Romans 5:12–16

Verse 12. As by one man … in whom [2] all have sinned. That is, in which man all sinned, (not in which death all sinned) as it must be the construction by the Greek text: so that these words are a clear proof of original sin against the Pelagian heretics, as Saint Augustine often brings them. Nor does Saint John Chrysostom deny original sin, though in this place he expounds it that all by Adam’s sin were made guilty of death and punishments. But how could they deserve these, had they not sinned in Adam? Witham.

Verse 13–14. Until the law, sin was in the world. That is, from Adam’s fall, both original sin and actual sins truly infected all mankind. Witham.—Not imputed. That is, men knew not, or made no account of sin; neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God. Challoner.—All were conceived and born in sin, in what we call original sin, and liable to death, even infants, who were not come to the use of reason, and consequently could not sin after the similitude of the transgression of Adam, or by imitating his sin, but were born in sin: and besides this, all manner of actual sins, which men committed by their own perverse will, reigned every where in the world. But before the law these sins were not imputed, that is, were not declared sins, that deserved such punishments as were ordained by the law.—Adam, who is a figure of him that was to come. That is, of Christ, whom the apostle calls the last Adam, 1 Corinthians 15:45. But he was a figure by contraries. By the first Adam, sin and death entered into the world; by Christ, justice and life. Witham.

Verse 13–14. Until the law, sin was in the world. That is, from Adam’s fall, both original sin and actual sins truly infected all mankind. Witham.—Not imputed. That is, men knew not, or made no account of sin; neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God. Challoner.—All were conceived and born in sin, in what we call original sin, and liable to death, even infants, who were not come to the use of reason, and consequently could not sin after the similitude of the transgression of Adam, or by imitating his sin, but were born in sin: and besides this, all manner of actual sins, which men committed by their own perverse will, reigned every where in the world. But before the law these sins were not imputed, that is, were not declared sins, that deserved such punishments as were ordained by the law.—Adam, who is a figure of him that was to come. That is, of Christ, whom the apostle calls the last Adam, 1 Corinthians 15:45. But he was a figure by contraries. By the first Adam, sin and death entered into the world; by Christ, justice and life. Witham.

Verse 15. and so forth But not as the offence, so also is the gift, or the benefits which mankind receive by their Redeemer, Jesus Christ. For Saint Paul here shews that the graces which Christ came to bestow upon men, and offers to all, are much greater than the evils which the sin of one man, Adam, caused. 1. Because, if by the offence of that one man, Adam, many, that is all died by original sin that descended from Adam, (the blessed Virgin mother by a special privilege being always excepted) much more the grace of one man, Jesus Christ, hath abounded unto many, [3] the comparison does not imply that more in number receive the grace of Christ, than were infected with sin; but that they who receive the graces which are offered to all, receive greater benefits than were the damages caused by the sin of Adam. For the judgment indeed was by one unto condemnation, or so as to make all guilty of one sin, that is, of original sin; and for other actual sins, men committed them by their own proper will; whereas the grace of Christ justifies men from many sins; that is, also from all sins which they have committed by their own malice. 2. Because by it, that is, by the offence of one man, death reigned in the world, and made all men liable to damnation; yet now by the incarnation of Christ, (which would not have been, had not Adam sinned) all they who are justified by the grace of their Redeemer, have Christ God and man for their head: he is become the head of that same mystical body which is his Church: they are exalted to the dignity of being the brothers of Christ, the Son of God; they are made joint heirs with him of the kingdom of heaven, and so by the grace of Christ have a greater dignity in this world, and shall be exalted to a greater and more eminent degree of glory in the kingdom of his glory for all eternity; which hath given occasion to the Church, in her liturgy, to cry out, as it were with a transport of joy, O happy fault, which hath procured us such and so great a Redeemer! See Saint John Chrysostom [4] hom. x. Witham.