But not as the offence— This evidently shews that the Apostle in this paragraph is running a parallel, or making a comparison between the offence of Adam and its consequence, and the opposite free gift of God and its consequences; and in these three verses he shews, that the comparison will not hold in all respects, because the free gift bestows blessings far beyond the consequences of the offence, and which therefore have no relation to it; and this was necessary, not only to prevent mistakes, concerning the consequence of Adam's offence, and the extent of Gospel grace; but it was also necessary to the Apostle's main design; which was, not only to prove that the grace of the Gospel extends to all men, so far as it takes off the consequence of Adam's offence; but that it likewise extends to all men with respect to the surplusage of blessings, in which it stretches vastly beyond the consequence of Adam's offence; for both the grace which takes off the consequence of Adam's offence, and the grace which abounds beyond it, are included in the same χαρισμα, free gift, which should be well observed; for in this I conceive lies the connection and force of his argument. The free gift, which stands opposed to Adam's offence, and which appears to have been bestowed immediately after his offence (Genesis 3:15.), includes both the grace which answers exactly to the offence, and also that part of the grace which stretches far beyond it. And if the one part of the gift be freely bestowed upon all mankind, as the Jews allow, why not the other? especially considering that the whole gift stands upon a reason and foundation, in excellence and worth vastly surpassing the malignity and demerit of the offence; and consequently capable of producingbenefits vastly beyond the sufferings occasioned by the offence? This is the force of the Apostle's argument; and therefore supposing that in the letter of Romans 5:18-19 he compares the consequences of Adam's offence and Christ's obedience, only so far as the one is commensurate to the other; yet his reasoning, Romans 5:15-17 plainly shews, it is his meaning and intention that we should take into his conclusion the whole of the gift, so far as it can reach to all mankind.
Many be dead—unto many— The many died—unto the many. I suppose, says Mr. Locke, that the phrase οι πολλοι, and the other τους πολλους, may stand here for the multitude or collective body of mankind: for the Apostle in express words assures us, 1 Corinthians 15:22 that in Adam all died, and in Christ all shall be made alive; and so here Romans 5:18 all men fell under the condemnation of death, and all men were restored unto justification of life: which all men, in the very next words, Romans 5:19 are called οι πολλοι, the many. So that the many in the former part of this verse, and the many at the end of it, comprehending all mankind, must be equal. The comparison, therefore, and the inequality of the things compared, lie not here between the number of those who died, and the number of those who shall be restored to life; but the comparison lies between the persons by whom this general death and this general restoration to life came;—Adam the type, and Jesus Christ the antitype: and it seem to lie in this, that Adam's lapse came barely for the satisfaction of his own appetite and desire of good to himself; but the restoration was from the exuberant bountyand good-will of Christ towards men; who at thecost of his own painful death purchased life for them. I may add to what Mr. Locke has advanced, that since all mankind were made mortal for Adam's sin, the Apostle by οι πολλοι, the many, certainly means all mankind. Besides, Christ, in speaking of this very subject, used the word in that extensive sense (Matthew 26:28.); This is my blood of the new covenant which is shed (περι πολλαν) for many; that is, for the collective body of mankind. And as the many who died, are all mankind; so the many in the end of the verse, to whom the gift by grace is said to have abounded, are all mankind. For the abounding of the gift by grace, as is plain from Romans 5:19 means only that, by the gracious gift of God, all mankind, for the sake of Christ's obedience, are allowed a short life on earth, and a trial under a better covenant than that under which Adam fell; and that all are to be raised from the dead at the last day, to receive according to their deeds. Hence we are told, 1 Corinthians 15:22. As by Adam all die; so by Christ all shall be made alive. See also the following, Romans 5:16 where many offences signifies all offences.
By one man Jesus Christ— The Apostle calls the Lord Jesus Christ a man, to shew that in comparing him with Adam, his actions in the human nature chiefly are considered.