Thomas Aquinas Commentary Romans 5:15-19

"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. And not as through one that sinned, [so] is the gift: for the judgment [came] of one unto condemnation, but the free gift [came] of many trespasses unto justification. For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, [even] Jesus Christ. So then as through one trespass [the judgment came] unto all men to condemnation; even so through one act of righteousness [the free gift came] unto all men to justification of life. For as through the one man`s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous." — Romans 5:15-19 (ASV)

1. After discussing the entry of sin into this world, the Apostle addresses the history of grace, which abolishes sin.

   Concerning this, he does two things:

   • First, he shows how the grace of Christ removed the sin that entered the world through one man.
   • Second, he shows how it removed the sin that abounded all the more with the coming of the law, beginning with the words, now the law entered in (Romans 5:20).

   In showing how Christ’s grace removed the sin introduced into the world by Adam, he compares Christ’s grace to Adam’s sin, stating that Christ’s grace can accomplish more good than Adam’s sin accomplishes evil.

   Concerning this, he does two things:

   • First, he compares the causes, namely, Christ’s grace with Adam’s sin.
   • Second, he compares their effects, beginning with the words, and not as it was by one sin.

   In regard to the first, he does two things:

   • First, he gives the comparison.
   • Second, he clarifies it, beginning with the words, for if by the offense of one.

2. First, therefore, he says that it has been stated that Adam is the type of the one who was to come, but not as the offense, so also the gift. This is as if to say: the effectiveness of Adam’s offense must not be considered equal to Christ’s gift.

   The reason is that sin came from the weakness of the human will, but grace comes from the immense nature of divine goodness, which excels the human will, especially in its weakness. Therefore, the power of grace exceeds every sin. Consequently, David said, have mercy on me, O God, according to your abundant mercy (Psalms 51:1). For this reason, Cain’s attitude is justly rebuked: my sin is too great to merit pardon (Genesis 4:13).

3. Then, when he says for if by the offense of one, he explains his previous statement that the gift of grace exceeds Adam’s offense. He says, for if by the offense of one, namely of Adam, many died—that is, if sin and death passed to many others from Adam's offense, because all sinned in him—much more the grace of God and the gift... has abounded unto many. The phrase “and the gift” is explanatory, referring to the free gift of God. Or, “the grace of God” can refer to the forgiveness of sin, as in the earlier passage: being justified freely by his grace (Romans 3:24). The “gift,” however, refers to the good that is added on top of the forgiveness of sins, as a psalm says in another version, the Lord gave gifts to men (Psalms 68:18).

   The more powerful something is, the more it can extend to a greater number. But the effect of death, which came from Adam’s sin, extended to many. Hence, he significantly says that by the offense of one, many have died. For death is the evidence of original sin, as stated before, for God said to Adam: in the day that you eat of it, you shall die (Genesis 2:17). God’s grace, which is stronger, extends much more abundantly to many: who brings many sons to glory (Hebrews 2:10).

4. It should be noted that he says, abounded, because God’s grace reached many not only to remove the sin incurred from Adam but also to remove actual sins and to bestow many other blessings: God is able to provide you with every blessing in abundance (2 Corinthians 9:8).

   For just as sin abounded from one man to many through the first suggestion of the devil, so God’s grace abounded to many through one man. Hence, he says, by the grace... of one man, Jesus Christ. For grace is poured out by God upon many so that we might receive it through Christ, in whom every fullness of grace is found: from his fullness have we all received, grace upon grace (John 1:16).

5. This is how the text should be read according to Augustine’s interpretation, so that the word “many” is taken absolutely, not comparatively. According to Augustine, the comparison means that if the sin of the one man Adam spread to many, much more will the grace of the one man Christ spread to many.

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   According to Ambrose, however, the word “many” should be taken comparatively. The meaning would be that by the offense, that is, the actual sin, of one, namely Adam, many (not all) died by the death of sin, namely by imitating Adam's sin through idolatry, as was explained above. It is said of idolaters: they are unhappy, and their hope is among the dead . And much more the grace of God... has abounded unto many—that is, to more than just the idolaters who sinned in the likeness of Adam. For by the grace of Christ, not only are their sins taken away, but also the sins of those who persevered in the faith of the one God: he will put away our iniquities: and he will cast all our sins into the bottom of the sea (Micah 7:19).

6. Then, when he says, and not as it was, he compares Christ’s grace to Adam’s sin regarding the effect, because not only does each affect many, but Christ’s grace had a greater effect than Adam’s sin.

   Concerning this, he does three things:

   • First, he states his proposition.
   • Second, he clarifies it, beginning with the words, for judgment indeed.
   • Third, he proves it, beginning with the words, for if by one man’s offense.

7. First, therefore, he says that not only does Christ’s grace abound more for many than Adam’s sin, but it also produces a greater effect in them. This is what he means by: and not as it was by one sin, so also is the gift. This is as if to say: the effect that comes to many through Adam's one sin is not as great as the effect that comes to them through the gift of Christ's grace. For the effect of a stronger cause is stronger. Hence, since it has been established that grace is stronger than Adam’s sin, it follows that it produces a greater effect.

8. Then, when he says, for judgment, he clarifies what he has said: for judgment, that is, God’s punishment, indeed was by one, that is, by the sin of the first parent, unto condemnation on all people, because they sinned in his sin, as stated above: death passed upon all men, in whom all have sinned (Romans 5:12). But the grace of God, which is given through Christ, is of many offences, that is, it follows not only that one original sin but also many actual sins, leading unto justification, that is, complete cleansing: and such were some of you. But you were washed, you were sanctified, you were justified (1 Corinthians 6:11).

