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ROMANS CHAPTER 5
OBSERVATION STAGE
Let's take a look at this chapter in its entirety first to see what we can observe from it alone within the context of the book of Romans, and then we will double back and provide elaboration and corroboration.
The observation stage is to teach an individual to focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
Notice that verse one of chapter five continues the context of chapter four:
"having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ"
Immediately below is an excerpt that reviews this context or
************* EXCERPT FROM CHAPTER 4 ************
(v. 4:18 NAS) "In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, 'so shall your descendants be.' (v. 4:19 NAS) Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah's womb; (v. 4:20 NAS) yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, (v. 4:21 NAS) and being fully assured that what God had promised, He was able also to perform. (v. 4:22 NAS) Therefore 'It was reckoned to him as righteousness.' (v. 4:23 NAS) Now not for his sake only was it written that it was reckoned to him, (v. 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him who raised Jesus our Lord from the dead, (v. 4:25 NAS) [He] who was delivered over because of our transgressions, and was raised because of our justification." =
Paul reiterates a key theme of his letter to the Romans, that anyone, Jew or Gentile, who expresses the same faith that Abraham expressed in the promise of God to provide through Abraham's seed a Messiah/Savior, our Lord Jesus Christ, Who was raised by God from the dead and was delivered over because of our transgressions and raised because of our justification - that person has eternal life.
Since God gives life to the dead and created the world - even life - out of nothing and since God fulfilled His promise that Abraham and Sarah would give birth to a son, when Isaac was born, in spite of the fact that this was physically and naturally impossible for both of them, then it has been established that God is capable of fulfilling the promise He made to Abraham and to all of those who express the same faith Abraham did, of justification unto eternal life through faith in Abraham's physical descendant, Jesus Christ.
Notice that the word "promise" repeated in vv. 4:13, 14, 16, 20, 21 and the phrases "the righteousness that comes by faith", (v. 4:13), and "credited... as righteousness", (vv. 4:22, 23, 24) refer to and describe the justification, i.e., being declared as perfectly righteous enough and qualified to have eternal life, of the one who believes in Jesus Christ. This justification is received via a moment of faith alone in Jesus Christ alone whereupon one is declared by God to have such righteousness of God and thereby the free gift of eternal life.
************** END OF EXCERPT FROM CHAPTER 4 *************
"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ"
OBSERVATIONS
"dikaiOthentes ............................................................oun ..ek pisteOs eirEnEn
"Having been justified, (declared righteous by God) then..by faith, .....peace
echomen pros ....ton theon dia .........tou kuriou hEmOn iEsou christou"
we have .toward .......God ..through .the Lord ...our .......Jesus Christ"
"Having been justified, (declared righteous by God) then..by faith =
"DikaiOthentes" is a nominative participle, i.e., a participle acting as a noun; literally "ones who have been justified" [declared righteous by God]. It is in the aorist tense, signifying a completed action in the past. It is also in the passive voice indicating that the individual who has been justified did not participate in anyway to receive that position. Hence, God has performed this finished forever action of justification on the individual who believed. The individual simply trusted in God to do it all for him.
So the context of vv. 4:18-25 continues into chapter 5. We have in view those who have expressed a moment of faith in what Abraham believed (the gospel) and thus have been justified unto eternal life by God as a completed permanent, passive action. Once exercised, the faith is not stipulated as having to continue. It should continue but it no longer needs to be expressed to remain justified. Hence human doing is not required at any time. One simply expresses a moment of trust in God to do it all.
[William R. Newell states, 'Romans Verse By Verse', Kregel, Grand Rapids, Mi, 1994, p. 163]:
"We must note at once that the Greek form of this verb 'declared righteous,' or 'justified,' is not the present participle, 'being declared righteous,' but rather the aorist participle 'having been declared righteous,' or 'justified.'
[or more specifically the nominative form of the aorist participle: 'ones who have been declared righteous once for all time']
"You say, What is the difference? The answer is, 'being declared righteous' looks to a state you are in; 'having been declared righteous [i.e., justified]' looks back to a fact that happened. 'Being in a justified state' of course is incorrect, confusing, as it does, justification and sanctification. 'Whatsoever God doeth, it shall be forever.' The moment you believed, God declared you righteous, never to change His mind."
