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because all are justified. And at ver. 14, All shall reign in life, after the similitude of Christ , who has rendered all obedience ; although those who thus reign have not by themselves fulfilled all righteousness [answering to the words 66 even over them, ’’etc., and 4 nevertheless’ in ver. 14.] Again Chrysostom says, «r&)c ruKog ; tprjff/v. on uff^rsp IxzTvog roTc s £ uvroZ, x.u /ro/ye [xr\ cpuyoZff/v aero roZ £v\ov, yeyovev uinog duvurov roZ diu rriv (3p5xf/v ii<suyfhrog> o'jtco xu/ 6 Xp/ffroc roTg uZroZj xu/ro/ys ov d/xu/orrpuyiiffuffi, ysyov s ffpo^evog d/xu/ofrjvTiS) tj'i/ d/u roZ (SruvpoZ <7ruffiv qfiTv syup'/<SuT0% d/u roZro avw xui xuru roZ hog s^sru/, xui ffvve^ug roZro hg fiiffo v (p'sps/. u How is he a type or figure ? because just as that man [Adam] has become the source of death, which was brought in by the eating of the forbidden fruit, to those descended from him, although they had not eaten of the fruit of that tree, so also Christ has become the provider of righteousness to those belonging to Him, although they have not performed what is righteous ; and this righteous- ness He has freely bestowed upon us all by the cross ; therefore in every direction and on all occasions he maintains this One thing, and perpetually brings it into view.” We may farther add ; as the sin of Adam, independently of the sins, which we afterwards committed, brought death upon us, so the righteousness of Christ, independently of good works, which are afterwards performed by us, procures for us life ; nevertheless, as eveiy sin receives its appropriate punishment, so every good action receives a suitable reward.
15. ’a?A oZy^ but not) Adam and Christ, according to con- trary aspects [regarded from contrary points of view], agree in the positive [absolutely], differ in the comparative [in the degree]. Paul first intimates their agreement, ver. 12—14, ex- pressing the protasis, whilst leaving the apodosis, meanwhile, to be understood. Then next, he much more directly and ex- pressly describes the difference : moreover, the offence and the gift differ; 1. In extent, ver. 15 ; 2. That self-same man from whom sin was derived, and this self-same Person, from whom the gift was derived, differ in power, ver. 16 ; and these two members are connected by anaphora p.e., repeating at the beginning, the same words] not as , [at the beginning of both] ver. 15 and 16, and the aetiology in ver. 17 [cause assigned; on aetiology, and anaphora, see Appendix] comprehends both. Finally, when
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