Chapter V.
(Vers. 1.)
(Verse 1.) Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Faith enables us to have peace with God, not the law, for it is faith that reconciles us to God, removing the sins that had made us enemies of God. And because the Lord Jesus is the minister of this grace, we are reconciled to God through him. Faith is greater than the law; for the law is our cause, but faith is of God. And the law pertains to present discipline, but faith pertains to everlasting salvation. But whoever does not think of Christ as he ought, will not be able to obtain the rewards of faith; because he does not hold to the truth of faith.
(Vers. 2.)
(Verse 2.) Through whom also we have access by faith into this grace wherein we stand, and glory in hope of the glory of the sons of God. And not only so, but we glory also in tribulations, knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
(Vers. 3.)
(Verse 3.) Not only that, but we also boast in our tribulations. For through tribulations, we must enter the kingdom of God (Acts 14:21). Therefore, he teaches us to boast in them as well. Moreover, tribulation added to hope increases the reward; for tribulation is the proof of steadfast hope, which bears witness to the crown. Hence the Lord says: Blessed are you when they persecute you and say all kinds of evil against you because of the righteousness of God. Rejoice and be glad, for your reward is great in heaven (Matthew 5:11). Indeed, to disregard present things and those that bring delight, and to not yield to hardship while placing hope in future great merit, is esteemed by God. Therefore, it is to be boasted in tribulations, because one believes they will receive all the more, the stronger they see themselves in tribulation.
Knowing that tribulation produces patience. This means that tribulation operates patience, if the tribulation itself does not suffer from weakness or doubt.
(Vers. 4.)
(Verse 4.) However, patience is a test. It is clear that if patience is as we have described, it will appear as a solid proof.
But proof is hope. Hope is rightly said to be in the one who is proven, for he will be known to be worthy, and will receive reward in the kingdom of God.
(Vers. 5.)
(Verse 5) But hope does not disappoint us, for the love of God has been poured out into our hearts through the Holy Spirit, who has been given to us. Hope does not disappoint, as we are considered fools and dull by the faithless, believing in things that are lacking in worldly reason. For we have the pledge of God's love in us, the Holy Spirit given to us. Indeed, the Holy Spirit, given to the apostles and to us, proves the faithfulness of God's promise. And he granted us the ability to speak in different tongues with interpretations to strengthen our hope and to commend the love of God in us (Acts 2:4). He made us confident in his promise, because it is impossible for those who are dear to him to be deceived, for he is God who made the promise to them. And because human words cannot assert the reason of our faith without the testimony of virtues, which, when silent, cry out, it is reasonable to approve them to the confusion of the wise of the world. They fight against heavenly things with boldness of earthly words and with carnal weapons against spiritual ones, and they do not hesitate to call themselves wise. For just as the origin of an improbable foreign man is in a foreign land; so the truth of our faith journeys in lands: and because its nature cannot be explained in words, it is recommended by the testimony of virtue, which is a greater thing.
(Vers. 6 et 7.)