"dikaiOthentes ............................................................oun ..ek pisteOs eirEnEn
"Having been justified, (declared righteous by God) then..by faith, .....peace
echomen pros ....ton theon dia .........tou kuriou hEmOn iEsou christou"
we have .toward .......God ..through .the Lord ...our .......Jesus Christ"
"having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ" =
We who have expressed a moment of faith alone in Christ alone have been permanently justified, i.e., declared righteous unto eternal life by God. At that instant we began to have a permanent position of eternal peace toward God - never again to be subject to His eternal wrath.
The word rendered "toward", (Greek, "pros", accusative case), with the stationary verb "to have", (Greek, "echO"), means "to have" or "to possess" in this case "peace" in an intimate communion, face to face, on an equal level with God. Hence we do not have in view a moment to moment peace with God in our experience, but an eternal position of peace with God Who is eternal, never again to be subject to His wrath relative to eternal life. Hence we have been eternally reconciled to God.
(v. 5:9 NKJV) "Much more then, having now been justified by His blood, we shall be saved from wrath through Him.
(v. 5:10 NIV) For if, when we were God's enemies, we were reconciled to him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!"
"we have been justified" = "dikaiOthentes", aorist nominative participle signifying a completed action.
Notice that the salvation from God's wrath is defined as reconciliation. It is a result of having been justified as a completed action in the past, (aorist participle). Eternal, not temporal, wrath is in view, since God can still exercise His temporal wrath on errant believers.
[Dr Leon Morris states, ('The Gospel According to John, Wiliam B. Eerdmans Publishing Co., Grand Rapids, Mi, 1971, p. 75-76)]:
"The preposition ["pros" = "with"] implies not merely existence alongside of but personal intercourse. It means more than' meta' = 'with' or 'para' = 'with', 'by', 'near', 'among', and is regularly employed in expressing the presence of one person with another"....According to A. T. Robertson, "the literal idea comes out well, 'face to face with God...[it]...expresses nearness combined with the sense of movement towards God, and so indicates an active relationship." [with a sense of intimacy] So "pros" is used to establish the idea of communion on an equal level."
Certainly if we are declared permanently and absolutely righteous unto eternal life as a completed action in the past, then we are nevermore at enmity with God, rather we are at eternal peace with Him relative to our eternal destiny. Experiential peace with God, on the other hand, is another matter and not in view in this passage.
[The Expositor's Bible Commentary, Zondervan Publishing, Vol 10; Grand Rapids, Michigan, Frank E. Gaebelein, Editor, Commentary on Romans, Everett F. Harrison, 1976, p. 56]:
'''The first of the blessings conveyed by justification is "peace." We have encountered the word in the salutation (1:7) and in an eschatological setting (2:10). Here, however, the milieu is the estrangement between God and man because of sin. Peace takes its meaning from the emphasis on divine wrath in the first section of the Epistle. Observe also, in the present chapter, the occurrence of "wrath" (v. 9) and "enemies" (v. 10). Peace in this setting means harmony with God rather than a subjective [experiential = day to day] state in the consciousness of man.
That the objective meaning is to be adopted in the present passage is put beyond all doubt by the fact that the kind of peace in view is "peace with God." The same expression "with God" is used in John 1:1 to indicate the unity and perfect harmony between the Father and the Son. Since this particular boon is placed first among the benefits of justification, it should be evident how central is the wrath of God to Paul's exposition of the plight of man that God has moved to remedy. Man's plight could be dealt with only through the mediation of our Lord Jesus Christ.'''
[W. R. Newell states, "Romans Verse by Verse, Kregel, Grand Rapids, Mi, 1994,pp. 164-165]:
" 'Peace' means that war is done. 'Peace with God' means that God has nothing against us. This involves:
a) That God has fully judged sin, upon Christ, our Substitute.
b) That God was so wholly satisfied with Christ's sacrifice, that He will eternally remain so: never taking up the judgment of our sin again.
c) That God is therefore at rest about us forever, however poor our understanding of truth, however weak our walk. God is looking at the blood of Christ, and not at our sins. All claims against us were met when Christ 'made peace by the blood of His cross.' [Col 1:20]...
