Let us read two more passages. Romans 5:18-19 says, "So then as it was through one offense unto condemnation to all men, so also it was through one righteous act unto justification of life to all men. For just as through the disobedience of one man the many were constituted sinners, so also through the obedience of the One the many will be constituted righteous." If we want to understand these two verses, we must give them some thought and pay attention to them. Readers of the Bible agree that these two verses are some of the most difficult verses in the New Testament. We have to pay attention to the wording of them. First, in verse 18, it says, "all men," but in verse 19, it says, "the many." Second, in verse 18 there is the Greek word eis, which is equivalent to the English word to or toward. One version translated this 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." This is not a very accurate translation. The verse can be translated here as "through one offense unto condemnation to all men, so also it was through one righteous act unto justification of life to all men." Now we have to pay a little closer attention to this matter. Verse 18 speaks about one offense, and verse 19 speaks about one man. The one offense denotes the sin of Adam (Rom. 5:14). The one-time sin of Adam was unto the condemnation of all men. This means that the one offense was for the condemnation of all men. Have you seen that just once was enough? It is like saying that once a person makes a fortune, he is prepared to buy many things. The one offense was for the condemnation of all men. In the same way, the one righteous act of Christ was for the justification unto life to all men. It is not correct to translate the verse as the previously mentioned version does, for it would mean that through the one righteous act of Christ, all would have been justified and received life. What is the meaning of eis, translated "unto" in this verse? It means a preparation. It is like the government's printing of many bank notes in the central bank. It is a preparation to be used later for exchange. Even if everyone comes to exchange the notes, the government is prepared. Verse 18 says all men. This means that everyone can receive life. There is no problem here at all. But verse 19 is different. Here it says, "For just as through the disobedience of one man the many were constituted sinners, so also through the obedience of the One the many will be constituted righteous." Here we have the many. Through the disobedience of one man, who is Adam, the many were constituted sinners. Here it does not say that all men were constituted sinners. Why is this so? Let me give you an honest testimony. It may seem as if I am joking. But six years ago, when I first read about the difference between the many and the all, I was a little concerned for the apostle Paul. While I was looking up the original text, I thought if Paul were to use words the way our translators did, it would be a disaster. I was almost praying there, "Don't let such a word be all but be many." Eventually I found out that it is indeed many. What does it mean if we say that through the disobedience of one all men were condemned? This would mean that everyone who is in Adam is a sinner. There would not be one righteous one. This would not be too serious. But the next sentence would be more serious: Through one righteous act all men are justified. This would mean that the gospel need not be preached anymore, for everyone is saved and is justified. There is no mention here of the matter of believing or not and receiving or not. Through the obedience of the One all are saved. Even the unbelieving ones are saved. But this is, of course, not the case. What it says here is, "Through the obedience of the One the many will be constituted righteous." Therefore, what the work of the Lord Jesus has gained is for the many. One must differentiate between all and the many.