Why then did Christ, while we were still sinners, die for the ungodly according to the appointed time? For scarcely for a just man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Therefore, if he died for his enemies, it must be understood how much he excels for his friends. Therefore, among humans, that is, according to time, he was seen as dead; for he was judged by the irreverent and wicked spirits in the underworld for the salvation of souls. There are times in the world where the sun rises and sets, the moon waxes and wanes, and day and night do not remain in their state; for things that are subject to time and age are always changeable. Therefore, during this time, Christ died when he departed from the body. But where there is no time and age, there not only did he live, but he was found victorious. From this, the Savior wanted to commend his affection for us when he says: Rarely will someone die for a just person: but Christ died for the wicked. For if someone barely dies for a just person, how can it happen that someone dies for the wicked? And if someone may dare to die for one good person, or perhaps may not dare, because it signifies both to be difficult; as it can be seen, for someone to dare to die for the wickedness of many. For if someone dares to die for a just or good person, perhaps enticed by a certain compassion or desire for his good works, he lacks not only the persuasion to die for the wicked, but also the ability to provoke tears. But Christ died for the sins of the people, and not yet for his own, so that he might make credible all the things that the world despairs of. Therefore, he made two degrees: the just and the good. For even though the just person should be called good, he established the very categories, signifying the just through action and the good through nature, who is called innocent by simplicity. However, no matter how much better one's merit may be, as far as this place is concerned, they are just rather than good. Nevertheless, someone, for the sake of goodness, may dare to die; this may indicate that because the cause of innocence is more pitiable, someone may be compelled to do this. And good parents wish to die for their good children, not to mention wives for their good husbands. For if we want to consider goodness and justice, sometimes we discover a better person than a just one, sometimes it is preferable to choose goodness. For if, according to God's law, the one who is just is better than good; but the one who has not yet worked with himself to increase his goods; for by exercise, the just person will improve his good nature. But if one is just according to the world, good is preferred to him because of innocence, since such justice is not without severity. Therefore, every good nature is good, and the justice of God's law is a fitting fruit for nature; and therefore justice is goodness, from which the just are always called good. However, not always are the good called just, for they are not called good on account of their works, but on account of their innocence. For justice is perfect goodness when it fulfills the good of its nature by its work.
(Vers. 8.)
(Ver. 8.) But God demonstrates his love for us in this: While we were still sinners, Christ died for us.
(Vers. 9.)
(Verse 9.) For if, when we were still sinners, Christ died for us, much more now, being justified in His blood, we shall be saved from wrath through Him. This is said because if God allowed His own Son to be killed for sinners, what will He do for the justified, if not protect them from wrath, that is, make them safe from the deception of the devil, so that they may be secure on the day of judgment, when vengeance begins to devastate the wicked? Since the goodness of God does not desire any to perish, He has given the most worthy death; so that He may add grace to those who understand God, and bestow upon them dignity and glory, while he heaps punishment upon the ungrateful. The ungrateful are those who, when called by God, resist, rejecting His grace, so that they may remain in their intentional error and wickedness.
(Vers. 10.)
(Verse 10.) For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life. And not only so, but also we glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation. Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. For just as His death delivered us from the devil, so His life will deliver us from the day of God's judgment.
(Vers. 11.)
(Verse 11.) Not only this, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation. He teaches us not only to give thanks to God for the salvation and security we have received, but also to boast in Christ Jesus in God, who has been pleased to call us his friends, even though we were impious and enemies; so that we may rejoice in all the benefits we have obtained through Christ: because through him we have come to know God, boasting in him, let us give him the same honor as we give to God the Father, as testified by him who is worthy, saying: 'Honor the Son just as they honor the Father.' (John 5:23). Therefore, he added the providence of God the Father and the gift that he gave through Christ, in order to make the person of the Son pleasing to us, because through one Christ we are redeemed by one God the Father.
(Vers. 12.)
(Verse 12.) Therefore, just as sin entered the world through one man, and death through sin, and so death spread to all men because all sinned. Because above, it shows the grace of God given through Christ according to the order of truth; now it declares the order of one God the Father, through one Christ His Son; so that just as Adam, as one, that is, Eve, and she herself is truly Adam, sinned in all; in the same way, one Christ, the Son of God, conquered sin in all. And because it reveals the purpose of God's grace towards the human race; that it might show the very beginning of sin, which began with Adam, who was the first to sin; that it might teach that the providence of one God has restored what had fallen and been drawn into death through one. Therefore, through this one, we are saved, and it is by his will that we owe the reverence which we owe to God the Father. For the same author says in another place: He who serves Christ in these things is pleasing to God (Rom. 14:18); since it is written: You shall worship the Lord your God and him only shall you serve (Deut. 6:13). If, therefore, God alone must be served, and Christ commanded to serve, Christ is in unity with God, not a different or separate God. For when the law says that God alone must be served, it is preached that Christ, serving God in common, pleases. Therefore, just as sin entered the world through one man, and death through sin, so also through one Christ condemnation and the death of sin, offering eternal life, as it is further explained.