Our peace with God is not as between two nations before at war; but as between a king and rebellious and guilty subjects. While our hearts are at last at rest, it is because God, against whom we sinned, has been fully satisfied at the cross. 'Peace with God through our Lord Jesus Christ' does not mean peace through what He is now doing, but through what He did do on the Cross. He 'made peace' by the blood of His cross. All the majesty of God's holy and righteous throne was satisfied when Christ said, 'It is finished.' And, being now raised from the dead, 'He is our peace.' [Eph 2:14] But it is His past work at Calvary, not His present work of intercession, that all is based on; and that gives us a sense of the peace which He made through His blood."
"having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ" =
Since the particular kind peace toward God in view is exclusively through our Lord Jesus Christ; and since those who have been justified by faith are not pictured in this context as leading sinlessly perfect lifestyles in order to be constantly at peace with God in their experience; then experiential (moment to moment) peace with God, which is dependant upon ongoing righteouos behavior, is not in view in 5:1.
We who have expressed a moment of faith and have been permanently justified, i.e., declared righteous unto eternal life by God, at that instant begin to have a permanent position of eternal peace toward God - never again to be subject to His eternal wrath. On the other hand, this cannot have ones daily life in view because this depends upon the individual and can vary from moment to moment. Notice that the peace toward God in view is exclusively a matter of a moment of faith and is exclusively through our Lord Jesus Christ. So there is no guarantee in view in the context of Romans that the day to day experience of one who has been justified will always be at peace with God and not subject to God's temporal wrath.
This is corroborated in a number of ways in this passage:
1) The absence in the text at hand of anything that points to a justified individual having peace with God in ones day to day experience.
2) The fact that having peace with God in one's daily experience demands human doing which is not stipulated as a requirement toward the peace received in Romans 5:1. The verb rendered "having been justified" is in the passive voice signifying that human doing is excluded, especially ongoing faithfulness.
3) Romans 5:1 stipulates that the peace toward God is exclusively through our Lord Jesus Christ. No one else is stipulated.
4) The experiential, moment to moment peace is not in view in this passage as guaranteed in the life of the one who has been justified by faith. There is made no mention of any effort on the part of the individual to experience the experiential peace of God which requires one to continue to be faithful to the Lord in all that one does.
5) Verse 9 stipulates that we who have been justified will be saved from God's wrath: "Since we have now been justified by His blood, how much more shall we be saved from God's wrath through Him!" This corroborates that we who have been justified are at peace with God relative to never being subject to God's eternal wrath.
This being said, this can only be an eternal, positional peace toward God, no longer at enmity with Him, i.e., no longer under His eternal wrath, rather than a day to day experiential peace with God.
D) ALTERNATIVE READING OF LET US HAVE PEACE TOWARD OR WITH GOD IS RULED OUT
"having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ" =
Note that an alternate reading of Ro 5:1 which is found in some manuscripts of "let us have peace toward God" = "echwmen", with a long o, ('w') rather than the short o, subjunctive mood = objective possibility but not certainty as a result of our justification must be over ruled on the basis of earlier manuscript evidence. The discovery of the Wyman vellum fragment, (0220) dated latter 3rd century supports echomen, short "o", indicative mood which predates other manuscripts with the long "o", subjunctive mood.
Furthermore the indicative mood which occurs throughout this passage establishes a context of statement of fact and not objective possibility, so 'echomen', indicative mood fits best.
Finally, if one is declared absolutely righteous as a completed action in the past, then one is in fact no longer at enmity with God relative to eternal life, rather one is at eternal peace with Him.
[Daniel B. Wallace, PhD, "Do Christians Have Peace with God? A Brief Examination of the Textual Problem in Romans 5:1", Dallas Theological Seminary, http://www.bible.org/docs/soapbox/rom5-1.htm]:
'''At issue is not two different translations of the same word, but two different words—or, rather, two different forms of the same Greek word. The difference in spelling is one letter (either an omicron or an omega—that is, either a short ‘o’ [o] or a long ‘o’ [w]), but the difference in pronunciation, as far as we can tell, was nil in the first century AD. This is not to say the difference in meaning was nil! Spelled with an omicron, the verb is in the 0indicative mood—“we have peace”; spelled with the omega, the verb is in the subjunctive mood—“let us have peace.”
