John Calvin Commentary Romans 5:15

"But not as the trespass, so also [is] the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many." — Romans 5:15 (ASV)

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 prevents errors into which we might otherwise easily fall, and we shall add what is necessary for an explanation. Though he often mentions a difference, yet there are none of these repetitions in which there is not a lack 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. On the contrary, it has so happened through the providence of God that the highest mysteries have been delivered to us in the form of a humble style, so that our faith may not depend on the power 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 obtained by Christ than of condemnation introduced by the first man. What some think—that the Apostle carries on a chain of reasoning here—I do not know if it will be considered sufficiently evident by all.

It may indeed be justly inferred that, since Adam's fall had such an effect as to produce the ruin of many, God's grace is much more efficacious for the benefit of many, because it is admitted that Christ is much more powerful to save than Adam was to destroy.

But as those who wish to take the passage without this inference cannot be disproved, I am willing that they should choose either of these views. Though what next follows cannot be considered an inference, it is nevertheless of the same meaning. It is therefore 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 is not speaking 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.

When he says, by the offense of one, etc., understand him as meaning this—that corruption has descended to us from him. For we do not perish through his fault, as though we were blameless; rather, because his sin is the cause of our sin, Paul ascribes our ruin to him. Our sin I call that which is implanted in us and with which we are born.

The grace of God and the gift of God through grace, etc. Grace is properly set in opposition to offense; the gift which proceeds from grace, to death. Therefore grace means the free goodness of God or gratuitous love, of which he has given us a proof in Christ, so that he might relieve our misery; and gift is the fruit of this mercy and has come to us—namely, the reconciliation by which we have obtained life and salvation, righteousness, newness of life, and every other blessing. We therefore see how absurdly the schoolmen have defined grace, who have taught that it is nothing other than a quality infused into the hearts of men; for grace, properly speaking, is in God, and what is in us is the effect of grace. And he says that it is by one man, for the Father has made him the fountain from whose fullness all must draw. And thus he teaches us that not even the least drop of life can be found outside of Christ—that there is no other remedy for our poverty and need than what he conveys to us from his own abundance.