In which, that is, in Adam, all have sinned. Therefore he says, that in Adam, when he is speaking of the woman, he refers not to her character, but to her race. It is clear, therefore, that all have sinned in Adam as in a mass; for he himself being corrupt through sin, all those whom he has begotten are born under sin. From him, therefore, all are sinners, because we are all from him; for he, by transgressing, lost this benefit of God - being made undeserving to eat of the tree of life, that he might die. But death is the dissolution of the body, when the soul is separated from the body. There is also another death, which is called the second death in Gehenna, which we do not suffer by the sin of Adam, but acquire through our own sins. It is from this death that the righteous are immune, except for the fact that they were in Hell, in the lower part, as it were, in a prison, who could not ascend to Heaven. For a sentence was given to them in Adam, which was erased by the death of Christ (Colossians 2:14). The sentence of the decree was that the body of one man would be laid on the ground, while the soul, imprisoned in the chains of hell, would suffer eternal destruction.
(Vers. 13.)
(Verse 13) For until the law, sin was in the world, but sin is not imputed when there is no law. All have sinned in Adam, as I mentioned earlier, and sin was not imputed until the law was given; for people thought that they could sin with impunity before God, but not before other people. For the natural law had not completely become obscured, since they knew that they should not do to others what they did not want to suffer themselves. For sin has been so well known among men, that Jacob, when his father-in-law Laban was searching for his idols, considered it worthy of death when the theft was found (Gen. XXXI, et seq.). And Joseph, though falsely accused, was nevertheless imprisoned as if guilty (Gen. XXXIX, 20). Likewise, the baker and the cupbearer of Pharaoh suffered for their offense (Ibid. XL, 3). And Moses, having killed an Egyptian, was struck with fear of the law (Exod. II, 12). How then was sin not imputed, since there was no law? Or how was it punished, unless the law was known?
The natural law always exists and was never ignored; however, it was believed to have authority only temporarily, not to make people guilty before God. It was not known that God would judge the human race and therefore sin was not imputed, as if sin were not known to God, asserting that God was indifferent. But when the law was given through Moses, it was made clear that God cares about human affairs and those who commit wrongdoing will not escape the consequences, no matter the reason in the present. For certainly, if justice herself or nature did not consider crimes to go unpunished amongst themselves; how much more should they not have been ignorant that God, whom they knew to be the maker of the world, would require these things? Indeed, since Sodom and Gomorrah were condemned to perish by fire (Gen. XIX, 24), which forgetfulness had indeed concealed; but Moses, in order to confirm that God would be the judge, revealed it by writing. But when they disregarded God, they began to receive falsehoods in place of the worship of God, corrupted in mind, they trampled upon a part of natural law, which is the first part. Because natural law has three parts, of which the first is this, that the recognized Creator is honored, and His glory and majesty are not attributed to any creature: but the second part is moral, that is, that one lives a good life, with modesty governing; for it is fitting for a person who has the knowledge of the Creator to restrain their life by law, so that knowledge is not in vain: but the third part is teachable, so that knowledge of the Creator God, and the example of morals, may be handed down to others; so that they may learn how merit is placed with the Creator. This is true and Christian prudence.
(Vers. 14.)
(Verse 14.) But death reigned from Adam to Moses. For sin was not imputed when there was no law, as I have said; but death reigned even over those who had not sinned in the likeness of Adam's transgression. Death reigned with the security of its dominion, both over those who temporarily escaped its grasp and those who faced punishment for their evil deeds. For death saw them all as its own, because whoever commits sin is a slave of sin (John 8:34). But those who thought they could sin with impunity actually committed even greater offenses. They were more ready to engage in sins that the world seemed to accept as lawful. With this done, Satan rejoiced, secure in the knowledge that he had the man, left behind by God, in his possession.