...A number of important witnesses have the subjunctive ecwmen (“let us have”) for ecomen (“we have”) in v. 1. Included in the subjunctive’s support are Í* A B* C D K L 33 1739* lat bo and many other witnesses. But the indicative is not without its supporters: Í1 B2 F G P Y 0220vid 1241 1506 1739c 1881 2464 and many other witnesses. If the problem were to be solved on an external basis only, the subjunctive would be given the palm. Clearly, the “A” rating in the UBS4 is overly generous. However, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220). Although given a probable vote in this direction (“vid”) by the editors of the standard critical texts, this is due to the fact that the fragment is shorn right in the middle of the letter. An examination of the manuscript, with attention to how the scribe shaped his omicrons and omegas, indicates that the letter could only be an omicron. Second, the first set of correctors is usually of equal importance with the original hand. Hence, Í1 should be given equal value with Í*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220, Í1 1241 1506 1881 et alii), Western (in F G), and Byzantine (noted in the Nestle text as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original.
...In light of the indecisiveness of the transcriptional evidence (what a scribe would be likely to have produced), intrinsic evidence (what an author would be likely to have written) could play a much larger role. This is indeed the case here.
First, the indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive—the “let us” exhortations—up till this point (and this in a diatribal quotation), while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5.
Second, Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1.
Third, as Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC] 1.257).
Fourth, the notion that eirEnEn echomen can even naturally mean “enjoy peace” is problematic—yet this is the meaning given to the subjunctive by virtually all who consider the subjunctive to be original. This point is elaborated on below.
The subjunctive here has often been translated something like, “Let us enjoy the peace that we already have.” Only rarely in the NT does the verb mean “enjoy” (cf. Heb 11:25), and it probably never has this as a primary force in the subjunctive. Thus, if the subjunctive were original, it probably would mean “let us come to have peace with God,” but this notion is entirely foreign to the context, particularly to the fact that justification has already been applied. '''
So it is the individual who has been justified through faith once for all time, i.e., the believer, who is in view. And one of the key benefits of being justified by faith is a permanent positional state of peace with God, never again to be under His eternal wrath.
Previously, the unsaved individual was at enmity with God all the time but once reconciled to God through faith alone in Christ alone, he is no longer in a position of being God's enemy:
(v. 5:10 NIV) "For if, when we were God's enemies, we were reconciled to him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!
(v. 11 NAS) And not only [so], but we are also boasting in God, through our Lord Jesus Christ, through Whom now we did receive the reconciliation"
(v. 2 NKJV) "through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God."
OBSERVATIONS
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom [Jesus Christ] we have gained access by faith into this grace in which we now [have begun and continue to forever] stand. And we rejoice [boast] in the [sure] hope of the glory of God." =
(v. 2 Greek) "di' ..........hou ....kai .tEn prosagOgEn eschEkamen tE .......pistei dis ..
......................"through Whom also the access ..........we have had .by the faith ..into
tEn charin tautEn en hE ......hestEkamen ......................................................
the .grace .this .....in .which we have begun and continue to forever stand..
kai kauchOmetha .ep elpidi tEs ......doxEs .........tou .theou."
and we boast .........in ..[sure] hope ..of the glory .......of God."..
The Greek verb "hestEkamen" rendered in the NIV, "[into the grace into which] we [had begun and] now stand [forever] (NAS: "we have stood"), is in the perfect tense. Hence it conveys an action completed in the past with ongoing effect in the present. So we who have been declared righteous by God unto eternal life by our expression of a moment of faith alone, "we now stand", i.e., have gained a position of access into this grace of eternal peace with God which had begun when we expressed that moment of faith; and this grace position continues forever, (perfect tense). This is a statement of receiving an eternal standing, i.e., position of grace with God which includes being at eternal peace with God, no longer subject to His eternal wrath. It is thus not a stipulation of ones day to day experience.
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God." =
Those of us who have been justified by expressing the faith of Abraham, (the gospel), have gained access into this grace of God into which we have begun standing in and now continue to stand: an eternally secure communion of peace with God - nevermore under His eternal wrath. The particular grace of God in view includes that which is stipulated in verse 1: An eternally secure communion of peace with God. Notice that it is our Lord Jesus Christ through Whom we have access into this particular grace with God by a moment of faith alone in Him alone which includes an intimate communion of eternal peace with God. The particular grace with God had begun at the moment we began expressing the faith of Abraham, (the gospel), and it is stipulated as including an ongoing, eternally secure communion of peace with God by virtue of the perfect tense Greek verb, " hestEkamen" = "we [have stood and] now stand"
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God" =
1) TO REJOICE = TO EXPRESS THE EMOTION OF JOY IN A BOASTFUL MANNER
"And [we] rejoice [boast] in hope of the glory of God" =
"we rejoice" = "kauchOmetha" = boast, glory.
