서론
無標題
英文原文
The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification, Ro 5:1-5. II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the Ro 5:6-23.
1-5
Justification and Its Effects (58 AD)
稱義與其功效（公元58年）
¹ 我們既因信稱義，就藉着我們的主耶穌基督得與神相和。 ² 我們又藉着他，因信得進入現在所站的這恩典中，並且歡歡喜喜盼望神的榮耀。 ³ 不但如此，就是在患難中也是歡歡喜喜的。因為知道患難生忍耐， ⁴ 忍耐生老練，老練生盼望； ⁵ 盼望不至於羞恥，因為所賜給我們的聖靈將神的愛澆灌在我們心裏。
從稱義流出的寶貴益處和特權，理當激勵我們眾人殷勤確保自己是稱義的，然後領受它所帶來的安慰，並盡它所要求於我們的本分。這棵生命樹的果子極其寶貴。
一、我們得與神相和（羅5:1）。使我們與神相爭的是罪——它不僅造成隔閡，更造成敵意；聖潔公義的神不能在有尊嚴上與一個仍活在罪咎之下的罪人和好。稱義除去了罪咎，便為和睦開通了道路。而神對人的慈心和善意如此之大，以致那障礙一經除去，和睦便立即成就。我們藉着信心抓住神的膀臂和他的力量，便得以和睦（賽27:4-5）。這和睦不僅是敵意的停止，更包含友誼和慈愛——因為神若不是最壞的仇敵，便是最好的朋友。亞伯拉罕既因信稱義，就被稱為神的朋友（雅2:23）——這是他的尊榮，卻不是他獨有的尊榮：基督已經稱他的門徒為朋友（約15:13-15）。人若有了神作他的朋友，豈還需要別的才能使他快樂嗎！但這是藉着我們的主耶穌基督——藉着他作為那偉大的和平之君，神與人之間的中保——那將手按在雙方之上的蒙福的中保。亞當在無辜的狀態中，直接與神相和；無需這樣的中保。但對有罪的人而言，在基督之外想到神，是極其可畏的事；因為他是我們的和睦（弗2:14），不僅是我們和睦的締造者，更是我們和睦的實質和維持者（西1:20）。
二、我們又藉着他，因信得進入現在所站的這恩典中（羅5:2）。這是進一步的特權，不僅是和睦，更是恩典——即這恩惠。當留意：1. 聖徒快樂的狀態。那是恩典的狀態——神對我們的慈愛以及我們與神的相似；有神的愛和神的形象的人，就是處於恩典的狀態中。如今我們得以進入這恩典——prosagogen——引入，這表明我們不是生在此狀態中的；我們本為可怒之子，屬肉體的心思是與神為敵的；但我們被帶入其中。我們自己不能進去，也不能克服路上的困難，卻有人牽着手引領——如同瞎子、瘸子、軟弱的人被引導——如同蒙赦免的犯人被引見——如同朝見君王的外人被引導去吻君王的手。Prosagogen eschekamen——我們已經得以進入。 他論到那些已經從本性狀態被帶入恩典狀態的人。保羅在歸信時就有了這進入；那時他得以親近。巴拿巴將他引見給使徒（徒9:27），也有人把他們帶進大馬士革（徒9:8），但引見他、牽着手將他帶入這恩典的，是基督。我們又藉着他，因信得進入。 藉着基督作為創始者和主要的行動者，藉着信心作為這進入的途徑。不是藉着基督照我們的功勞或功績，而是照着我們對他的信靠倚賴和將自己獻歸於他。2. 他們在這狀態中快樂的站立：現在所站的。 不僅是我們所在的，更是我們所站的——一個表明我們已從罪咎中得釋放的姿勢；我們在審判中站立（詩1:5），不像被定罪的犯人，而是我們的尊嚴和尊榮得着保全，不像可棄之物被摔在地上。這詞也表明我們的進展；我們站着的時候，正在前行。我們不可躺下，如同已經得着了，而要站着如同那些向前竭力的人，站着如同伺候我們主人基督的僕人。這詞進一步表明我們的堅忍：我們站得穩妥安全，被神的大能扶持；如同士兵站崗那樣守住陣地，不被仇敵的勢力壓倒。這不僅表明我們被接納，更表明我們在神的恩惠中得着堅固。天上法庭不像地上的法庭——高位是易滑之地；但我們存着謙卑的信心站立，深信那在你們心裏動了善工的，必成全這工（腓1:6）。
三、我們歡歡喜喜盼望神的榮耀。 除了手中的福分，還有盼望中的福分——神的榮耀——神在天堂要賜給聖徒的榮耀，這榮耀將在於對神的看見和享受。1. 惟獨那些如今因信得以進入神恩典的人，才有理由盼望將來神的榮耀。除了那建立在恩典之上的，沒有對榮耀的好盼望；恩典是已開始的榮耀，是榮耀的憑據和保證。他要賜下恩典和榮耀（詩84:11）。2. 那些盼望將來神榮耀的人，如今已有足夠喜樂的理由。那些盼望天堂的人在這盼望中喜樂，這是他們的本分。
