by grace, which is by one man, Jesus Christ, hath
abounded unto many.
15.But not as the offense, etc. Now follows the rectifying or the completion of the comparison
already introduced. The Apostle does not, however, very minutely state the points of difference
between Christ and Adam, but he obviates errors into which we might otherwise easily fall, and
what is needful for an explanation we shall add. Though he mentions oftentimes a difference, yet
there are none of these repetitions in which there is not a want of a corresponding clause, or in
which there is not at least an ellipsis. Such instances are indeed defects in a discourse; but they are
not prejudicial to the majesty of that celestial wisdom which is taught us by the Apostle; it has, on
the contrary, so happened through the providence of God, that the highest mysteries have been
delivered to us in the garb of an humble style,^168 in order that our faith may not depend on the
potency of human eloquence, but on the efficacious working of the Spirit alone.
He does not indeed even now expressly supply the deficiency of the former sentence, but simply
teaches us, that there is a greater measure of grace procured by Christ, than of condemnation
introduced by the first man. What some think, that the Apostle carries on here a chain of reasoning,
I know not whether it will be deemed by all sufficiently evident. It may indeed be justly inferred,
that since the fall of Adam had such an effect as to produce the ruin of many, much more efficacious
is the grace of God to the benefit of many; inasmuch as it is admitted, that Christ is much more
powerful to save, than Adam was to destroy. But as they cannot be disproved, who wish to take
the passage without this inference, I am willing that they should choose either of these views;
though what next follows cannot be deemed an inference, yet it is of the same meaning. It is hence
probable, that Paul rectifies, or by way of exception modifies, what he had said of the likeness
between Christ and Adam.
But observe, that a larger number (plures) are not here contrasted with many (multis,) for he
speaks not of the number of men: but as the sin of Adam has destroyed many, he draws this
conclusion, — that the righteousness of Christ will be no less efficacious to save many.^169
(^168) “Sub contemptibili verborum humilitate.” This sort of derogatory language as to the style of Scripture, Calvin had evidently
learnt from the fathers. Chrysostom and Jerome did sometimes say most unwarrantable things in this respect, and that in a great
measure because they did not understand the style of the New Testament, and in part with the view of taking away, by an
admission, the force of objections alleged by admirers of Grecian and refined diction. The style of the New Testament is that of
the Old; and hardly any of the fathers, except Origen and Jerome knew Hebrew, and the latter learnt it only in his old age, so
that he could have had no great insight into its peculiarities. One like Chrysostom brought up in the refinements of Grecian
literature, was a very unfit judge of the style of the New Testament, and hence it is that the criticisms of the Greek fathers in
general are comparatively of very little value.
The whole of this passage, 12-19, is constructed according to the model of the Hebrew style; and when rightly understood,
it will appear to contain none of those defects ascribed to it. — Ed.
(^169) It is evident that is the many , include those connected with the two parties — the many descendants of Adam, and
the many believers in Christ. And “the many” was adopted to form a contrast with the “one.”
“The many” are termed “all” in verse Romans 5:18, and again, “the many,” in Romans 5:19. They are called “the many”
and “all” alike with regard both to Adam and to Christ. Some maintain that the terms are coextensive in the two instances. That
the whole race of man is meant in the one instances cannot be doubted: and is there any reason why the whole race of man should
not be included in the second? Most clearly there is. The Apostle speaks of Adam and his posterity, and also of Christ and his
people, or those “who receive abundance of grace,” or, “are made righteous;” and “the many” and the “all” are evidently those
who belong to each separately. In no other way can the words with any consistency be understood. All who fell in Adam do not
certainly “receive abundance of grace,” and are not “made righteous.” And it is not possible, as Professor Hodge observes, “so
to eviscerate such declarations as these, as to make them to contain nothing more than that the chance of salvation is offered to
all men.” This is indeed contrary to evident facts. Nor can they mean, that a way of acceptance has been opened, which is suitable