We who have been justified are now in a position of new opportunity to rejoice, i.e., express the emotion of joy in a boastful manner in sure hope of participating in and expressing the eternal glory of God. This is not a statement that everyone who has been justified will inevitably and always rejoice in sure hope of the eternal glory of God, for the context of chapter 5 supports positional declarations as opposed to inevitable experiential ones.
Notice that the boasting is in the grace of God through the Lord Jesus Christ and Him alone, hardly an egotistical boasting on the part of one who has been justified by a moment of faith alone in Christ alone - totally by the grace of God.
a) THE HOPE OF THE GLORY OF GOD IS A SURE AND CERTAIN HOPE
"In [sure] hope of" =
"hope" = "elpidi" = [Vines, p. 233]: "favorable, confident expectation"
The Greek word "elpidi", rendered "hope," signifies certainty as opposed to possibility, especially considering that it is based on the guarantee of receiving and expressing the glory of God by God Himself. Hence, the individual who has been justified can now rejoice boastfully in sure and certain hope of receiving the eternal glory of God - especially since it depends upon God alone. Note the passive voice of "DikaiOthentes" rendered "having been justified" in v. 5:1 which indicates that we did not participate in anyway to receive that justification.
And we rejoice [boast] in the [sure] hope of the glory of God' =
Notice that the context of verses 5:1-2 is one of a declaration of the position of new opportunity which we who have been justified have received, as opposed to our day to day experience. The phrase within this context, "we rejoice in the [sure] hope of the glory of God," contains the Greek verb "kauchOmetha", rendered "rejoice", which in the present tense, indicative mood, i.e., a statement of fact that we who have been justified [are in a position to] rejoice in sure hope of receiving and expressing the eternal glory of God. Hence to conclude that all of us who have been justified will inevitably rejoice boastfully in sure hope of receiving and expressing the glory of God is unwarranted and unsupported in Scripture.
"And we rejoice [boast] in the [sure] hope of the glory of God." =
"glory of God" = "doxEs tou theou" = The expression of the honor, power & holiness of God.
Evidently those who have become justified will not just observe God's glory, they will enter into it. They can look forward to receiving, participating in and reflecting the glory of God. For nothing can exist in eternity with God short of participating and reflecting the glory of God.
a) [Compare Ro 1:16-17; 3:21-24]:
(v. 16) "For I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.
(v. 17 NKJV) For in the gospel a righteousness from God is revealed [in one to mankind] from faith to faith, [i.e., out of ones belief in the gospel to faithfulness in ones life to that belief] just as it is written: 'The righteous will live [out the length of their lives] by faith.' "
(v. 3:21) But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23) for all have sinned and fall short of the glory of God,
(v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus."
Notice that the subject that God requires that mankind be righteous in order to be saved unto eternal life continues from the beginning of the Book of Romans. But it is declared that all men have sinned and fall short of the glory and hence are unacceptable to spend eternity with God. So man must possess the righteousness from God, the standard of God's glory in order to be acceptable to God.
(v. 5:3 NIV) "Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance;
(v. 5:4 NIV) perseverance, character; and character, hope.
(v. 5:5 NIV) And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, Whom he has given us."
OBSERVATIONS
(v. 1 NAS) "having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ, (v. 2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God. (v. 3 NIV) Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; (v. 4 NIV) perseverance, character; and character, hope." =
(v. 3) "ou monon de .alla kai kauchOmetha en tais thlipsesin .......................eidotes
........"Not only ..and but also we boast .........in .the .tribulations[sufferings] knowing
hoti hE .thlipsis .....hupomonEn katergazetai
that the tribulation endurance ..works out;
(v. 4) hE .de ..hupomonE dokimEn hE .de ...dokimE elpida"
..........the and endurance proof ......the .and proof ....[sure] hope"
"thlipsesin" = sufferings, life's afflictions. The word rendered "sufferings" and "suffering" refers to afflictions as if they are a given to all individuals, hence life's afflictions in general which come to all individuals.