四、就是在患難中也是歡歡喜喜的；不僅儘管有患難（患難不阻礙我們在榮耀的盼望中喜樂），更是在患難中——因為患難正為我們成就極重無比永遠的榮耀（林後4:17）。當留意，聖徒的福分是何等增長、何等加增的福分：不但如此。 人或想這樣的和睦、這樣的恩典、這樣的榮耀、以及在其中喜樂的盼望，已經超過像我們這樣貧窮不配的受造物所能奢求的了；然而不但如此：我們的福分還有更多實例——就是在患難中也是歡歡喜喜的，特別是為義受逼迫的患難——這原是聖徒福分最大的反對理由，其實聖徒的福分不僅與這些患難相容，更是從其中產生的。他們……被算是配為這名受辱，就心裏歡喜（徒5:41）。這既是最難的一點，他便着手證明其根據和理由。我們怎會在患難中歡喜呢？因為患難藉着一連串因果，大大有助於盼望；他說明了其影響的次序。1. 患難生忍耐——不是憑它本身，而是神的大能恩典在患難中並與患難同工。它試驗忍耐，並藉着試驗增進忍耐，正如才幹和恩賜藉着操練而長進。它不是功效因，而是提供機會，如同鋼鐵被火硬化。當看神如何從吃者口中取出肉來，從強者之中取出甜來。那生發忍耐的是可喜之事；因為忍耐對我們的益處，多過患難對我們的傷害。患難本身生發不耐；但被聖化歸給聖徒時，便生發忍耐。2. 忍耐生老練（羅5:4）。它生發對神的經歷，以及他在夜間所賜的詩歌；忍耐受苦的人對神的安慰有最深的經歷，安慰隨患難的加增而豐盛。它生發對我們自己的經歷。我們是藉着患難試驗自己的真誠，所以這些患難被稱為試驗。它生發dokimen——蒙悅納，如同那通過考驗的人得着批准。如此約伯的患難生發了忍耐，那忍耐產生了蒙悅納——他仍然持守自己的純正（伯2:3）。3. 老練生盼望。 那如此受試驗、出來如精金的人，便因此大得鼓勵而盼望。這實驗或蒙悅納，與其說是我們盼望的根基，不如說是我們盼望的證據，是它的特別朋友。對神的經歷是支持我們盼望的柱子；那曾拯救的，現在也拯救，將來也必拯救。對自己的經歷有助於證明我們的真誠。4. 這盼望不至於羞恥；即這是不會欺騙我們的盼望。沒有甚麼比失望更使人困惑。惡人的指望一滅沒，便造成永遠的羞辱和慚愧；義人的盼望必得喜樂（箴10:28）。見詩22:5，71:1。或者，它不使我們對自己的受苦感到羞恥。雖然我們被看作萬物的渣滓，被當作街上的泥土踐踏，我們既有榮耀的盼望，卻不以這些受苦為恥。這是為好的事業、為好的主人、在好的盼望中受苦；所以我們不以為恥。對那很可能以如此美滿收場的受苦，我們決不以為有損自己的尊嚴。因為所賜給我們的聖靈將神的愛澆灌。 這盼望不致使我們失望，因為它被聖靈作為愛的靈所印證。將神的愛澆灌在眾聖徒心裏，是蒙福聖靈恩惠的工作。神的愛，即對神之愛的感覺——這感覺在我們裏頭引出對他的愛。或者，他愛的重大效果：（1）特殊的恩典；和（2）對它甘甜的滋味或感覺。澆灌——如芳香的膏油，使靈魂芬芳；如雨水，澆灌它使它結果子。我們一切安慰和聖潔的根基，以及在其中恆忍的根基，都在於神的愛澆灌在我們心裏；正是這愛激勵我們（林後5:14）。如此我們被愛的繩索牽引、被愛的繩索繫住。對神之愛的感覺，要使我們不以自己在他裏面的盼望為恥，也不以自己為他受的苦為恥。
英文原文
Justification and Its Effects (58 AD)
¹ Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
² By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
³ And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
⁴ And patience, experience; and experience, hope:
⁵ And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.
I. We have peace with God, Ro 5:1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God's arm and of his strength, and so are at peace, Isa 27:4,5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (Jam 2:23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, Joh 15:13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ—through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator. But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, Eph 2:14, not only the maker, but the matter and maintainer, of our peace, Col 1:20.
