What is the abundance of grace and the gift of righteousness (Romans 5:17)?

336 In verses 15-17 the apostle shews that grace far surpasses sin. If (ver. 15) the consequences of Adam's sin did not remain limited to him, but extended also to his descendants, how much more the consequences of the work of Christ extend to those who are His! According to verse 16, by Adam's sin all his descendants are lost; but grace, the free gift, is not merely efficacious for the lost condition, but also for many offences. The superabounding of grace comes out in special relief in verse 17, where it says, "For if by one man's offence death reigned by one" - one would expect the corresponding thought to be "much more life will reign"; but no, "much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ."

But there is more than this. Not only is the believer justified from all offences by faith in the Lord Jesus, but "they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ" (Rom. 5:17). The "gift of righteousness" is to be "received," you notice - not earned, as many suppose. When received by faith, the possessor is assured he shall "reign in life." This sweetly accords with the expression, "justification of life," which flings a flood of light upon the present standing of the believer. "So then as it was by one offence toward all men to condemnation, so by one righteousness toward all men for justification of life. For as indeed by the disobedience of the one man the many have been constituted sinners; so also by the obedience of the one many will be constituted righteous" (Rom. 5:18-19, New Trans.). In verse 18 we have the aspect of Adam's path and Christ's, given us in contrast. Adam's involves "condemnation," Christ's "justification of life." In verse 19 you have the effects. Adam's disobedience constituted all his family "sinners." Christ's obedience to death constitutes all who are His (and we are His by faith in His blood) righteous.

A few words now as to what she RECEIVED. It is true that she brought large presents to Solomon, but she went home enriched nevertheless. "King Solomon gave to the Queen of Sheba all her desire … beside that which Solomon gave her of his royal bounty." In like manner, our God not only meets the actual need of the sinner who comes to Him, but He forthwith enriches him with all the blessing of Christ Himself. Hence Christians are described in Rom. 5:17 as "they which receive abundance of grace and the gift of righteousness." There are two things here. Righteousness is our actual need; without it we must perish; "the abundance of grace" corresponds with the "royal bounty" of Solomon. As we read in Eph. 1:7. "Forgiveness of sins, according to the riches of His grace." As men in Christ, we are endowed with all the blessing of Christ. According to His worthiness and the merits of His atoning work is our wealthy portion for evermore.

Verse 15 puts the penalty of the offense in contrast to the free gift — that is, the gift by grace far outshining “the wages of sin,” which is death. Verse 16 rather puts the guilt of our many offenses in contrast to the free gift. It is not merely that the free gift covers the guilt of Adam's one offense, which offense brought judgment with no prospect but condemnation: but it is applied to the absolute discharge of many offenses, its very purpose justification — a state of accomplished righteousness. Before his sin, Adam knew no such state: there was rather a state of innocence — not of righteousness or holiness.

By Adam's one offense “death reigned by one.” In the creation over which Adam was given dominion, he has forfeited his rule: he has no more dominion: death reigns instead. But “much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” While Adam reigned in Eden there was the ever-present danger of death's usurping his reign; but these who are under the Headship of Christ “shall reign in life,” — a life that is eternal, with no possibility of the interference of death. Here plainly it is a future reign in a settled state of life. In Heaven at least, when we shall reign with Christ, there can be no question of death ending that reign.

Again, there is dissimilarity between the effects of "the one sin" and the effects of "the gift." A state of condemnation was established by one sin. One sin produced a subsisting state of condemnation. One sin brought it in. The gift through Christ has established a state of righteousness. An abiding, subsisting state of righteousness is the effect of the gift of Christ. This established state of positive righteousness is "much more" than deliverance out of the state of condemnation. The gift does indeed deliver out of the state of condemnation, taking full cognizance of the accumulation of offences; but beyond the deliverance from the condemnation, there is the provision of a state of positive righteousness, which is one of abiding acceptance. This is a righteousness already produced, fully accomplished — a completed righteousness conferred by God in grace. How blessed to have it thus as the transcending favor of God!

The third feature in which there is dissimilarity relates to the final results. Through the offence of the one, there has come in by the one a reign of death. It has been an absolute reign — a reign of irresistible power. Now on the other hand there are those "who receive abundance of grace and the gift of righteousness." It is not merely deliverance from the power of death, from its reign and triumph, but a "much more," by which they themselves are "more than conquerors." By the power of the life grace confers on them, they themselves reign. The life they have is life through and in the living, victorious Man, Jesus Christ. In this life they reign. What an abundance of grace!

Thirdly, in verse 17, we learn that life abounds over death. The Apostle says, "If by one man's offence death reigned by one; much more they which receive abundance of grace, and of the free gift of righteousness shall reign in life by One". We might have thought that the contrast to "death reigning" would be "life reigning". It is however, more than this, for the word is "They … shall reign in life". This opens to the believer a wonderful vista of blessing. The time is coming when the saints will reign with Christ; now grace makes it possible for the saint to reign in life by Christ. It is God's thought that by Christ we should be made completely superior to the power of sin, lawlessness and self-will. That, in the power of a life sustained by Christ, we should overcome all evil whether in the flesh or the world.

