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Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Romans 5:15 - 5:15
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Rom 5:15. Ἀλλʼ οὐχ, but not) Adam and Christ, according to contrary aspects [regarded from contrary points of view], agree in the positive [absolutely], differ in the comparative [in the degree]. Paul first intimates their agreement, Rom 5:12-14, expressing the protasis, whilst leaving the apodosis, meanwhile, to be understood. Then next, he much more directly and expressly describes the difference: moreover, the offence and the gift differ; 1. In extent, Rom 5:15; Romans 2. That self-same man from whom sin was derived, and this self-same Person, from whom the gift was derived, differ in power, Rom 5:16; and those two members are connected by anaphora [i.e., repeating at the beginning, the same words] not as, [at the beginning of both] Rom 5:15-16, and the aetiology in Rom 5:17 [cause assigned; on aetiology, and anaphora, endix] comprehends both. Finally, when he has previously stated this difference, in the way of προθεραπεία [endix; Anticipatory, precaution against misunderstanding], he introduces and follows up by protasis and apodosis the comparison itself, viewed in the relation of effect, Rom 5:18, and in the relation of cause, Rom 5:19.-τὸ παραπτώμα-τὸ χάρισμα, the offence-the gift) The antitheses in this passage are to be observed with the utmost care, from which the proper signification of the words of the apostle is best gathered. Presently after, in this verse, and then in Rom 5:17, the gift is expressed by synonymous terms.-οἱ πολλοὶ, the many) this includes in its signification all, for the article has a meaning relative to all, Rom 5:12, comp. 1Co 10:17.-ἡ χάρις, grace) Grace and the gift differ, Rom 5:17; Eph 3:7. Grace is opposed to the offence; the gift is opposed to the words, they are dead, and it is the gift of life. The Papists hold that as grace, which is a gift, and what follows grace, as they define it, they do not consider as a gift, but as merit. But all is without money or price of ours [the whole, from first to last, is of grace, not of debt or merit of ours].-ἐν χάριτι Χριστοῦ, in the grace of Christ) see Mat 3:17; Luk 2:14; Luk 2:40; Luk 2:52; Joh 1:14; Joh 1:16-17; Gal 1:6; Eph 1:5-7. The grace of God is the grace of Christ, conferred by the Father upon Christ, that it may flow from Him to us.-τῇ τοῦ) Articles most forcible, Col 1:19 : τῇ especially, is very providently [to guard against mistake] added; for if it were wanting, any one, in my opinion, might suppose that the words of one, depended on the word gift, rather than on grace. As it is, [the τῇ being used] it is evident that the grace of God, and the grace of Jesus Christ, are the things predicated; comp. similarly, Rom 8:35; Rom 8:39, concerning love [the attribution of it, both to God and to Christ, as here].-ἑνὸς ἀνθρώπου, of one man) Paul (more than the other apostles, who had seen Him before His passion) gladly and purposely calls Jesus man, in this His work, as man for man, 1Co 15:21; 1Ti 2:5. Can the human nature of Christ be excluded from the office of Mediator? When Paul in this verse calls Christ man, he does not give that appellation to Adam; and Rom 5:19, where he gives it to Adam, he does not bestow it upon Christ (comp. Heb 12:18, note). The reason is, doubtless, this, both Adam and Christ do not sustain our manhood at the same time; and either Adam rendered himself unworthy of the name of man; or the name of man is scarcely sufficiently worthy of Christ. Moreover, Christ is generally denominated from His human nature, when the question is about bringing men to God, Heb 2:6, etc.: from His Divine nature, when the subject under discussion is the coming of the Saviour to us, and the protection which He affords us, against our enemies, Tit 2:13. No mention is here made of the Mother of God; and if her conception was necessarily immaculate, she must have had no father, but only a mother, like Him, to whom she gave birth. [Cohel. or Ecc 7:29.]