II. We have access by faith into this grace wherein we stand, Ro 5:2. This is a further privilege, not only peace, but grace, that is, this favour. Observe, 1. The saints' happy state. It is a state of grace, God's loving-kindness to us and our conformity to God; he that hath God's love and God's likeness is in a state of grace. Now into this grace we have access prosagogen—an introduction, which implies that we were not born in this state; we are by nature children of wrath, and the carnal mind is enmity against God; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties in the way, but we have a manuduction, a leading by the hand,—are led into it as blind, or lame, or weak people are led,—are introduced as pardoned offenders,—are introduced by some favourite at court to kiss the king's hand, as strangers, that are to have audience, are conducted. Prosagogen eschekamen—We have had access. He speaks of those that have been already brought out of a state of nature into a state of grace. Paul, in his conversion, had this access; then he was made nigh. Barnabas introduced him to the apostles (Ac 9:27), and there were others that led him by the hand to Damascus (Ro 5:8), but it was Christ that introduced and led him by the hand into this grace. By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him. 2. Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Ps 1:5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in a humble confidence of this very thing that he who has begun the good work will perform it, Php 1:6.
III. We rejoice in hope of the glory of God. Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heaven, glory which will consist in the vision and fruition of God. 1. Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There is no good hope of glory but what is founded in grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Ps 84:11. 2. Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejoice in that hope.
IV. We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, 2Co 4:17. Observe, What a growing increasing happiness the happiness of the saints is: Not only so. One would think such peace, such grace, such glory, and such a joy in hope of it, were more than such poor undeserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness—we glory in tribulations also, especially tribulations for righteousness' sake, which seemed the greatest objection against the saints' happiness, whereas really their happiness did not only consist with, but take rise from, those tribulations. They rejoiced that they were counted worthy to suffer, Ac 5:41. This being the hardest point, he sets himself to show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope, which he shows in the method of its influence. 1. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience; but, as it is sanctified to the saints, it worketh patience. 2. Patience experience, Ro 5:4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimen—an approbation, as he is approved that has passed the test. Thus Job's tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job 2:3. 