What a victorious life this opens up to the believers! Instead of being constantly overcome by this evil principle — sin — so that sin reigns over us, there is set before us the blessed possibility of the believer reigning over sin by Jesus Christ. How this can be practically brought about is disclosed to us in chapters six, seven, and eight, in which we have unfolded to us God's way of deliverance from sin, law, and the flesh. But before entering upon the experience and truth that leads to deliverance, God sets before us the blessed end to which it leads. In the future believers will reign in a world of blessing with Christ; now, in a world of sin and death, it is possible for them to reign in life by Christ, so that instead of being overcome by sin, the believer is an overcomer.

Death gained the supremacy over the people of Adam's race. It reigned. Those who receive grace and righteousness (as believers) shall reign in life. There is a contrast implied between death regnant because of Adam's offence, and believers regnant in life because of Jesus Christ. While this looks on to the glad sinless future it likewise implies surely believers' victory over sin in the life we live now. Victory is on their side, as against death. But it is all by One — Jesus Christ. To Him be all the praise ascribed (v. 17).

Again, if the men through whom those diverse effects are wrought are thus in contrast, and if the present effects themselves carry on the contrast, how will the future bring this out in full result! If the work of the one man has brought about the present reign of death, much more shall they who receive abundance of grace and of the gift of righteousness reign in life through the One Man, Christ. It is not merely that life will reign instead of death, but that the recipients of this grace themselves will reign in an unending life.

"But not as [is] the offence, so also the free gift; for if by the offence of the one the many died, much more the grace of God and the gift in the grace of the one man Jesus Christ abounded unto the many." (Ver. 15.) Thus the apostle qualifies the analogy. The difference is an immense advantage on the side of good. How could it be otherwise with such a source of goodness as God, and with such a channel and ground and object as the man Christ Jesus? To punish, smite, destroy, was a grief, so to speak, to God; to bless is His delight, and now to the full, since Christ has made it righteous by the removal of all hindrances. The superior dignity of Christ and the exhaustless fountain of God's grace of which He was the expression secure the vast preponderance for the free gift, as against the offence.

Nor is it a difference of measure only but of kind. "And not as by one having sinned [is] the gift; for the judgment [was] from one unto condemnation, but the free gift from many offences unto justification." (Ver. 16.) The people or parties affected were before us in verse 15; the things which indicate it are prominent here. In the former contrast "the many" were respectively made to depend on "the one," though "much more" for those in relation to Christ. In the contrast before us one act on the part of the head that sinned sentenced into condemnation; whereas the free gift, spite of many offences, was for a state of accomplished righteousness.

And this he confirms by the overflowing results in the next verse 17: "For if by the offence of the one death reigned by the one, much more they that receive the abundance of the grace and the gift of righteousness shall reign in life by the one, Jesus Christ." Thus the result is triumphant, and this not only for men dead by sin, but also for those that had the aggravation of offences under law. Believers being Christ's, let them have been what they may, Gentile no less than Jewish, receive abundance of grace and of the free gift of righteousness, and shall reign in life by the one Jesus Christ. It is not merely that life is to reign, in contrast with death, but they shall reign in life through Christ. Calvin thinks these two equivalent; what is said is really far more blessed. For faith the contrast of grace with the first man always exceeds. If the balance is not so exact in rhetoric, the believer may enjoy so much the more the precious affluence of the word and the Spirit now, as he will the crowning blessedness in glory by and by.

The Communication. — Verse 16 shows, that the communication of grace far exceeds the communication of guilt. Adam shares what is his with his race, so Christ shares what belongs to Him with His seed; but the righteousness which believers enjoy in Him covers far more than the guilt they inherit from Adam. For by Christ we are justified not only from the guilt of this one sin, but also from the aggravated guilt which we have contracted by our "many offences," i.e., all our sins. Besides, we were involved in Adam's guilt by generic necessity; we are put in possession of righteousness in Christ as "a free and gracious gift."

The Consummation. — Ver. 17. Here we have the rich excess of grace over guilt in consummation, or in what it will do for believers when communicated to them and possessed by them. The point contained in this verse is this: If all connected with Adam are made subject to death for his one offence, much more shall all connected with Christ (who receive abundance of grace and of the gift of justification) not only have their original condemnation to death removed, but also reign in life with Him, on account of His obedience even unto death, and His resurrection, as their representative and living head, to the enjoyment of an endless life. Their connection with Jesus not only frees them from death, but it gives them a right to life, nor only here, but in the glorious kingdom to come: "Being reconciled, we shall be saved by His life." He is now possessed of an ever-enduring life in resurrection, and all believers are sharers with Him in this life, for "He that believeth on the Son hath everlasting life." Just as death began in Adam the moment he sinned, so life begins in believers the moment they believe in Christ: "God hath given us eternal life, and this life is in His Son." And as the time is fast approaching when Jesus, the Son of God, Who once suffered for our sins, shall return to reign, so all His saints shall then reign in life with Him: "For as in Adam all die, so in Christ shall all be made alive." "Thou hast redeemed us, and made us unto our God kings and priests, and we shall reign over the earth."