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The following scheme exhibits the exquisite propriety of the terms : —
Ver. 16. xpi/xay xaraxpifjjcr^ yfipusiict, 8ixu!ojfia,j
judgment, condemnation, free gift, righteousness.
c.
Ver. 18. <7rapd<7rrw[/jCi)
xctrdxpificf)
hixaiM/xa^
offence.
condemnation.
righteousness.
hixa/uffig $j£,
justification of life.
In both verses A and B are of the same class, (sutroiy/i, [are co-ordinate] and likewise C and D ; but A and C correspond in the opposite classes, amorous?'; so also B and D. In ver. 16 the transaction on the part of God is described ; in ver. 18 on the part of Adam and of Christ ; and that, with less variety of words in the case of the economy of sin, than in the case of the economy of grace. Aixdiooifig justification of life , is that
Divine declaration, by which the sinner, subject to death, has life awarded to him, and that too, with justice on his side.
19. Tlapaxoris) <xupd in tfapuxoi) very appositely points out the principle of the initial step, which ended in Adam’s fall. The question is asked, how could the understanding or the will of an upright man have been capable of receiving injury, or of com- mitting an offence ? Ans. The understanding and the will simultaneously gave way [tottered] through carelessness, d/jb'sXsia, nor can we conceive of any thing else previous to carelessness, dfisXua, in this case, as the initial step towards a city being taken is remissness on the part of the guards on watch. Adam was seduced through carelessness and indolence of mind , hid puQv/Aiav ; as Chrysostom says, Homil. xxvii. on Gen., and at full length in Homil. lx. on Matt., “ whence did man wish to dis- obey God? from weakness and indolence of mindf tfokv rjOsXqirsv 6 dvOpu-rog ‘xapaxovecu © sov ; uno pctdvf. uag7 x.r.X. — <7rapccxor\1 disobe- dience, implies this carelessness or weakness. The opposite in this passage is wrotxofj, obedience , from which is derived an excel- lent argument regarding active obedience, without which the
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