13—17.
παραβάσεως “Addu, ὡς τὸ παράπτωμα,
ὃς ἐστι τύπος τοῦ μέλλοντος.
οὕτω καὶ τὸ Χάρισµα.
629
15. Αλλ οὐχ
εἰ γὰρ τῷ τοῦ ἑνὸς
παραπτώµατι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ
καὶ ἡ ™ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου ᾿Ιησοῦ " Χριστοῦ eis τοὺς πι John iv.
A > , πολλοὺς ἐπερίσσευσε.
10;
Eph.
16. καὶ οὐχ ὡς δι ἑνὸς ἁμαρτήσαντος, τὸ iii 7, iv. 7,
ni Tim. ii
Sapna τὸ μὲν γὰρ κρίµα ἐξ ἑνὸς eis κατάκριµα, τὸ δὲ χάρισμα 5
ἐκ πολλῶν παραπτωµάτων εἰς δικαίωµα.
17. εἰ γὰρ τῷ τοῦ ἑνὸς 1
παραπτώµατι 6 θάνατος ἐβασίλευσε διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ ος Cor. viii
τὴν “περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβά-
1 τω τον ενος NBCKLPD lat. : εν ενι παραπτωµατι AFG and Weiss. Η. bracket.
crossing with a transcendent view of the unity of the race in Adam, which gives rise to all the difficulties of interpretation; but without this appeal to experience (which many like Bengel, Meyer and Gifford reject) the whole passage would hang in the air, unreal. There must be something which involves the individual in Adam’s fate; that something comes into view in πάντες ἥμαρτον, and there only; and without it our interest dies. A sin which we commit in Adam (and which never becomes ours otherwise) is a mere fancy to which one has nothing serious to Say.
Ver. 15. At this point the parallel of Adam and Christ becomes a contrast: not as the παράπτωμα (the word implies the Fall), so also is the χάρισμα (the gift which is freely provided for sinners in the Gospel, 1.ε., a Divine righteousness and life). ot πολλοὶ means “all,” but presents the ‘“‘all” as a great number. πολλῷ μᾶλλον: the idea underlying the inference is that God delights in mercy; if under His administration one man’s offence could have such far-reaching consequences, much more reasonably may we feel sure of the uni- versal influence of one Man’s righteous achievement. This idea is the key- note of the whole chapter: see vers. Q, 1Ο, 17. Swpea ἐν χάριτι is to be construed together: to repeat the article before ἐν χάριτι is not essential, and 4 Swpea is awkward standing alone. God’s χάρις is shown in the gift of His Son, Christ’s in His under- taking in obedience to the Father the painful work of our salvation. is τοὺς πολλοὺς like οἱ πολλοὶ is not opposed to “all,” but to ‘‘one”’: it is indeed equivalent to “ all,” and signifies that the “all” are not few. The world
2; Jas ἱ. 21.
εν τω ενι D-gr.; ἐν ενος 47, W. and Η. marg.; της Swpeas om. B 49, Origen twice; W.and ἵησου Xptorov; but Χ. |. in B, Origen.
is the subject of redemption ; if the race suffered through the first Adam, much more may we argue that what has been done by the Second will benefit the race. ἐπερίσσενσεν : the word is prompted by Paul’s own experience: the blessedness of the Christian life far outwent the misery of the life under condemnation.
Ver. 16. A fresh point of contrast. That which God bestows (for δώρηµα, see Mayor on James i. 17) is not as through one that sinned: the analogy with Adam breaks down here. For the Divine judgment (xpipa neutral) starting from one (person) resulted in condemnation (for all) ; whereas the free gift, starting from many offences (which appealed to the mercy of God), has resulted in a sen- tence of justification (for all). This abstract way of looking at the matter disregards what the Apostle insists on elsewhere, that this ‘‘ sentence of justi- fication” only takes effect for the individual on the condition of faith. The ἐκ πολλῶν παραπτωµάτων in this verse is a decisive argument for the meaning given above to πάντες ἥμαρτον : redemption is not inspired merely by the fall of the race in Adam, but by its actual and multiplied offences, and this is its glory. ἐξ ἑνὸς : ἑνὸς is masculine, resuming the ἑνὸς ἁμαρτήσαντος of the previous clause; not neuter, with παραπτώµατος anticipated from the following clause.