3. Experience hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity. 4. This hope maketh not ashamed; that is, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Pr 10:28. See Ps 22:5,71:1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love: (1.) Special grace; and, (2.) The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts; it is this which constrains us, 2Co 5:14. Thus are we drawn and held by the bonds of love. Sense of God's love to us will make us not ashamed, either of our hope in him or our sufferings for him.
6-21
The First and the Second Adam; The Influence of Grace (58 AD)
第一與末後的亞當；恩典的影響（主後五十八年）
⁶ 因我們還軟弱的時候，基督就按所定的日期為罪人死。
⁷ 為義人死，是少有的；為仁人死，或者有敢作的。
⁸ 惟有基督在我們還作罪人的時候為我們死，神的愛就在此向我們顯明了。
⁹ 現在我們既靠著他的血稱義，就更要藉著他免去神的忿怒。
¹⁰ 因為我們作仇敵的時候，且藉著神兒子的死，得與神和好；既已和好，就更要因他的生得救了。
¹¹ 不但如此，我們既藉著我主耶穌基督得與神和好，也就藉著他以神為樂。
¹² 這就如罪是從一人入了世界，死又是從罪來的；於是死就臨到眾人，因為眾人都犯了罪。
¹³ 沒有律法之先，罪已經在世上；但沒有律法，罪也不算罪。
¹⁴ 然而從亞當到摩西，死就作了王，連那些不與亞當犯一樣罪過的，也在他的權下。亞當乃是那以後要來之人的預像。
¹⁵ 只是過犯不如恩賜。若因一人的過犯，眾人都死了，何況神的恩典，與那因耶穌基督一人恩典中的賞賜，豈不更加倍地臨到眾人嗎？
¹⁶ 因一人犯罪就定罪，也不如恩賜。原來審判是由一人而定罪，恩賜乃是由許多過犯而稱義。
¹⁷ 若因一人的過犯，死就因這一人作了王，何況那些受洪恩又蒙所賜之義的，豈不更要因耶穌基督一人在生命中作王嗎？
¹⁸ 如此說來，因一次的過犯，眾人都被定罪；照樣，因一次的義行，眾人也就被稱義得生命了。
¹⁹ 因一人的悖逆，眾人成為罪人；照樣，因一人的順從，眾人也成為義了。
²⁰ 律法本是外添的，叫過犯顯多；只是罪在哪裏顯多，恩典就更顯多了。
²¹ 就如罪作王叫人死；照樣，恩典也藉著義作王，叫人因我們的主耶穌基督得永生。
使徒在此描述稱義的源頭和根基——建立在主耶穌的死中。這些水流十分甘甜，但你若追溯到源頭，就必發現那是基督為我們死；這一切特權都是在基督寶血的寶貴水流中湧流到我們這裏的：所以他詳論這彰顯出來的神之愛的這一實例。為解釋和說明這教義，他注意到三件事：1. 他為之死的人，Ro 5:6-8。2. 他死的寶貴果子，Ro 5:9-11。3. 他在第一亞當傳遞罪和死、與第二亞當傳遞義和生命之間所作的平行對照，Ro 5:12-21。
I. 基督為我們死時我們所處的性情。
1. 我們還軟弱（Ro 5:6），處於可悲的狀態；更糟的是，完全不能自救——失喪了，且沒有可見的恢復之路——我們的狀態可悲，幾乎絕望；因此我們的救恩在此被說是按所定的日期來到。神幫助和拯救的時間，是當那些要被拯救的人軟弱之時，好使他自己的大能和恩典更被顯大，申 32:36。神的法則是在山窮水盡時才施幫助。
2. 他為罪人死；不僅是無助的受造物，因而可能滅亡，更是有罪有罪的受造物，因而當受滅亡；不僅卑賤無價值，更是邪惡可憎，不配蒙聖潔之神如此恩待。既是罪人，他們就需要有一位為他們死——為罪滿足，並帶入義。他將此作為無與倫比的愛的實例來說明（Ro 5:7,8）；在此神的意念和道路高過我們的。對照 Joh 15:13,14，人為朋友捨命，人的愛心沒有比這個大的。(1.) 為義人——即無辜的人、被不義定罪的人——死，是少有的；人人都憐憫這樣的人，卻少有人如此看重他的生命，以至於為他冒險，更不用說以自己的生命代替。 (2.) 為仁人——即有用的人，比單單的義人更多——或者有人敢作。許多自己善良的人對別人行善不多；但那些有用的人通常使自己大受愛戴，並遇到一些在必要時願意作他們的antipsychoi——以命換命、作他們保人、以體換體的人。保羅在這意義上是非常好的人——非常有用的人，他遇到了一些為他的性命將自己的頸項置之度外的人，Ro 16:4。然而當留意他如何限定這話：這不過是或者有人敢作；這是冒險的行動，必須是某個大膽冒險的靈魂；而歸根究底，這不過是或者。(3.) 但基督為罪人死（Ro 5:8），既非義人也非好人；不僅是無用的，更是有罪可憎的；不僅是他們滅亡也不會有損失的人，更是他們的毀滅會大大歸於神公義之榮耀的人——是當死的罪犯和犯人。有人認為他暗示猶太人對百姓的常見區分——ndyqym——義人、hsdym——仁慈人（對照賽 17:1）、和rssym——惡人。如今在此神向我們顯明了他的愛，不僅證明或印證了他的愛（他本可以更便宜地如此作），更使之為大、使之顯赫。這情境大大彰顯和提升了他的愛，不僅使之無可爭議，更使之成為最大的驚奇和讚歎的對象：「如今我的受造之物要看見我愛他們，我要給他們一個無與倫比的實例。」向我們顯明了他的愛，如同商人要推銷貨物時推薦他的貨物一般。這愛的顯明是為了藉著聖靈將他的愛澆灌在我們心裏。他以最動人、感人、親暱的方式表明他的愛。我們還作罪人的時候——暗示我們不會一直是罪人，將會有改變發生；因為他死是為救我們脫離罪、而非在罪中；但我們還作罪人的時候，他就為我們死了。(4.) 不但如此，我們是仇敵（Ro 5:10），不僅是罪犯，更是叛徒和叛亂者，武裝反對政府——是最壞的罪犯、一切罪犯中最可憎的。屬肉體的心思不僅是神的仇敵，更是與神為敵的，Ro 8:7，Col 1:21。這敵意是相互的敵意——神厭惡罪人，罪人厭惡神，亞 11:8。基督為這樣的人死是如此大的奧秘、如此大的悖論、如此前所未有的愛之實例，以致我們到永遠都以敬拜和驚奇它為業也不為過。這誠然是愛的明證。如此愛我們的他，以「我們當愛仇敵」為他國度的律法之一，是理所當然的。
II. 他死的寶貴果子。
