I am having a difficult time understanding this verse:
Calvin's commentaries:
Calvin seems to be teaching conditional election/universal atonement here, but I know I am missing something as he teaches to opposite elsewhere. It doesn't sound like "common grace" as I understand it.
Mathew Henry's commentary:
Henry seems to say that it is just common grace, but then seems to contradict himself in saying that it is effectual for all believers.
Romans 5:18. 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.
Calvin's commentaries:
18. Therefore, etc. This is a defective sentence; it will be complete if the words condemnation and justification be read in the nominative case; as doubtless you must do in order to complete the sense. We have here the general conclusion from the preceding comparison; for, omitting the mention of the intervening explanation, he now completes the comparison, "As by the offense of one we were made (constitute) sinners; so the righteousness of Christ is efficacious to justify us. He does not say the righteousness -- dikaiosu>nhn, but the justification -- dikai>wma, 1 of Christ, in order to remind us that he was not as an individual just for himself, but that the righteousness with which he was endued reached farther, in order that, by conferring this gift, he might enrich the faithful. He makes this favor common to all, because it is propounded to all, and not because it is in reality extended to all; for though Christ suffered for the sins of the whole world, and is offered through God's benignity indiscriminately to all, yet all do not receive him. 2
Calvin seems to be teaching conditional election/universal atonement here, but I know I am missing something as he teaches to opposite elsewhere. It doesn't sound like "common grace" as I understand it.
Mathew Henry's commentary:
Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ´s righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,"”his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God´s justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous"”many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastatheµsontai"”they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.
Henry seems to say that it is just common grace, but then seems to contradict himself in saying that it is effectual for all believers.