Romans 5:15

Romans 5:15. But not as the fall, or, ‘trespass.' The word here used refers to an act of sin, and is almost the same as ‘transgression' (Romans 5:14), and ‘disobedience' (Romans 5:19). Perhaps this suggests, more than the other terms, the idea of weakness, hence ‘fall' expresses one phase of the meaning. But it is usually rendered ‘trespass.' All these words are less inclusive than ‘sin' (Romans 5:12-13). ‘But' marks a strong contrast.

So also is the free gift, or, ‘gift of grace,' the atoning and justifying act of divine grace in Jesus Christ (Meyer). Four different words are used in this passage to express the same thought of free grace, and it is difficult to distinguish them in English.

For introduces the proof of the difference just stated.

If, as is certainly the case, by (not ‘through,' as the E. V. incorrectly renders) the fall of the one. The article must, of course, be restored in English, to bring out the sense: ‘the one,' ‘the many.' In this case Adam is ‘the one,' and the consequence to all of the immense multitude of his posterity is tersely expressed: the many died. ‘The many,' over against ‘the one;' not ‘many' (as in the E. V.), implying a contrast with ‘few'; here it is equivalent to ‘all'; comp. Romans 5:12; Romans 5:18.

Much more. Not simply that the gift was more abundant, but with much more certainty is it to be expected from God, or has God proved, that grace abounds.

The grace of God. This is the source of the gift, namely, the gift of justification.

By (lit., ‘in') the grace of the one man, Jesus Christ. This may be joined either with ‘gift,' or with the verb; the latter is preferable.

Abound onto the many. ‘The many' in Christ Meyer, who refers it to all mankind, as in the previous clause, says: ‘To this multitude has the grace of God been plentifully imparted, namely; from the objective point of view, in so far as Christ's act of redemption has acquired for all the divine grace and gift, although the subjective reception of it is conditioned by faith.'