1. 稱義與和好是基督受死的首要和基本的果子：我們既靠著他的血稱義（Ro 5:9），藉著他的死得與神和好，Ro 5:10。罪得赦免，罪人被悅納為義，爭端被平息，敵意被消滅，罪有了結局，永遠的義被引入。這已成就——即基督在他那一面已經成就了一切所必須作的，我們一相信，就實際被置於稱義和和好的狀態中。靠著他的血稱義。我們的稱義被歸於基督的血，因為若不流血，罪就不得赦免了，Heb 9:22。血是生命，那必須用以贖罪。在一切挽回祭中，灑血是祭物的本質。是血為魂作了贖罪，利 17:11。
2. 由此產生從忿怒中得救：免去神的忿怒（Ro 5:9），因他的生得救，Ro 5:10。當那阻礙我們得救的被除去，得救必隨之而來。不，這論證極其有力：若神在我們作仇敵時稱義並和好我們，且付如此大代價如此作，他更會在我們已稱義和好時拯救我們。那作了更大之事——使仇敵成為朋友——的，必作較小之事——在我們為朋友時以友善待我們、恩待我們。所以使徒一再以更要論到這事。他既如此深挖根基，無疑必在其上建造。——我們將要從忿怒中得救——從地獄和定罪。神的忿怒是地獄的火；是將來的忿怒，如此被稱，帖前 1:10。信徒在大日的最終稱義和開釋，連同為之所作的預備和 fitting，就是此處所說的從忿怒中得救；這是恩典之工的成全。*——藉著他的死得與神和好，因他的生得救。*此處所說的他的生，不是指他在肉身中的生命，而是他在天上的生命——即他死後隨之而來的生命。對照 Ro 14:9。我曾死過，現在又活了，啟 1:18。我們藉降卑的基督和好，藉升高的基督得救。垂死的耶穌在滿足罪、消滅敵意上奠定了根基，如此使我們有可得救的可能；如此隔斷的牆被拆毀，贖罪已成就，被沒收的產業得恢復；但成全這工的，是活著的耶穌：他是長遠活著，替他們祈求，Heb 7:25。基督在他升高的狀態中，藉著他的道和靈有效地呼召、改變、並使我們與神和好，作我們與父那裏的中保，如此完成並成全我們的救恩。對照 Ro 4:25,8:34。基督受死是立遺囑者，將遺產遺贈給我們；但基督活著是執行者，將它支付。如今這論證極其有力。那付代價買贖我們救恩的，不會推辭施行它的麻煩。
3. 這一切產生了進一步的特權——我們的以神為樂，Ro 5:11。神如今不再是我們的恐懼，反倒是我們的喜樂，在患難之日我們的盼望，耶 17:17。我們既和好，又從忿怒中得救。罪孽，感謝神，不會成為我們的毀滅。不但如此，其中還有更多——源源不斷的恩惠；我們不僅上天堂，更是凱旋地上天堂；不僅進入港灣，更是滿帆而入：我們以神為樂——不僅從他的忿怒中得救，更在他的愛中自娛；這是藉著耶穌基督——他是一切我們安慰和盼望的阿拉法和俄梅戛、房角石和頂石——不僅是我們的拯救，更是我們的力量和我們的歌詩；這一切（他重複這如他所愛彈奏的弦）是因著贖罪的功勞，因為我們基督徒、我們信徒，既藉著他如今——如今在福音時代，或如今在今生——得與神和好（受了贖罪），那由律法之下的祭物所預表的，是我們在天上之福樂的憑據。真信徒藉著耶穌基督領受贖罪。領受贖罪是我們在稱義中與神的實際和好，建立在基督的滿足之上。領受贖罪是，(1.) 同意贖罪——贊同並同意無限智慧為拯救有罪世界藉著被釘之耶穌的血所採取的方法，甘心樂意地以福音的方式、按福音的條件得救。(2.) 領受贖罪的安慰，那是我們以神為樂的源頭和根基。如今我們以神為樂，如今我們確實領受了贖罪，kauchomenoi——誇勝於其中。神已經收納了贖罪（Mt 3:17,17:5,28:2）：我們若只領受它，工作就完成了。
III. 使徒在第一亞當傳遞罪和死、與第二亞當傳遞義和生命之間所作的平行對照（Ro 5:12-21）。這不僅說明他所論述的真理，更大大有助於推薦神的愛、並安慰真信徒的心——表明我們的墜落與恢復之間的對應，且第二亞當使我們快樂的能力不僅與第一亞當使我們悲慘的能力相當，更遠遠超過。為展開這一點，當留意，
1. 作為他論述根基的一條一般真理——亞當是基督的預表（Ro 5:14）：亞當乃是那以後要來之人的預像。所以基督被稱為末後的亞當，1Co 15:45。對照 Ro 5:22。亞當在此作為基督的預表，在於在神與他之間的聖約交易中、以及在那些交易的後果事件中，亞當是公眾人物。神對待亞當、亞當行事為人，都是作為這樣一位——作為他一切後裔共同的父親和代理人、根源和代表；所以他在那地位上作我們的代理人所作的，可以說是我們在他裏面作的；那作在他身上的，可以說是在他裏面作在我們身上的。如此耶穌基督這位中保也作為公眾人物行事——作一切選民的頭，為他們與神交涉，作他們的父親、代理人、根源和代表——為他們死、為他們復活、為他們進入幔內、為他們作一切。亞當失敗時，我們與他一同失敗；基督成就時，他為我們成就。如此亞當是typos tou mellontos——那以後要來之人的預像，那要來修補亞當所造成之破口者。
2. 對這平行更詳盡的解釋，在其中留意，
(1.) 亞當作為公眾人物，如何將罪和死傳遞給他一切後裔（Ro 5:12）：罪是從一人入了。我們看見世界在罪和死的洪水中，充滿不義和災禍。如今，探究甚麼泉源滋養它，是值得的——你會發現那是本性的普遍敗壞；並探究它從何處缺口進入——你會發現是亞當的頭一次犯罪。是從一人——而且是頭一人（因若有人在他以先，那些人就會無罪）——從那人如同從根，我們都發出。[1.] 罪從他入了。當神看一切都甚好（Ge 1:31）時，世上沒有罪；正是亞當吃了禁果，罪才得以進入。罪先前已進入天使的世界——當許多天使背叛、離棄了本位時；但直到亞當犯罪，它才進入人類的世界。那時它作仇敵進入——為要殺害毀壞；作盜賊進入——為要搶劫剝奪；那是淒慘的進入。那時亞當之罪歸算給後裔的罪咎進入了，本性的普遍敗壞和墮落也進入了。Eph ho——因為（我們如此讀），更當讀作在他裏面，眾人都犯了罪。罪是從亞當進入了世界，因為我們是在他裏面都犯了罪。如 1Co 15:22 所言，在亞當裏眾人都死；照樣在此，在他裏面眾人都犯了罪；因為公眾人物的行動算為他所代表之人的行動，這符合萬國的律法；一個整體身體所作的，同一身體的每個肢體都可以說作了。如今亞當作為公眾人物如此行事，是出於神的主權命定和安排，然而那也建立在自然的必然性上；因為神作為自然的創造者，已將此定為自然律——人要生養各從其類，別的受造物也是如此。所以在亞當裏——如同在共同的收納器中——人的整個本性被存放，要從他流到他的後裔；因為全人類都是從一血所造（Ac 17:26），所以照這本性在他站住或跌倒、在他放手之前所顯明的，如此從他繁衍。所以亞當犯罪跌倒，本性就成為有罪和敗壞的，並如此傳遞。如此在他裏面眾人都犯了罪。[2.] 死又是從罪來的，因為死的工價就是罪。罪既長成，就生出死。罪來時，死自然隨之而來。此處的死包括一切作為罪之應得報應的苦難——今世的、屬靈的、永遠的死。亞當若沒有犯罪，就不會死；威嚇是：你吃的日子必定死，Ge 2:17。[3.] 於是死就臨到——即一個死刑的判決如同對罪犯一般臨到，dielthen——穿過一切人，如同傳染病穿過一城，無人能逃。這是普遍的命運，無一例外：死臨到眾人。人生中常見的災禍充分證明這一點。死就作了王，Ro 5:14。他論到死如同大能的君王，其君主政權是最絕對、最普遍、最持久的。無人可豁免於它的權杖；它的政權將存留勝過地上一切別的統治、權柄和勢力，因為它是末後的仇敵，1Co 15:26。那些不服任何別的法則之比利亞之子，也不能避免服於此法則之下。這一切都是我們可歸咎於亞當的；罪和死都是從他降下來的。我們大可以如那位好人觀察一場疾病在他容貌上所造成的變化時所說的：亞當啊！你作了甚麼？
