Romans 5 - Introduction

Being justified by faith, we have peace with God, and joy in our hope; that since we were reconciled by his blood, when we were enemies, we shall much more be saved being reconciled. As sin and death came by Adam, so much more righteousness and life by Jesus Christ. Where sin abounded, grace did super-abound.

Anno Domini 58.

TO comfort the Roman brethren under the evils which the profession of the Gospel brought upon them, the Apostle, in the beginning of this chapter, enumerated the privileges which belong to believers in general. And from his account it appears, that the privileges of Abraham's seed, by faith, are far greater than the privileges which belonged to his seed by natural descent, and which are described, Romans 2:17 -

The first privilege of the spiritual seed is, that, being justified by faith, they have peace with God through Jesus Christ, Romans 5:1. This, to the Gentiles, must have appeared an unspeakable blessing, as the Jews had constantly considered them as excluded from the privileges of the true religion, and from eternal life. Their second privilege is, By the command of Christ they are admitted through faith into the covenant made with Abraham, and into the Christian church.—Thirdly, they glory in the hope of beholding the glory of God in heaven;—a privilege far superior to that of beholding the glory of God in the tabernacle, and in the temple on earth, of which the natural seed boasted: for it is the hope of living eternally with God in heaven, Romans 5:2.—Their fourth privilege is, They glory in afflictions, especially those which befal them for the name of Christ: because afflictions improve their graces, and strengthen their hope of eternal life, Romans 5:3.—But many, even of the believingJews, denied that the Gentiles had any reason to hope for eternal life, while they did not obey Moses. Wherefore, to shew that the believing Gentiles are heirs of that and of all the blessings promised in the covenant to the seed of Abraham, by faith, equally with the Jews, the Apostle appealed to God's shedding down the Holy Ghost upon them, even as on the Jews, Romans 5:5.—and to Christ's dying for them in their ungodly state, Romans 5:6.—and told them, since they were already justified and reconciled, that is, received to pardon and favour by the blood of Christ, they might well hope to be saved in due time from wrath by his obedience unto death in the human nature; since in that nature he exercises the office of Lord and Judge of the world, Romans 5:9.—The last privilege belonging to the spiritual seed, mentioned by the Apostle, is, that, being justified, they can glory in the true God as their God, equally with the natural seed, whose relation to God was established by the law of Moses only. And this privilege, he told them, theyhad obtained, like all the rest, through Jesus Christ, by whom they had received the reconciliation.

Having mentioned the reconciliation of the believing Gentiles, the Apostle took occasion, in this place, to discourse of the entrance of sin and death into the world, and of the remedy which God has provided for these evils, and of the extent of that remedy; because it gave him an opportunity, not only of explaining what the reconciliation is, which believers receive through Christ, but also of displaying the justice of granting reconciliation to all mankind who shall believe according to the light of their dispensation, notwithstanding the greatest part of them never heard any thing either of the reconciliation, or of Christ who procured it for them: but still the whole proceeds from mere favour through the alone merit of Jesus Christ our Lord.

And first, to shew the justice of providing a reconciliation through Jesus Christ for all of the human race who truly believe according to the divine light bestowed upon them,notwithstanding many of them are ignorant of Christ as the Saviour, the Apostle reasoned in this manner: As it pleased God, through the disobedience of one man, to subject all mankind to sin and death, notwithstanding the greatest part of them never heard of that man's disobedience; so to render this determination consistent with justice, it pleased God, through the obedience of one man, to make all men capable of righteousness and life, notwithstanding the greatest part of them have no knowledge of the person to whom they are indebted for these great benefits, Romans 5:12.—This second member of the comparison, indeed, the Apostle has not expressed, because he supposed his readers could easily supply it, and because he was afterwards to produce this unfinished comparison in a complete form, by separating it into two parts, and adding to each part the clause of the omitted member which belongs to it. Wherefore, having enunciated the first member of the comparison, instead of adding the second, he proceeds to establish the first, because on it the truth of the second member, which he supposes his reader to have supplied in his own mind, depends. The proposition asserted in the first member is, that all men are subjected to death for Adam's sin. This the Apostle proves by the following argument: no action is punished as a sin, where there is no knowledge of any law forbidding it, Romans 5:13.—Nevertheless from Adam to Moses, death seized infants and ideots, who, being incapable of the knowledge of law, were incapable of transgressing law. Wherefore, having no sin of their own, for which they could be punished with death, they must have suffered for Adam's transgression; which shews clearly, that death is inflictedon mankind, not for their own, but for Adam's sin, who, on that account, may, by contrast, be called the type of him who was to come and restore life to all men, Romans 5:14.

Farther, it was a matter of great importance to prove, that all mankind are punished with death for the sin of the first man, because it shews, that the punishment of our first parents' sin was not forgiven, but only deferred, that the human species might be continued. Accordingly, by God's sentence pronounced after the fall, Genesis 3:15.

Adam and Eve were allowed to live and beget children. And as in the same sentence, they were told, that the Seed of the woman would bruise the serpent's head, it was an intimation, that on account of what the Seed of the woman was to do, a new trial, under a better covenant than the former, was granted to them and their posterity, that they might have an opportunity of regaining that immortality which they had forfeited. These things the Apostle supposes his readers to know; for he proceeds to compare the evils brought on mankind by Adam, with the advantages procured for them by Christ, that all may understand the gracious nature of the new covenant, under which the human race is placed since the fall.

From what the Apostle has said of the effects of Christ's obedience, compared with the consequences of Adam's disobedience, it appears, that the former are superior to the latter in three respects, The first is, Christ's obedience has more merit to obtain for all mankind a short life on earth, and after death a resurrection to a new life, in which such of them as are capable of it, are to enjoy happiness for ever, than Adam's disobedience had demerit to kill all mankind, Romans 5:15.—The second is, the sentence passed on mankind was for one offence only, committed by their first parents, and it subjected them all to death temporal; but the sentence which bestows the gracious gift of pardon, has for its object the offence of Adam, and all the offences which the faithful saints of God themselves may have committed during their own probation; and issues in their being accounted righteous, and entitled to eternal life, Romans 5:16.—The third is, In the life which they who are pardoned and accounted righteous, and have perseveredintheobedienceoffaith,shallregainthrough Christ, they shall enjoy much greater happiness than they lose by the death to which they are subjected through Adam's offence, Romans 5:17.

Having thus contrasted the benefits procured for mankind by Christ with the evils brought on them by Adam, the Apostle sums up these particulars in two conclusions. The first is: As it was just, on account of one offence committed by Adam, to pass sentence of condemnation on all, by which all have been subjected to death; so it was equally just, on accountof one act of righteousness performed by Christ (his dying on the cross), to pass sentence on all, by which all obtain the justification of life; that is, a short life on earth, and at the last day a resurrection from the dead, Romans 5:18.—The second conclusion is: As it was just, through the offence of one man to constitute all men sinners; that is, through the disobedience of Adam, to convey to all men a corrupted nature, whereby they are made liable to sin, and to eternal death so it was equally just, through the obedience of one man, to constitute all mankind righteous; that is, to put them in a condition of obtaining righteousness here, and eternal life hereafter, Romans 5:19.—For in what manner could all mankind be constituted righteous, unless by granting them a personal trial under a new covenant, in which not immaculate obedience is required, in order to righteousness and life, but the obedience of faith. From these two conclusions, we learn what the condemnation is, whichwas brought on all mankind by Adam, and whatthe reconciliation is, which all mankind receive by Christ. ByAdam mankind were made mortal, and liable to sin. By Christ they are allowed a temporary life on earth, and have a trial appointed them, under a gracious covenant, by which they may attain righteousness and eternal life through faith.

In the two conclusions just now mentioned, the unfinished comparison, with which the Apostle introduced this admirable discourse, is completed. For in the first conclusion, Romans 5:18 the entrance and progress of death through Adam's sin, being described as in Romans 5:12 its remedy is declared, which is there wanting. And in the second conclusion, Romans 5:19 after mentioning the entrance and progress of sin, as in Romans 5:12 its remedy, which is wanting there, is likewise described. This order the Apostle followed, because, though the entrance of sin was prior to that of death, he mentioned the entrance of sin last, that he might have an opportunity of speaking concerning the rule by which Adam and his posterity, now in this conditional or probationary sense, reconciled, were to direct their actions, during the trial appointed them under the new covenant. For after telling us, that as all were constituted sinners by Adam's disobedience, so all shall be constituted righteous through the obedience of Christ, he adds, But law silently entered: that is, after the sentence was passed, Genesis 3:15 whereby Adam was allowed to live and beget children, and with his posterity was placed under the new covenant, the law of God written on their hearts silently took place as the rule of their conduct under that covenant. And though the offence of actual transgression thereby abounded, grace has super-abounded, in the resurrection of all who die in infancy and idiocy, to a better life than that which they lose through Adam's disobedience, and by bestowing the same blessing on such adults as fulfil the requisitions of the gracious new covenant, under which they are placed, Romans 5:20.—And thus it has come to pass, that as the sin of the first man has exceedingly tyrannized over the whole species, by introducing actual transgression and death; so also the infinite goodness of God shall reign, by destroying sin and death through a righteousness of faith, which shall be counted to believers, and, producing as its natural fruit a life of holiness and obedience to the end, shall be rewarded with eternal life, and all through Jesus Christ our Lord, Romans 5:21.—Thus, according to the doctrine of the Apostle, all mankind are, and ever have been, included in the new covenant. Consequently the advantage which they have received by Christ, is much greater than the loss they have sustained through Adam. And it is reasonable to think it should be so; because the goodness of God more effectually disposes him to bestow blessings on mankind, on account of Christ's obedience, than to inflict evils on them, on account of Adam's disobedience.

Before this subject is dismissed, it may be proper to observe:
1. That in this remarkable passage, we have the true account of the entrance of sin and misery into the world, and of the method in which these evils have been remedied; subjects which none of the philosophers or wise men of antiquity were able by the light of reason to fathom. Sin entered through the disobedience of our first parents, whereby they became liable to immediate death; and if God had executed his threatening, the species would have ended in them. But because, in due season, his Son was to appear on earth in the human nature, and to make atonement for the sin of men, God, in the prospect of that great act of obedience, suffered Adam and Eve to live and propagate their kind, and granted them a new trial under a covenant better suited to their condition than the former; in order that if, through his grace which should be offered to them, they behaved properly during their probation, he might raise them to a better life than that which they had forfeited. In this new covenant the obligation of the law written on their heart was continued; only immaculate obedience to that law was not required in order to life, but the obedience of faith. And although the punishment of their first sin took place so far, that the life granted to them and to their posterity was to be a gradual progress through labour and misery to certain death; yet, being all comprehended in the gracious new covenant, they are all to be raised to life at the last day, that such of them as are found to have given the obedience of faith during their probation, may receive a more happy life than that which was forfeited by the disobedience of their firstparents, and be continued in that happy life for ever. Thus, by the remedy which God has applied, for curing the evils introduced bythe first man's disobedience, the righteous will be raised to a greater degree of happiness, than if these evils had not taken place.

2. According to the view which the Apostle has given us of the ruin and recovery of mankind, the scheme of redemption is not a remedy of an unexpected evil, contrived after that evil took place. Christ's obedience unto death was appointed as the means of our deliverance, at the very time when the resolution permitting the entrance of sin was formed. And therefore, to make mankind sensible of this, the Apostle assures us, (Ephesians 1:4.) that we were chosen in Christ before the foundation of the world: and 2 Timothy 1:9 that we are saved and called according to God's own purpose and grace which was given us in Christ, before the world began: and 1 Peter 1:20 that Christ was fore-ordained before the foundation of the world, but was manifested in these last times for us.—And as the plan of our redemption was formed along with the divine resolution to permit our fall, so its operation was coeval with the introduction of that evil; and extends to all, so as to place all in a capacity of salvation. Hence Christ is called, Revelation 13:8. The Lamb which was slain from the foundation of the world; and he is said, 2 Corinthians 5:15. To have died for all. And his death is termed, 1 John 2:2. A propitiation for the whole world.

3. From other passages of Scripture we learn, that sin and death were permitted to enter into the world, not only because by the remedy to be applied to these evils, God intended to makethe faithful among mankind more happy than they would have been if these evils had not existed, but even to promote the good of the universe. Accordingly, in the scheme of redemption there is a higher display of the perfections of God to all intelligent beings, than could have been made, had there been no sin nor misery to be remedied. So St. Paul teaches, Ephesians 3:10. That now unto governments and powers in the heavenly regions, the multiform wisdom of God may be made known through the church. Farther, the new display of the perfections of God made in the plan of redemption, by furnishing many powerful motives to holiness and virtue, whose operation is not confined to any one order of rational beings, nor to any particular time, will render God's moral government profitable and delightful to all his holy intelligent creatures for ever. See the Introduction to the New Testament.

4. By the illustrious display of the scheme of redemption, made in this admirable passage, and by showing that it has for its object not a single nation, nor any small portion of the human race, but believers of all nations, the Apostle has condemned the bigotryof the Jews, and of all who, like them, confine salvation to their own church, and exclude others from sharing in the mercy of God through Christ, merely because theyare ignorant of him, not through their own fault, but through thegood pleasure of God, who has denied them that knowledge: or, because they do not hold the same objects of faith with them, althoughthey possess the same spirit of faith, and, through the secret influences of the Spirit of God, live piously and virtuously according to their knowledge. For his whole reasoning on this subject proceeds on the supposition, that if it was consonant to justice, that the demerit of Adam's disobedience should extend to all mankind, notwithstanding the greater part of them never knew any thing either of him or of his disobedience; it must be equally consonant to justice, that the merit of Christ's obedience should extend to all mankind who are capable of being benefited byit, although many of them have had no opportunity of knowing any thing concerning that meritorious obedience. Besides, as the plan of redemption will, no doubt, be fully made known to the pious heathens, after they are admitted into heaven, the glory of God and the honour of Christ will be advanced by the discovery at that period, as effectually as if it had been made to them during their life-time on earth. And with respect to themselves, although the knowledge of Christ and of the method of salvation through him, is not bestowed on them, till they come into heaven, or till the day of judgment, it willthen operate as power fully in making them sensible of the mercy of God, and in laying a foundation for their love and gratitude to Christ through all eternity, as if that knowledge had been communicated to them sooner. If so, to fancy that persons, who, notwithstanding their want of revelation, are through the grace of God actually prepared for heaven, will be excluded from that blessed place, merely because, while on earth, they were denied that knowledge of Christ, which, with equal effect, may be communicated tothem in heaven, is to contradict all the representations given in the Scriptures of the impartiality of God, as the righteous governor of the universe.