9. Then, when he says, for if by one man’s offense, he proves what he has said, namely, that Christ’s grace proceeds from many sins to justice.

   • First, he proves this by arguing from the effect.
   • Second, he proves it by arguing from the cause, beginning with the words, for as by the disobedience.

10. In regard to the first point, it should be noted that in the preceding comparison, the Apostle does not present corresponding elements, that is, things of the same class. For on the side of sin, he presents condemnation, which relates to punishment, while on the side of grace, he presents justification, which does not relate to reward but to the state of meriting reward.

    Consequently, in stating that sin brings condemnation, the Apostle intends to show that grace brings justification. He uses this argument: As the condemnation of death proceeds from the first parent’s sin, so the kingdom of life proceeds from Christ’s grace.

11. For these two correspond uniformly, but no one can attain the kingdom of life except through justice. Therefore, people are justified by Christ’s grace.

    He does two things:

    • First, he lays down the premises.
    • Second, he draws the conclusion, beginning with the words, therefore, as by the offense.

12. He states the first premise when he says, for if by one man’s offense death reigned through one, because it was stated above: as by one man sin entered into this world and by sin death (Romans 5:12), much more will people reign in life, namely, eternal life, through one, Jesus Christ, who says: I came that they may have life, and have it abundantly (John 10:10). This is achieved by sharing in eternal life, with the abundance being indicated here by the word “reigning.” Hence, it is stated in Revelation that they will reign with Christ a thousand years, that is, eternally (Revelation 20:4).

    The minor premise is presented in the words, they who receive abundance of grace and of the gift and of justice. This is as if to say: people cannot attain the kingdom of life except by receiving this. Here, Christ’s grace is referred to the forgiveness of sin, which no merits can precede and, therefore, is due entirely to grace: if it is from works, it is no longer by grace (Romans 11:6).

    “Gift” refers to the gifts of grace by which people are advanced in blessings: he gave gifts with royal liberality (Esther 2:18).

    “Justice” refers to upright actions: whom God made our justice (1 Corinthians 1:30).

13. Then, when he says, therefore as by the offense, he draws the intended conclusion, which states the same thing as stated earlier: that as by the offense of one man, Adam, the divine judgment led all men born of him according to the flesh to the condemnation of death, so also by the justice of one, namely, Christ, divine grace passed unto all men, to justification of life, that is, the grace that leads to life.

14. But this seems false, since not all people are justified by Christ, although all people die through Adam.

    To answer this, it must be noted that just as all people born according to the flesh from Adam incur condemnation through his sin, so all people who are reborn spiritually through Christ obtain the justification of life, because, as stated in John: unless one is born of water and the Holy Spirit, he cannot enter the kingdom of God (John 3:5).

    It can also be said that Christ’s justification passes on to justify all people in the sense that it is capable of doing so, but in fact, it passes only to believers. Hence, it is said: he is the savior of all men, especially of those who believe (1 Timothy 4:10).

15. From what is said here, we should gather that as no one dies except through Adam’s sin, so no one is justified except through Christ’s justice. This is brought about through faith in him: the justice of God, by faith of Jesus Christ, unto all that believe in him (Romans 3:22).

    But the people who believe in him are not only those who lived after his Incarnation but even those who lived before. For as we believe in him as one who was born and suffered, so they believed in him as one who would be born and suffer. Hence, our faith and theirs is the same: having the same spirit of faith... we too believe and so we speak (2 Corinthians 4:13).

    Thus it is that the grace of Christ results in the justification of many by arguing from the effect, namely, the reign of life.

16. Then, when he says, for as by the disobedience, the Apostle proves the same thing by arguing from the cause.

    For causes are similar to their effects. But the disobedience of the first parent, which has the nature of injustice, made people sinners and unrighteous. Therefore, the obedience of Christ, which has the nature of justice, made them righteous.

    And this is what he stated previously, namely, that grace proceeds forth into all people to justification.

17. But there seems to be a problem with the statement that by the disobedience of one man, many were made sinners, that is, all who are born from his seed. For his first sin seems to have been pride rather than disobedience, as Sirach states: the beginning of every sin is pride .

    In answer, it must be noted that the same writer says in Sirach, the beginning of pride makes men separate themselves from God , because the first step of pride consists in a person’s unwillingness to be subject to God’s commands, which relates to disobedience. Hence, man’s first sin seems to have been disobedience, not in the outward action, but in the inner movement of pride, by which he willed to go against the divine command. Therefore, the Lord rebukes his disobedience: because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, ‘you shall not eat of it,’ cursed is the ground (Genesis 3:17). On the other hand, Christ’s obedience consisted in accepting death for our salvation in accordance with the Father’s command: he became obedient unto death (Philippians 2:8).

    This, of course, does not contradict the statement that Christ died out of love for us (Ephesians 5:2), because his obedience proceeded from the love he had for the Father and for us.

18. One should note that by using obedience and disobedience, he proves that through one man we were made sinners and through one man we were justified. This is because legal justice, which is the sum of all virtues, is seen in observing the precepts of the law, which relates to the concept of obedience. But legal injustice, which is the sum of all wickedness, is seen in transgressing the precepts of the law, which relates to the concept of disobedience.

    Consequently, it is fittingly stated that by obedience people were made just and by disobedience sinners.