進一步為澄清這一點，他指出罪不是從摩西的律法開始的，而是在那律法之前就在世上；所以摩西的律法不是唯一的生命準則，因為在律法頒賜之前已有準則，且那準則已被違背。這也暗示我們不能因順服摩西的律法而稱義，正如我們不能因不順服它而被定罪。罪在律法之前已在世上；見證有該隱的謀殺、古時代的背叛、所多瑪的邪惡。他由此推論：所以那時已有律法；因為沒有律法，罪也不算罪。原罪是與神的律法不相符，本罪是違背神的律法：所以眾人都在某種律法之下。他的證據是：死從亞當到摩西就作了王，Ro 5:14。死若不是罪為它設立了寶座，就不可能作王。這證明罪在律法之前已在世上，且是原罪，因為死作了王，甚至轄制那些沒有與亞當犯一樣罪過的——即從未在自己身上犯過本罪的人——這要理解為嬰孩，他們從未犯過本罪，卻死了，因為亞當的罪歸算給他們。這死的統治似乎特別指那些遠在摩西之前的暴力和非常的審判，如洪水和所多瑪的毀滅，其中也涉及嬰孩。小孩子從未犯過任何本罪，卻仍易受非常可怕的疾病、意外和死亡的侵襲——若他們沒有罪咎，這絕不能與神的公義和正直相調和——這是原罪的有力證據。
(2.) 與此對應，基督作為公眾人物，如何將義和生命傳遞給一切真信徒——就是他屬靈的後裔。在此他不僅表明相似之處何在，更ex abundanti（豐富地）表明基督所傳遞的恩典和愛如何超越亞當所傳遞的罪咎和忿怒。當留意，
[1.] 相似之處何在。這在 Ro 5:18,19 最充分地立定。
第一，*因一次的過犯和悖逆，眾人成為罪人，都被定罪。*在此留意，1. 亞當的罪是悖逆——違背清楚明確的命令，且是試驗性的命令。他所行的事之所以為惡，是因為被禁止，並非別有原因；但這卻為別的罪開了門，雖然它本身看起來微小。2. 罪的惡毒和毒非常強烈和蔓延，否則亞當之罪的罪咎不會達到如此遠，也不會成為如此深長的溪流。誰會想到罪中有如此多的惡？3. 藉亞當的罪，許多人成為罪人：許多人，即他一切後裔；說是許多人，是對照那犯罪的一人。成為罪人，*katestathesan。*這表示藉司法行動使我們成為如此：我們是按正當法律程序被定為罪人。4. 審判臨到，定一切因亞當的悖逆而成為罪人的人的罪。既被定罪，我們就被判刑。全人類都在判決之下，如同家族被褫奪公權。天上法庭有針對我們的判決，且已記錄；若那判決不被撤銷，我們可能沉淪於其中直到永遠。
第二，照樣，因一次的義行和一人的順從（那人就是耶穌基督，第二亞當），眾人也就被稱義得生命，許多人成為義了。當留意使徒如何反覆強調這真理，一而再地重複，作為極重要的真理。在此留意，1. 基督之義的性質，它如何被帶入；是藉著他的順從。第一亞當的悖逆毀壞了我們，第二亞當的順從拯救了我們——他對中保之律法的順從，那律法就是他當盡諸般的義，然後以自己的魂為贖罪祭。他藉著對這律法的順從為我們作成了義，滿足了神的公義，如此為我們開了進入他恩惠之路。2. 其果子。(1.) 有白白恩賜臨到眾人，即它是無分別地賜給並提供給一切人的。所作成的救恩是共同的救恩；提案是普遍的，供應是免費的；凡願意的都可以來，取這生命的水。這白白恩賜是給一切信徒的，在他們相信時，使他們被稱義得生命。這不僅是釋放脫離死的稱義，更是有權得生命的稱義。(2.) 許多人成為義了——與一人對照的許多人，或如屬恩典的揀選中所有的那樣多——雖然他們散佈在世界中時不過是少數，卻在全都聚在一起時將是極多的。Katastathesontai——他們將被立為義，如同藉特許狀一般。我們因亞當的毀壞與因基督的恢復，兩者之間的反差已經夠明顯了。
[2.] 基督所傳遞的恩典和愛在哪方面超越亞當所傳遞的罪咎和忿怒；這他在 Ro 5:15-17 說明。這是為了彰顯基督之愛的豐富，並為信徒的安慰和鼓勵——他們考量亞當的罪所造成的傷口如此之大，可能開始絕望得不到相稱的醫治。他的話語稍顯複雜，但他似乎意在：第一，若罪咎和忿怒被傳遞，恩典和愛更必被傳遞；因為設想神更願意因歸算的義而拯救、過於因歸算的罪咎而定罪，是符合我們對神善良之觀念的：何況神的恩典，與那因恩典而來的賞賜。神的良善在神一切的屬性中特別是他的榮耀，而那恩典就是根（他在基督裏對我們的恩待），賞賜是藉恩典而來的。我們知道神更傾向於施憐憫；刑罰是他的非常之工。第二，若在一個屬地、屬土的人的罪中有如此大的能力和功效——似乎確實如此——來定我們的罪，那麼在基督——主從天上来——的義和恩典中更有能力和功效來稱我們為義、拯救我們。拯救我們的那一人是耶穌基督。亞當不能傳遞如此強的毒，基督卻能傳遞如此強、更強的解毒劑，這是確實的。3. 歸到我們賬上的，不過是亞當一次單獨過犯的罪咎：審判是ex henos eis katakrima——因一人，即因一次過犯，Ro 5:16,17，旁註。但我們從耶穌基督所領受和得著的，是洪恩，和所賜之義。恩典和義的溪流比罪咎的溪流更深更廣；因為這義不僅除去了那一次過犯的罪咎，更除去了許多別的過犯——甚至一切的過犯。神在基督裏赦免了你們一切過犯，Col 2:13。4. 因亞當的罪死作了王；但因基督的義，不僅死的統治被終止，信徒更被提升在生命中作王，Ro 5:17。在並藉著基督的義，我們不僅有赦免的特許狀，更有尊榮的特許狀；不僅從鎖鏈中得釋放，更如約瑟被升為副車，作我們神的君王和祭司——不僅被赦免，更被提升。見啟 1:5,6,5:9,10。我們藉著基督和他的義，有權得著、並被立於比我們因亞當的過犯所失去的更多更大的特權中。膏藥比傷口更大，比傷口能殺人更有醫治力。
IV. 在 Ro 5:20,21 使徒似乎預見一個異議——那在 Ga 3:19 已表達的：這樣說來，律法是為甚麼有的呢？回答：1. 律法本是外添的，叫過犯顯多。不是要使罪本身更增多——除了罪藉著誡命得著機會之外——而是要顯明罪的豐富罪惡。鏡子顯出斑點，卻不造成斑點。誡命來到世上時，罪就活了——如同將更清晰的光放入房間，顯出先前存在卻未被看見的塵埃和污穢。這如同探查傷口，對醫治是必要的。過犯，to paraptoma——那過犯，亞當的罪，其罪咎延伸到我們身上，以及我們裏面敗壞的影響，就是那在律法進入時顯出的過犯之增多。2. 叫恩典更顯多——即律法的威嚇使福音的安慰更加甘甜。罪在猶太人中顯多；對其中歸信基督的人，恩典在赦免如此多的罪咎、制服如此多的敗壞上，豈不更顯多嗎？仇敵的力量越大，征服者的榮耀越大。他說明這恩典的顯多，Ro 5:21。如同暴君和壓迫者的統治襯托出隨後公義溫和之君的統治、使之更加輝煌，照樣罪的統治襯托出恩典的統治。罪作王叫人死；那是殘酷血腥的統治。但恩典作王叫人得生命——永遠的生命——而且是藉著義——歸算給我們為稱義、栽植在我們裏面為成聖的義；兩者都是藉著我們的主耶穌基督——藉著基督——他教會的大先知、祭司和君王——的大能和功效。
英文原文
The First and the Second Adam; The Influence of Grace (58 AD)
