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God reconciled us to himself, but also that He loosed all the old evils. What are these? For Adam having sinned and indeed also having become mortal on account of this, both sin gained entrance to those who came after and death, as was likely, ruled over all men. For all having sinned, even if not a sin similar to Adam's, but at any rate somehow, some in one way, others in another, it was necessary for death also to rule over all alike. But not even the law, when it came in, was able to take it away from men; on the contrary, then, even the occasion for sinning arose for us from this, because it was not even possible for sin to be judged apart from laws. But since our affairs were in such a state as to show no hope of a change for the better, Christ wrought the release from all the evils. Therefore he concisely added the phrase "who is a type of the one to come," so that he might say that the things concerning Adam became a type of the things concerning Christ, since just as through that one the entrance of the worse things happened, so through this one we received the occasion for the enjoyment of the better things. Ro+m 5,15 And not even the nature of the trespass, he says, is as great as that of the free gift; for if the sin of the one brought death to men, yet at any rate the gift through Christ became something greater for men. For "the many died" he says instead of "all"; for all died, as he himself says above: "death passed upon all men." And it is clear that the phrase "and abounded to the many" likewise he says instead of "to all"; for the grace of the resurrection is also common, with all rising alike. Ro+m 5,16 This one cause he states for the difference: for there, he says, one having sinned and being condemned on account of this caused the punishment to be brought upon those who came after, having made all partakers of the sentence of death. But grace is not so; for it did not come from one to those who came after, as in the case of Adam, but there being many who were already condemned, he made a swift extension of the gift both to the men before and to those who came after. It is therefore much greater; since that one harmed those who came after, but this one not only benefited those who came after, but also released those who had come before from their accusations. Ro+m 5,17 Furthermore, he says, that also shows the great difference, that there death, introduced by the sin of Adam and having power over men, received a dissolution, but the enjoyment of the gift that has come to us through Christ, through which we shall both obtain the resurrection and will continue in righteousness, not being susceptible to sin, will not receive dissolution; for we shall remain, continuously enjoying the life to come.Ro+m 5,18-19 Having sufficiently shown from what was set forth the difference of the matters, he here sums up the whole, in reference to "Therefore, just as through one man sin entered into the world," giving these things in return and saying that it has been shown to us through these things how, with Adam both having sinned and having become the cause of death, Christ both graciously gave us the release from sins, and the deliverance from death in the hope of the resurrection, according to which we shall live our lives outside all sin; for this is what he means by "justification of life." And just as that one's sin, he says, both made the rest of men mortal and prone through this to sin—for this is what he means by "sinners"—so Christ gave us the resurrection, so that, having been established in an immortal nature, we might live free from all sin, living our lives in perfect righteousness. And here too he showed that "the many" he says instead of "all"; for having said "for all men to justification of life," he added: "the many were made sinners," so that it is clear that he says "the many" instead of "the all" both in the passages above and here. Ro+m 5,21 "That sin reigned in death" he says thus: a greater inclination toward sinning we have had, having become mortal. many things

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κατήλλαξεν ἡμᾶς ὁ θεὸς ἑαυτῷ, ἀλλ' ὅτι καὶ πάντα δὴ τὰ παλαιὰ ἔλυσε κακά. ποῖα ταῦτα; ἡμαρτηκότος γὰρ τοῦ Ἀδὰμ καὶ μὴν καὶ θνητοῦ διὰ τοῦτο γεγονότος, ἥ τε ἁμαρτία πάροδον ἔλαβεν εἰς τοὺς ἑξῆς καὶ ὁ θάνατος πάντων ἐκράτει τῶν ἀνθρώπων ὡς εἰκός. πάντων γὰρ ἡμαρτηκότων, εἰ καὶ μὴ παραπλησίαν τῷ Ἀδὰμ ἁμαρτίαν ἀλλ' οὖν γε ὁπωσδήποτε, τῶν μὲν οὕτω τῶν δὲ οὕτω, ἀνάγκη καὶ τὸν θάνατον ἦν κρατεῖν ἐφ' ἁπάντων ὁμοίως. ἀλλ' οὐδὲ ὁ νόμος ἐπεισελθὼν ἀνελεῖν αὐτὴν ἀπὸ τῶν ἀνθρώπων ἐδυνήθη· τοὐναντίον μὲν οὖν καὶ ἡ τοῦ ἁμαρτάνειν ἀφορμὴ ἐντεῦθεν ἡμῖν ἐπεγίγνετο τῷ μηδὲ οἷόν τε εἶναι ἁμάρτημα κρίνεσθαι νόμων ἐκτός. ὄντων δὲ τῶν καθ' ἡμᾶς ἐν τούτοις ὡς μηδεμίαν τῆς ἐπὶ τὸ κρεῖττον μεταβολῆς ὑποφαίνεσθαι ἐλπίδα, λύσιν ἁπάντων ὁ Χριστὸς εἰργάσατο τῶν κακῶν. διὸ συντόμως ἐπήγαγε τὸ ὅς ἐστι τύπος τοῦ μέλλοντος, ἵνα εἴπῃ ὅτι ἐγένετο δὲ τὰ κατὰ τὸν Ἀδὰμ τύπος τῶν κατὰ Χριστόν, ἐπειδὴ ὥσπερ δι' ἐκείνου τῶν χειρόνων ἡ πάροδος ἐγένετο, οὕτω διὰ τούτου τῆς τῶν κρειττόνων ἀπολαύσεως τὴν ἀφορμὴν ἐδεξάμεθα. Ro+m 5,15 Καὶ οὐδὲ τὸ τοῦ παραπτώματος εἶδος, φησί, τοσοῦτον ὅσον τὸ τοῦ χαρίσματος· εἰ γὰρ καὶ ἡ τοῦ ἑνὸς ἁμαρτία τοῖς ἀνθρώποις τὸν θάνατον ἐπήγαγεν, ἀλλ' οὖν γε ἡ διὰ τοῦ Χριστοῦ δωρεὰ μείζων τις περὶ τοὺς ἀνθρώπους ἐγένετο. τὸ γὰρ οἱ πολλοὶ ἀπέθανον ἀντὶ τοῦ πάντες λέγει· πάντες γὰρ ἀπέθανον, ὡς αὐτὸς ἀνωτέρω φησίν· εἰς πάντας ἀνθρώπους διῆλθεν ὁ θάνατος. δῆλον δὲ ὅτι τὸ καὶ εἰς τοὺς πολλοὺς ἐπερίσσευσεν ὁμοίως ἀντὶ τοῦ εἰς πάντας λέγει· κοινὴ γὰρ καὶ ἡ τῆς ἀναστάσεως χάρις ἁπάντων ἀνισταμένων ὁμοίως. Ro+m 5,16 Μίαν ταύτην αἰτίαν λέγει τῆς διαφορᾶς· ἐκεὶ μὲν γάρ, φησίν, εἷς ἡμαρτηκὼς καὶ κατακριθεὶς διὰ τοῦτο εἰς τοὺς ἑξῆς τὴν τιμωρίαν ἐνεχθῆναι παρεσκεύασεν, πάντας κοινωνοὺς τῆς ἀποφάσεως ἐσχηκὼς τοῦ θανάτου. ἡ δέ γε χάρις οὐχ ὁμοίως· οὐ γὰρ ἀφ' ἑνὸς ὥσπερ ἐπὶ τοῦ Ἀδὰμ εἰς τοὺς ἑξῆς ἐλήλυθεν, ἀλλὰ πολλῶν ὄντων τῶν ἤδη κατα κεκριμένων σύντομον εἴς τε τοὺς πρότερον καὶ εἰς τοὺς ἑξῆς ἀνθρώ πους τῆς δωρεᾶς ἐποιήσατο τὴν ἐξάπλωσιν. ἔστιν οὖν μείζων πολλῷ· εἴπερ ἐκεῖνο μὲν ἔβλαψε τοὺς ἑξῆς, τοῦτο δὲ οὐ τοὺς ἑξῆς μόνον ὠφέλησεν, ἀλλὰ γὰρ καὶ τοὺς προειληφότας ἔλυσε τῶν ἐγκλημάτων. Ro+m 5,17 Ἔτι μὴν κἀκεῖνο, φησί, πολλὴν δείκνυσι τὴν διαφοράν, ὅτι ἐκεῖ μὲν ὁ θάνατος εἰσαχθεὶς τῇ τοῦ Ἀδὰμ ἁμαρτίᾳ καὶ κρατήσας ἐπὶ τῶν ἀνθρώπων ἐδέξατο λύσιν, ἡ δέ γε τῆς δωρεᾶς ἀπόλαυσις διὰ τοῦ Χριστοῦ προσγεγονυῖα ἡμῖν, δι' ἣν καὶ τῆς ἀναστάσεως τευξόμεθα καὶ ἐν δικαιοσύνῃ διατελέσομεν ἁμαρτεῖν οὐκ ἐπιδεχόμενοι, λύσιν οὐ δέξεται· διαμενοῦμεν γὰρ τῆς μελλούσης ζωῆς διηνεκῶς ἀπολαύοντες.Ro+m 5,18-19 Ἀρκούντως ἐκ τοῖς προκειμένοις τὴν διαφορὰν δείξας τῶν πραγμά των συλλογίζεται ἐνταῦθα τὸ πᾶν πρὸς τὸ διὰ τοῦτο ὥσπερ δι' ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, ταῦτα ἀποδιδοὺς καὶ λέγων ὅτι δέδεικται διὰ τούτων ἡμῖν, ὅπως τοῦ Ἀδὰμ καὶ ἁμαρτήσαντος καὶ θανάτου αἰτίου γεγονότος ὁ Χριστὸς καὶ τὴν λύσιν τῶν ἁμαρτημάτων ἡμῖν ἐχαρίσατο, καὶ τὴν ἀπαλλαγὴν τοῦ θανάτου τῇ τῆς ἀναστάσεως ἐλπίδι καθ' ἣν ἔξω πάσης ἁμαρτίας πολιτευσόμεθα· τοῦτο γὰρ λέγει δικαίωσιν ζωῆς. καὶ ὥσπερ ἡ ἐκείνου, φησίν, ἁμαρτία τοὺς λοιποὺς ἀνθρώπους θνητούς τε ἐποίησε καὶ ἐπιρρεπεῖς διὰ τούτου περὶ τὴν ἁμαρτίαν εἶναιτοῦτο γὰρ λέγει τὸ ἁμαρτωλοί, οὕτως ὁ Χριστὸς τὴν ἀνάστασιν ἡμῖν ἐδωρήσατο, ὥστε ἐν ἀθανάτῳ τῇ φύσει καταστάντας πάσης ἁμαρτίας διάγειν ἐλευθέρους ἐν ἀκριβεῖ τῇ δικαιοσύνῃ πολιτευομένους. ἔδειξε δὲ κἀν ταῦθα ὅτι τὸ οἱ πολλοὶ ἀντὶ τοῦ πάντες λέγει· εἰπὼν γὰρ τὸ εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς, ἐπήγαγεν· ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, ὥστε δῆλον ὅτι οἱ πολλοὶ ἀντὶ τοῦ οἱ πάντες λέγει καὶ ἐν τοῖς ἀνωτέροις κἀνταῦθα. Ro+m 5,21 Τὸ βασιλεῦσαι ἐν τῷ θανάτῳ τὴν ἁμαρτίαν οὕτως λέγει· μείζονα περὶ τὸ ἁμαρτάνειν ῥοπὴν θνητοὶ γεγονότες ἐσχήκαμεν. πολλὰ