[1339] This whole passage is introduced to show the glory and power of Christ's salvation as able to conquer the power of sin and death. The case of Adam's sin is not introduced for its own sake but as a background on which to exhibit the greatness of God's grace. Two erroneous assumptions are often made in respect to this passage (1) that Adam's sin and not God's grace in Christ is the chief theme, and (2) that the Apostle intends here to set forth a theory of original sin. This verse contains four points (1) Sin came into the world by the agency of one man--Adam. (2) In consequence of sin came death. (3) In virtue of the causal relation between sin and death, the latter extended itself to all men, for the reason (4) that all sinned. The hospershows that this is used as an illustrative parallel to magnify the greatness of grace which is mightier than sin (cf. pollo mallon vv. 15-17).--G.B.S.
[1340] hoi ta hemetera eirekotes. The passage is corrupt in Savile: most mss. read phasin and legonta.
[1341] The apostle does not say that there can be no sin if there is no law. He says the exact contrary. He elsewhere says (iv. 15) that where there is no law there is no transgression. By "law" here he means positive, statutory commands and prohibitions. His meaning here is: God does not reckon hamartia as parabasis where there is no explicit commandment. But sin was in the world during all this period previous to the Mosaic law, as proved by the reign of death. It extended its sway and penalty even to those who had not sinned, as Adam did, against positive enactment. We know well on what principle the apostle justifies his position that there is sin even where no written commandment is transgressed. The principle has been already developed viz.: there is a moral law implanted in the human heart (i. 19, 21; ii. 15). To offend against this is sin (though not transgression, which implies positive law) and induces death as its consequence.--G.B.S.
[1342] proxenos.
[1343] The comparison of the two Trees is very frequent in the Fathers; see St. Cyr. Cat. xiii. §19, p. 152, O.T. Tert. adv. Judæos, §13.
[1344] Chrys. has well apprehended v. 15-17 as an argument a fortiori. Here are three contrasts between the principles of sin and grace to show the superior power of the latter: (1) It is a much more reasonable and supposable case that many should find life in one man's act than that many should suffer death in consequence of one man's sin, v. 15. (2) The condemnation has in it (so to speak) only the power of one sin; the gracious gift overcomes many trespasses, v. 16. (3) Life in Christ must be greater than death in Adam.--G.B.S.
[1345] i.e. since we have been redeemed. See on Rom. ix. 11.
[1346] The Author's view of hina pleonase cannot be exegetically justified. Paul teaches that it was the purpose of the dispensation of law which came in between Adam and Christ to make transgression abound (cf. Gal. iii. 9). The meaning is not that its purpose in coming in alongside (pareiselthen) of this reign of sin was to increase sin; but to make sin appear as such, to exhibit it as transgression and to reveal it in its true character to the consciousness of men. Only through the law could sin appear as transgression and thus be apprehended by men in the clearest manner as contrary to God's will (cf. iv. 15 and v. 13).--G.B.S.
[1347] apophasin edexametha, see the same phrase, Hom. vii. p. 382.
[1348] i.e. baptized, St. Cyr. Cat. Intr. §1. p. 1, O.T.
[1349] Or "still," ei kai alethes.
[1350] St. Gr. Naz. Jamb. xx; 271, p. 228 (in Ed. Ben. xxiv. 277, p. 508). B. What? have I not the cleansing laver yet? A. You have, but mind! B. Mind what? A. Not for your habits, but for past transgressions. B. Nay, but for habits! What? A. Only if thou be first at work to cleanse them. See Tert. de Poen. §6, 7, and the beginning of the next Homily.
[1351] Mar. phaneitai, 4 mss. phainomene.
[1352] diatmeo. ap. Hipp. p. 505. 10. Liddell & Scott, sub. v. or to cut through, from diatemno.
[1353] This passage is one among many which show how the fides formata was that which the Fathers contemplated.
[1354] See Macarius on the Keeping of the Heart, c. 1. translated in Penn's Institutes of Christian Perfection, p. 2.