⁶ For when we were yet without strength, in due time Christ died for the ungodly.
⁷ For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
⁸ But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
⁹ Much more then, being now justified by his blood, we shall be saved from wrath through him.
¹⁰ For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
¹¹ And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
¹² Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
¹³ (For until the law sin was in the world: but sin is not imputed when there is no law.
¹⁴ Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
¹⁵ But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
¹⁶ And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
¹⁷ For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
¹⁸ Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
¹⁹ For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
²⁰ Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
²¹ That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine:—1. The persons he died for, Ro 5:6-8. 2. The precious fruits of his death, Ro 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Ro 5:12-21.
I. The character we were under when Christ died for us.
1. We were without strength (Ro 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition—lost, and no visible way open for our recovery—our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, De 32:36. It is the manner of God to help at a dead lift,
2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Ro 5:7,8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare Joh 15:13,14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsychoi—would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Ro 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (Ro 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into ndyqym—righteous, hsdym—merciful (compare Isa 17:1), and rssym—wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (Ro 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Ro 8:7, Col 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zec 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.
II. The precious fruits of his death.
1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Ro 5:9), reconciled by his death, Ro 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Le 17:11.
2. Hence results salvation from wrath: Saved from wrath (Ro 5:9), saved by his life, Ro 5:10. When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation.—We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1Th 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace.—Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Ro 14:9. He was dead, and is alive, Re 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Ro 4:25,8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.
3. All this produces, as a further privilege, our joy in God, Ro 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes—not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under the law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, kauchomenoi—glorying in it. God hath received the atonement (Mt 3:17,17:5.28:2): if we but receive it, the work is done.
