Some observations on the connexions, scope, and sense of this remarkable paragraph, Rom. v. 12, &c. With some reflections on the evidence which we here have of the doctrine of original sin.
The connexion of this remarkable paragraph with the foregoing discourse in this epistle, is not obscure and difficult, nor to be sought for at a distance. It may be plainly seen, only by a general glance on what goes before, from the beginning of the epistle: and indeed what is said immediately before in the same chapter, leads directly to it. The apostle in the preceding part of this epistle had largely treated of the sinfulness and misery of all mankind, Jews as well as Gentiles. He had particularly spoken of the depravity and ruin of mankind in their natural state, in the foregoing part of this chapter; representing them as being sinners, ungodly, enemies, exposed to divine wrath, and without strength. This naturally leads him to observe, how this so great and deplorable an event came to pass; how this universal sin and ruin came into the world. And with regard to the Jews in particular, though they might allow the doctrine of original sin in profession, they were strongly prejudiced against what was implied in it, or evidently followed from it, with regard to themselves. In this respect they were prejudiced against the doctrine of universal sinfulness, and exposedness to wrath by nature, looking on themselves as by nature holy, and favourites of God, because they were the children of Abraham; and with them the apostle had laboured most in the foregoing part of the epistle, to convince them of their being by nature as sinful, and as much the children of wrath, as the Gentiles: it was therefore exceeding proper, and what the apostle’s design most naturally led him to, that they should take off their eyes from their father Abraham, their father in distinction from other nations, and direct them to their father Adam, who was the common father of mankind, equally of Jews and Gentiles. And when he had entered on this doctrine of the derivation of sin and death, to all mankind from Adam, no wonder if he thought it needful to be somewhat particular in it, seeing he wrote to Jews and Gentiles; the former of which had been brought up under the prejudices of a proud opinion of themselves, as a holy people by nature, and the latter had been educated in total ignorance.
Again, the apostle had, from the beginning of the epistle, been endeavouring to evince the absolute dependence of all mankind on the free grace of god for salvation, and the greatness of this grace; and particularly in the former part of this chapter. The greatness of this grace he shows especially by two things. (1.) The universal corruption and misery of mankind; as in all the foregoing chapters, and in several preceding verses of this chapter, ( ver. 6-10. ) (2.) The greatness of the benefits which believers receive, and the greatness of the glory for which they hope. So especially in ver. 1-5, and 11th of this chapter. And here, ver. 12, to the end, he still pursues the same design of magnifying the grace of God, in the favour, life, and happiness which believers in Christ receive; speaking here of the grace of God, the gift by grace, the abounding of grace, and the reign of grace. And he still sets forth the freedom and riches of grace by the same two arguments, viz. The universal sinfulness and ruin of mankind, all having sinned, all being naturally exposed to death, judgment, and condemnation; and the exceeding greatness of the benefit received, being far greater than the misery which comes by the first Adam, and abounding beyond it. And it is by no means consistent with the apostle’s scope, to suppose, that the benefit which we have by Christ, as the antitype of Adam, here mainly insisted on, is without any grace at all, being only a restoration to life of such as never deserved death.
Another thing observable in the apostle’s grand scope from the beginning of the epistle, is, that he endeavours to show the greatness and absoluteness of dependence on the redemption and righteousness of christ, for justification and life, that he might magnify and exalt the Redeemer; in which design his whole heart was swallowed up, and may be looked upon as the main design of the whole epistle. And this is what he had been upon in the preceding part of this chapter, inferring it from the same argument, even the utter sinfulness and ruin of all men. And he is evidently still on the same thing from the 12th verse to the end; speaking of the same justification and righteousness, which he had dwelt on before, and not another totally diverse. No wonder, when the apostle is treating so fully and largely of our restoration, righteousness, and life by Christ, that he is led by it to consider our fall, sin, death, and ruin by Adam; and to observe wherein these two opposite heads of mankind agree, and wherein they differ, in the manner of conveyance of opposite influences and communications from each.