So death reigned over those who sinned in the likeness of the transgression of Adam, who is a type of the future: which we will show in those subject to it. Therefore, it is evident that death did not reign over everyone, because not everyone sinned in the likeness of the transgression of Adam, that is, not everyone, despising God, sinned. But who are those who, despising God, sinned; except those who, neglecting the Creator, served the creature, establishing gods for themselves to worship, to the injury of God? Therefore, the devil rejoiced in those (people), for he saw them as his own imitators. For even the father of Abraham, Terah, and Nahor and Laban claimed their own gods for themselves. And the sin of Adam is not far from idolatry; for he transgressed, thinking that he would become God. For he considered this more advantageous, which the devil persuaded, than what God commanded, placing the devil in the place of God; hence, he became subject to the devil. Similarly, those who transgress against God while they serve creatures sin in a similar manner, but not in the same way; for similarity tends to have something dissimilar. For it cannot be said that those who received the command not to eat from the tree, like Adam (Gen. 2:16), who sinned not by disobeying God but by transgressing the natural law. For whoever understood, whether through tradition or by natural knowledge, and worshiped God without bestowing honor upon His name and majesty, if he sinned, he sinned against God under whom he sinned, not against God as the judge whom he perceived. Therefore, in this kind of sin death does not reign. But in these, as I said, reigned those who served the devil under the appearance of idols. Because the law was not promulgated, they could not perceive God as judge. For the greater part of the world was ignorant that God would be judge; but very few in whom death did not reign; but in those in whom it did, after this first death, as it is called, they were excluded from the second death, which is future punishment. But those in whom death did not reign, because they had not sinned after the likeness of Adam's transgression, were reserved in hope for the advent of the Savior, in the place of liberation: as it is read of Abraham, who, although he was among the dead, was nevertheless separated by a wide interval; so that there was a great chasm between the just and sinners (Luke 16:26). If there was a great chaos between the righteous and sinners, how much more so between the wicked, where there was relief for the righteous and burning for the sinners, but fervor for the wicked; so that before judgment, it would not remain hidden what each person deserved. And through this, death reigned over them, because it saw that its subtle works had advanced them to punishment as if they were enemies. For it was not hidden from him, this man made in the world, that he might proclaim the rule of the one God, which Satan had violated.
Just as it is not said to have occurred in Greek, so it is said to have been written that even those who have not sinned in the likeness of Adam's transgression have also reigned in death. For the whole complex seems to be this, that because death, that is, dissolution, was made through the envy of the devil, it is said to have also reigned in those who have not sinned. For they die, which is the desire of Satan. But if this were true, it would not be necessary to say: Death reigned from Adam to Moses; if it reigns from the beginning to the end in all. Or perhaps a step was taken, so that from Adam until Moses reigned, and from Moses until Christ, and from Christ until the end; in order that this statement might be of use, since it is not proved true even when so stated. For he said: From Adam until Moses, death reigned, because the Law was not made manifest, so that, after the Law was given, they might live under its authority, knowing what they should avoid, lest death should reign over them. Therefore, can it be said that death reigned over him who fulfilled this before the Law, led by nature, which the Law later commanded? Now see what is written about this: Sin, he says, was not imputed, because there was no law; and he added: But death reigned from Adam to Moses; certainly in that time, when there was no law; and it is agreed that because before the law was given, death reigned, it is said to have reigned upon those who sinned in the likeness of the transgression of Adam, as we have mentioned above. For just as after the giving of the law, those who served idols or committed fornication, despising the lawgiver, death reigned over them; so also before the law, those who perceived the sense of the law, honoring its author, surely death did not reign over them: for it is said to have reigned, because the knowledge of one God had vanished on earth. Finally, the Law was given in this way: 'I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me; you shall not make for yourself an idol, or any likeness' (Exod. XX, 2). Thus, the Law was given so that death would not reign, and the old sins were abolished, and the human race would obey one God. Therefore, in another place, the same Apostle says: 'Let not sin therefore reign in your mortal body, that ye should obey it' (Rom. VI, 12). With these words, he also shows that death still reigns if the law is despised. For what is the kingdom of death, if not when his will is done, while he commands, for the destruction of the one who obeys, whose will is the foundation of idolatry?