III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Ro 5:12-21), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,
1. A general truth laid down as the foundation of his discourse—that Adam was a type of Christ (Ro 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1Co 15:45. Compare Ro 5:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative—died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam typos tou mellontos—the figure of him that was to come, to come to repair that breach which Adam had made.
2. A more particular explication of the parallel, in which observe,
(1.) How Adam, as a public person, communicated sin and death to all his posterity (Ro 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Ge 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph ho—for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1Co 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Ac 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Ge 2:17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, dielthen—passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, Ro 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1Co 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?
Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, Ro 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did—which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.
(2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,
[1.] Wherein the resemblance holds. This is laid down most fully, Ro 5:18,19.
First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathesan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.
Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,—his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous—many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathesontai—they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.
[2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Ro 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend:—First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Ro 5:16,17, Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col 2:13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, Ro 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests—not only pardoned, but preferred. See this observed, Re 1:5,6,5:9,10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.
IV. In the Ro 5:20,21 the apostle seems to anticipate an objection which is expressed, Ga 3:19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to the cure. The offence, to paraptoma—that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound—that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Ro 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.
使徒既已證成他的論點，充分證明了因信稱義的道理，便在本章繼續對這真理加以解明、例證和應用。一、他指出稱義的果子（羅5:1-5）。二、他指出稱義的泉源和根基在於耶穌基督的死；他在羅5:6-23中對此作了詳細的論述。