difference is, that the benefit of Christ does not come to all men, while Adam has involved his
whole race in condemnation; and the reason of this is indeed evident; for as the curse we derive
from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that
we may come to a participation of the grace of Christ, we must be ingrafted in whim by faith.
Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be man, for
it dwells in flesh and blood; but in order to enjoy the righteousness of Christ it is necessary for thee
to be a believer; for a participation of him is attained only by faith. He is communicated to infants
in a peculiar way; for they have by covenant the right of adoption, by which they pass over unto a
participation of Christ.^172 Of the children of the godly I speak, to whom the promise of grace is
addressed; for others are by no means exempted from the common lot.
Romans 5:18
- Itaque quemadmodum, per unius
delictum, in omnes homines in condemnationem; - Therefore as by the offence of one
judgment came upon all men to condemnation;
sic et per unius justificationem, in omnes homines
in justificationem vitæ.
even so by the righteousness of one the free gift
came upon all men unto justification of life.
18.Therefore, etc. This is a defective sentence; it will be complete if the words condemnation
and justification be read in the nominative case; as doubtless you must do in order to complete the
sense. We have here the general conclusion from the preceding comparison; for, omitting the
mention of the intervening explanation, he now completes the comparison, “As by the offense of
one we were made (constitute) sinners; so the righteousness of Christ is efficacious to justify us.
He does not say the righteousness — δικαιοσύνην, but the justification — δικαίωμα,^173 of Christ,
in order to remind us that he was not as an individual just for himself, but that the righteousness
with which he was endued reached farther, in order that, by conferring this gift, he might enrich
the faithful. He makes this favor common to all, because it is propounded to all, and not because
it is in reality extended to all; for though Christ suffered for the sins of the whole world, and is
offered through God’s benignity indiscriminately to all, yet all do not receive him.^174
These two words, which he had before used, judgment and grace, may be also introduced here
in this form, “As it was through God’s judgment that the sin of one issued in the condemnation of
many, so grace will be efficacious to the justification of many.” Justification of life is to be taken,
(^172) The original is, “Habent enim in fœdere jus adoptionis, quo in Christi communionem transeunt.” — Ed.
(^173) The meaning of this word is evident here; for it stands in contrast with μ — offense or transgression, in the former
clause, and is identical in sense with — obedience, in the next verse. It means what is appointed and adjudged as right; and
hence it is rendered “ordinance,” Luke 1:6; “judgment,” Romans 1:32; and, in Romans 5:16, “justification,” when it stands
opposed to μ — condemnation, and means absolution, acquittal, as the determination of the judge. It signifies here, that
what Christ did was according to God’s appointment; it was something directly contrary to offense or transgression; and what
it was is explained in the next verse by the word “obedience.” Wolfius says, that μ is the satisfaction of Christ, or his active
and passive obedience, Romans 5:19, — that is the merit of Christ, obtained by has death and applied to us by faith,
Romans 3:22, — and that is the act of justification which follows from the satisfaction of Christ, apprehended by faith.
— Ed.
(^174) “Nam etsi passus est Christus pro peccatis totius mundi. atque omnibus indifferenter Dei benignitate offertur; non tamen
omnes apprehendum.” It appears from this sentence that Calvin held general redemption. — Ed.