And yet, this is how it is prescribed to us regarding Greek codices, as if they do not differ from each other; which leads to a culture of contention. Because, since no one can use their own authority to achieve victory, they adulterate the words of the law; asserting their own interpretation as if it were the actual words of the law, so that it seems that authority, not reason, is prescribing. Moreover, it is well known that certain Latin translations of the ancient Greek codices, which the simplicity of the times preserved and approved, have been changed a lot to fit human understanding, after the departure of harmony and the disruption caused by heretics, so that what seemed fitting for a man is contained in the letters; hence the Greeks themselves also have different codices. However, I consider this to be true when both reason and history and authority are considered: for even today in Latin manuscripts, they are found as they were placed by the ancients, Tertullian, Victorinus, and Cyprian.
First of all, the kingdom of death began to be destroyed in Judea, because God was known in Judea. But now it is daily destroyed in all nations, as a great number of the children of the devil become the children of God. Therefore, death did not reign over all, but over those who sinned in the likeness of Adam's transgression, as I mentioned above. However, Adam was already a foreshadowing of the future, because at that time God decreed in mystery to restore through one Christ what had been lost through one Adam, as it is said in the Apocalypse of the Apostle John: 'The Lamb,' he says, 'who was slain from the foundation of the world.' Denique subjecit:
(Vers. 15.)
(Verse 15.) But not as the offense, so also the gift. For if by the offense of one, many died; much more the grace of God, and the gift, by the grace of one man, Jesus Christ, hath abounded unto many.
For if by one man's offense many died, much more the grace of God, and the gift in the grace of one man, Jesus Christ, hath abounded unto many. And not as it was by one sin, so also is the gift: for the judgment indeed was by one unto condemnation; but the free gift is of many offenses unto justification. For if by one man's offense death reigned through one, much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. These are the ones he says have died in the sin of one man, but the grace of God has multiplied for many; because in those who are said to have died in the sin of Adam, sinners in the same way, and in those who have not sinned in the likeness of Adam's transgression, the grace of God has abounded: but they were by God's judgment in the underworld because of ancestral sin, the grace of God has abounded in the descent of the Savior, giving indulgence to all, with them being raised triumphantly to heaven.
(Vers. 16.)
(Verse 16.) And not as through one sin, so also is the gift: for judgment indeed is from one unto condemnation, but the gift is of many offenses unto justification. Clearly, it is different, for by one sin of Adam, those who sinned in the likeness of his transgression were condemned; but the grace of God, through Christ, justified men not by one offense, but by many, giving them remission of sins. This speaks to the magnificence of God's mercy and Christ; that while many are condemned to the second death in the lower hell because of Adam's sin, the gift of God's grace not only forgives them, but justifies them even though they deserved punishment.
(Vers. 17.)
(Verse 17) For if, by the offense of one, death reigned through one man, much more will those who receive the abundance of grace and the gift of righteousness reign in life through the one man Jesus Christ. It must be understood that there is one meaning and no difference: for it says that death reigned, not reigns; because those who understood the judgment of God through the Law were removed from its power. But death reigned because the fear of God without the manifestation of the Law was not present on earth. Therefore, the sense is superior, in that just as death reigned from Adam to Moses over those who sinned in the likeness of Adam's transgression, so much more should the abundance of God's gift and grace reign in life through one Jesus Christ. For if death reigned, why not grace, which justifies many more than those over whom death reigned? How much more should we believe that grace reigns, which gives life through Christ?
(Vers. 18.)
(Ver. 18.) Therefore, as through one offense judgment came to all men to condemnation; even so through one righteousness the free gift came to all men to justification of life. For as by the disobedience of one man many were made sinners, so also by the obedience of one many shall be made just. And if by one man's offense death reigned through one, much more they who receive abundance of grace and of the gift and of justice shall reign in life through one, Jesus Christ. Therefore, as by the offense of one, unto all men to condemnation; so also by the justice of one, unto all men to justification of life. And as by the disobedience of one man many were made sinners, so also by the obedience of one many shall be made just. Now the law entered in that sin might abound. And where sin abounded, grace did more abound. That as sin hath reigned to death so also grace might reign by justice unto life everlasting through Jesus Christ our Lord. But it is not true, because not everyone believes.
