not in and of itself, but the powerful grace of God working in and with the
tribulation. It proves, and by proving improves, patience, as parts and gifts
increase by exercise. It is not the efficient cause, but yields the occasion,
as steel is hardened by the fire. See how God brings meat out of the eater, and
sweetness out of the strong. That which worketh patience is matter of joy; for
patience does us more good than tribulations can do us hurt. Tribulation in
itself worketh impatience; but, as it is sanctified to the saints, it worketh patience.
2. Patience experience, v. 4. It works an experience of God, and the
songs he gives in the night; the patient sufferers have the greatest experience
of the divine consolations, which abound as afflictions abound. It works an
experience of ourselves. It is by tribulation that we make an experiment of our
own sincerity, and therefore such tribulations are called trials. It works, dokimeµn—an approbation, as he is approved that has passed
the test. Thus Job’s tribulation wrought patience, and that patience produced
an approbation, that still he holds fast his integrity, Job 2:3. 3. Experience
hope. He who, being thus tried, comes forth as gold, will thereby be
encouraged to hope. This experiment, or approbation, is not so much the ground,
as the evidence, of our hope, and a special friend to it. Experience of God is
a prop to our hope; he that hath delivered doth and will. Experience of
ourselves helps to evidence our sincerity. 4. This hope maketh not ashamed;
that is, it is a hope that will not deceive us. Nothing confounds more than
disappointment. Everlasting shame and confusion will be caused by the perishing
of the expectation of the wicked, but the hope of the righteous shall be
gladness, Prov. 10:28. See Ps. 22:5; 71:1. Or, It maketh not ashamed of our
sufferings. Though we are counted as the offscouring of all things, and
trodden under foot as the mire in the streets, yet, having hopes of glory,
we are not ashamed of these sufferings. It is in a good cause, for a good
Master, and in good hope; and therefore we are not ashamed. We will never think
ourselves disparaged by sufferings that are likely to end so well. Because
the love of God is shed abroad. This hope will not disappoint us, because
it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work
of the blessed Spirit to shed abroad the love of God in the hearts of all the
saints. The love of God, that is, the sense of God’s love to us, drawing
out love in us to him again. Or, The great effects of his love: (1.) Special
grace; and, (2.) The pleasant gust or sense of it. It is shed abroad, as
sweet ointment, perfuming the soul, as rain watering it and making it fruitful.
The ground of all our comfort and holiness, and perseverance in both, is laid
in the shedding abroad of the love of God in our hearts; it is this
which constrains us, 2 Co. 5:14. Thus are we drawn and held by the bonds of
love. Sense of God’s love to us will make us not ashamed, either of our hope in
him or our sufferings for him.
Verses 6-21
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, v. 6-8. 2. The
precious fruits of his death, v. 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, v. 12, to the end.
I. The
character we were under when Christ died for us.
1. We
were without strength (v. 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, Deu. 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 (v. 7, 8) as an
unparalleled instance of love; herein God’s thoughts and ways were above ours.
Compare Jn. 15:13, 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, ch.
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
(v. 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 Isa. 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 (v. 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, ch. 8:7; Col. 1:21. This enmity is a mutual enmity, God
loathing the sinner, and the sinner loathing God, Zec. 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 (v. 9), reconciled by his
death, v. 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 remission Heb.
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,
Lev. 17:11.
2. Hence
results salvation from wrath: Saved from wrath (v. 9), saved by his
life, v. 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 Th. 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 ch. 14:9. He was dead, and is alive, Rev. 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, Heb. 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 ch. 4:25 and 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, v. 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, Jer. 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, kauchoµmenoi—glorying in it. God hath received the atonement (Mt.
3:17; 17:5; 28:2): 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 (v. 12, to the
end), 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 (v. 14): Who is the figure of him that was to come. Christ is
therefore called the last Adam, 1 Co. 15:45. Compare v. 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 (v.
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 (Gen. 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’
hoµ—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 Co. 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, Gen. 2:17. [3.] So death passed, that is, a
sentence of death was passed, as upon a criminal, dieµlthen—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, v. 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 Co. 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, v. 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, v. 18, 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, katestatheµsav. 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. Katastatheµsontai—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, v. 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, v. 16, 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, Col. 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, v. 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, Rev. 1:5, 6; 5:9, 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
last two verses the apostle seems to anticipate an objection which is
expressed, Gal. 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
paraptoµma—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, v. 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.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
Rick Meyers.
Matthew Henry’s Commentary on the Whole Bible. e-Sword ®: www.e-sword.net
