And not ... - This is the second point in which the effects of the work of Christ differ from the sin of Adam The first part Romans 5:15 was, that the evil consequences flowed from the sin of one man, Adam; and that the benefits flowed from the work of one man, Jesus Christ. The point in this verse is, that the evil consequences flowed from one crime, one act of guilt; but that the favors had respect to many acts of guilt. The effects of Adam's sin, whatever they were, pertained to the one sin; the effects of the work of Christ, to many sins.

By one that sinned - δι ̓ ἑνὸς ἁμαρτήσαντος di' henos hēmartēsantos. By means of one (man) sinning; evidently meaning by one offence, or by one act of sin. So the Vulgate, and many manuscripts. And the connection shows that this is the sense.

The gift - The benefits resulting from the work of Christ.

The judgment - The sentence; the declared penalty. The word expresses properly the sentence which is passed by a judge. Here it means the sentence which God passed, as a judge, on Adam for the one offence, involving himself and his posterity in ruin, Genesis 2:17; Genesis 3:17-19.

Was by one - By one offence; or one act of sin.

Unto condemnation - Producing condemnation; or involving in condemnation. It is proved by this, that the effect of the sin of Adam was to involve the race in condemnation, or to secure this as a result that all mankind would be under the condemning sentence of the Law, and be transgressors. But in what way it would have this effect, the apostle does not state. He does not intimate that his sin would be imputed to them; or that they would be held to be personally guilty for it. He speaks of a broad, everywhere perceptible fact, that the effect of that sin had been somehow to overwhelm the race in condemnation. In what mode this was done is a fair subject of inquiry; but the apostle does not attempt to explain it.

The free gift - The unmerited favor, by the work of Christ.

Is of many offences - In relation to many sins. It differs thus from the condemnation. That had respect to one offence; this has respect to many crimes. Grace therefore abounds.

Unto justification - Note, Romans 3:24. The work of Christ is designed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate how this is done. He simply states the fact, without attempting in this place to explain it; and as we know that that work does not produce its effect to justify without some act on the part of the individual, are we not hence, led to conclude the same respecting the condemnation for the sin of Adam? As the work of Christ does not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in criminality and ill-desert unless there be some voluntary act on the part of each individual? However this may be, it is certain that the apostle has in neither case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself called on to explain. Neither has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present, not an entire resemblance, but a strong contrast between the effects of the sin of Adam and the work of Christ.

And not as it was by one that sinned - That is, the judicial act that followed Adam's sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offense alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offenses which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.

And not as it was by one that sinned, so is the gift,.... The apostle goes on with the dissimilitude between the effects of Adam's sin, and Christ's righteousness:

for the judgment was by one to condemnation; by "judgment" is meant, not the judgment of God, or the judiciary sentence pronounced by God on Adam and his posterity for sin; but the guilt of the one man's sin, which is imputed to all men to condemnation, on account of which the sentence of condemnation passed on all men; the law transgressed, became a ministration of condemnation to them:

but the free gift is of many offences unto justification; the righteousness of Christ, which stands opposed to the guilt of Adam's sin, being imputed to all his offspring, is to the justification of them; and that not only from the guilt of that particular offence, but from many other offences, even all their actual sins and transgressions, of every sort; which is another instance of the exuberance, or abounding of the grace of God, in the righteousness of Christ, not only over the sin of the one man, but also over the sins of many, even all the elect of God; for the last clause may be also thus rendered, "the free gift is of the offences of many, unto justification".

That sinned (ἁμαρτήσαντος)

The better supported reading. Some MSS. and versions read ἁμαρτήματος transgression.

Of one

Some explain, one man, from the preceding (one) that sinned. Others, one trespass, from Romans 5:17.

The judgment (κρῖμα)

Judicial sentence. Compare 1 Corinthians 6:7; 1 Corinthians 11:29. See on 2 Peter 2:3.

Condemnation (κατάκριμα)

See on shall be damned, Mark 16:16. A condemnatory sentence.

Justification (δικαίωμα)

Not the subjective state of justification, but a righteous act or deed. Revelation 19:8; see on Romans 5:18.

The word is sometimes rendered ordinance, Hebrews 9:1, Hebrews 9:10; an appointment of God having the force of law. So Romans 1:32, where Rev. gives ordinance for judgment, and Romans 2:26, ordinances for righteousness.

{15} 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 {t} justification.

(15) Another inequality consists in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.

(t) To the sentence of absolution, by which we are acquitted and pronounced righteous.

5:16 And not as it was by one that sinned, so is the gift. A second difference between Adam and Christ is pointed out. One offense of Adam caused condemnation to be sent on Adam and all his race. All have been under death.

But the free gift, through Jesus Christ, not only pardons the connection of our race with Adam's sin, but provides a way for the pardon of

many offences unto justification, all our offenses, so as to secure justification. One sin of Adam destroyed all, but the atonement of Jesus Christ provides conditions for forgiveness of all sins.

5:16 The sentence was by one offence to Adam's condemnation - Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity. But the free gift is of many offences unto justification - Unto the purchasing it for all men, notwithstanding many offences.

Margin offences

Sin. See Scofield Note: "Rom 3:23".

16. And not as it was by one that sinned, so is the gift-"Another point of contrast may be mentioned."

for the judgment-"sentence."

was by one-rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."

to condemnation, but the free gift-"gift of grace."

is of many offences unto justification-a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."

5:15-19 Through one man's offence, all mankind are exposed to eternal condemnation. But the grace and mercy of God, and the free gift of righteousness and salvation, are through Jesus Christ, as man: yet the Lord from heaven has brought the multitude of believers into a more safe and exalted state than that from which they fell in Adam. This free gift did not place them anew in a state of trial, but fixed them in a state of justification, as Adam would have been placed, had he stood. Notwithstanding the differences, there is a striking similarity. As by the offence of one, sin and death prevailed to the condemnation of all men, so by the righteousness of one, grace prevailed to the justification of all related to Christ by faith. Through the grace of God, the gift by grace has abounded to many through Christ; yet multitudes choose to remain under the dominion of sin and death, rather than to apply for the blessings of the reign of grace. But Christ will in nowise cast out any who are willing to come to him.