(Vers. 19.)
(Verse 19) For just as through the disobedience of one man, many were made sinners, so through the obedience of one man, many will be made righteous. The word 'many' here signifies a greater number and multitude. For many followed Adam's sin by transgressing, but not all. And many will be made righteous through faith in Christ, but not all. Therefore, death did not reign over those who did not sin in the likeness of Adam's transgression.
(Vers. 20.)
(Verse 20.) But the law came in so that the offense would increase. It can be said, on the contrary: Therefore, the law should not have been given, so that sins would not increase; for if there was less sin before the law, there was no need for the law. The law was clearly necessary in order to show that sins, which were believed to be committed with impunity, would be imputed before God; so that from then on they would know what they should avoid. Hence the prophet Isaiah says: The law, he says, was given to assist (Isaiah 8:20): because although the seeds of justice are somehow implanted in human nature, the law was added so that by its authority and teaching, human nature would be advanced to produce the fruit of justice. For just as a birth perishes unless it has nourishment by which it may grow when fed; so too the natural disposition of justice, unless it has something to look up to and revere, does not easily progress but weakens, and gives way to incoming sins. For by the habit of sinning, it is oppressed, so that it does not grow into fruit, and through this it is extinguished. Therefore, the Law was wisely given as an aid, as the prophet testifies: but the people, following their ancient habit, multiplied sins. For by the very use of the Law, he began to sin more than he had sinned before; and so it came about that sins were not diminished by the giving of the Law, but rather abounded. For the Apostle shows what happened through the giving of the Law, not what the Law accomplished. But how did sins increase through the defect of the Law, which threatened that they should not be committed, but is said to have entered in order that sin might abound? It is true, because as a supposed help, it entered to increase sin, and that with humility; but afterwards it began to have dominion over those to whom it had commanded that they should not sin, and they sinned. For the law began to show the abundance of sins: when what it had forbidden, there were more of than there had been. Therefore, in this manner, the law was given so that sin might abound; for the Apostle commended faith, through which sins are certainly blotted out, and said that the law was made, that sin might abound, as I have said above; because it was not given so that sins might be abolished, but so that they might abound: for it showed sinners even before the law, and held all guilty after the law.
But where sin abounded, grace abounded all the more. It is evident that while sin abounded, grace superabounded; when the gift of God came as a result of a promise and covered all sins, so that the devil, in his envy, may lament that he gained nothing. For when the law was given for the benefit of humanity, the devil acted by persuading towards illicit actions in order to pervert it; so that what was intended to be beneficial would instead produce harm, as the commandments were disregarded, leading not to the utility of the Law, but to judgment for vengeance. At that time, the just and merciful God, in order to nullify the glory the devil had sought from the triumphed man, decreed that His Son would come, who would forgive all sins; so that the joy from the gift of grace would be greater than the sorrow from sin. For the joy of the gift of God also benefits those over whom Satan could not triumph; therefore, grace has abounded beyond sin, which Satan persuaded.
(Vers. 21.)
(Verse 21.) Just as sin reigned in death, so also grace might reign through righteousness to eternal life through Jesus Christ our Lord. Sin reigned by causing those who sinned to progress into death, in which it boasted similarly that grace might reign through righteousness to eternal life, through Jesus Christ our Lord; so that just as sin began through Adam, grace might also be through Christ. But grace reigns through righteousness, if we have received the remission of sins, we follow righteousness, so that, seeing that grace has fruit in the good ones whom it has redeemed, it may reign in eternal life, knowing that we will be eternal. Therefore, grace superabounds, because sin reigned for a time, but grace reigns forever. For the kingdom of God is the kingdom of grace, just as the kingdom of the devil was the kingdom of sin. Nevertheless, everything refers to Christ, so that all the grace of God is learned from Christ. In response to the higher meaning, he says: