18. Therefore as by the offence 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.
18. Itaque quemadmodum, per unius delictum, in omnes homines in condemnationem; sic et per unius justificationem, in omnes homines in justificationem vitæ.
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 -- dikaiosunen, but the justification -- dikaioma, 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.
These two words, which he had before used, judgment and grace, may be also introduced here in this form, |As it was through God's judgment that the sin of one issued in the condemnation of many, so grace will be efficacious to the justification of many.| Justification of life is to be taken, in my judgment, for remission, which restores life to us, as though he called it life-giving. For whence comes the hope of salvation, except that God is propitious to us; and we must be just, in order to be accepted. Then life proceeds from justification.