Paul says, 'Not only are we, who have been justified by faith, now in a position to rejoice in sure and certain hope of receiving the eternal glory of God; but we are also in a position of new opportunity to rejoice in the inevitable sufferings that come to all individuals, justified or not. The position of new opportunity of having the capacity and reasoning to rejoice in life's afflictions is stated as a statement of fact. We who have been justified are in a new position that affords a new opportunity. Hence we who have been justified are exhorted to respond. Sufferings are inevitable in life for all individuals, but now that we are justified, we are in a position of rejoicing in sufferings and should do so because we can benefit from them now and in eternity as explained in the next two verses.
III cont.) [Ro 5:3-5 cont.]:
(v. 3 NIV) "Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance;
(v. 4 NIV) perseverance, character; and character, hope.
(v. 5 NIV) And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, Whom He has given us."
(v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,, (v. 2 NIV) Through Whom we have gained access by faith into this grace in which we [had begun and] now stand. And we rejoice [boast] in the [sure] hope of the glory of God. (v. 3 NIV) Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; (v. 4 NIV) perseverance, character; and character, hope." =
(v. 3) "ou monon de .alla kai kauchOmetha en tais thlipsesin .......................eidotes
........"Not only ..and but also we boast .........in .the .tribulations[sufferings] knowing
hoti hE .thlipsis .....hupomonEn katergazetai
that the tribulation endurance ..works out;
(v. 4) hE .de ..hupomonE dokimEn hE .de ...dokimE elpida
..........the and endurance proof ......the .and proof ....[sure] hope
Therefore since we have been justified by faith, we are stipulated as being in a position of new opportunities. We are exhorted to rejoice in our sufferings because we are to know that suffering produces perseverance; perseverance, character and character, a sure hope of eternal glory of God and of being delivered through daily afflictions by God.
The Greek phrase "eidotes hoti" rendered "knowing that" implies that we who have been justified are now in a position to know something, evidently as a result of having been justified. The Greek word "eidotes" comes from the Greek word 'oida' which means to know by intuition or perception as opposed to know by experience, implying in this context that God Himself has provided this knowledge as an impartation to us who have been justified. This is corroborated later by verse 5's declaration as follows: "And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, Whom He has given us." Hence the Holy Spirit having been imparted to us who have been justified through the pouring out of God's love within us provides this intuitive "knowing."
The context continues to have points of position of new opportunity in view for we who now have been justified. The verb "kateregazetai", literally "works out," is in the indicative mood, i.e., a statement of fact, rendered "produces", (NIV), "brings about", (NAS). This corroborates the context of points being made about new positions of opportunity for us "since we have been been justified", (v. 5:1). Notice that chapter five begins with the phrase, "Therefore, since we have been justified by faith," after which follows all of these new positions of opportunity.
The word "hupomonEn" is rendered "endurance" or perseverance, (NIV, NAS), in the phrase "knowing that suffering produces perseverance."
It is thus implied that life's afflictions for we who have been justified can bring about a capacity for perseverance. This is provided that one trusts God in their circumstance of suffering and thereby comes out of those afflictions alive and whole - not all will. Surviving afflictions whole produces perseverance, which result is enabled through faith in God to us who have been justified.
The verse goes on to say that perseverance leads to "dokimEn", literally, "proof". "DokimEn" means tested or proved out. In this context, an individual is proved out or declared as successfully tested by persevering under afflictions and surviving intact, as a whole person, those afflictions. The word is thus rendered "proven character", (NAS), "character", (NIV).
In the final phrase of verse 4, we return to the word "elpida" = a sure hope. The sure hope is connected to the phrase "we" of verse 1, wherein we who have been justifed not only have sure hope of receiving and participating in the eternal glory of God, but we also have sure hope that trusting in God will enable us to persevere through afflictions thus developing our character. Hence we can rejoice all the more.
[William R. Newell, "Romans, Verse-by-Verse, Kregel Classics, Grand Rapids, MI, 1994, pp. 167-8]:
"So now we find that not only does the believer look back to peace made with God at the cross; at a God smiling upon him in favor; and forward to his coming glorification with Christ, but he is able also to exult in the very tribulations that are appointed to Him...
The word [tribulations] means pressure, straits, difficulties...
The Divine process is as follows: God brings us into tribulations, and that of all sorts; graciously supplying therewith a rejoicing expectation of deliverance in due time; and the knowledge that, as the winds buffeting some great oak on a hillside cause the tree to thrust its roots deeper into the ground, so these tribulations will result in steadfastness, in faith and patient endurance; and our consciousness of steadfastness - of having been brought by grace through the trials, - gives us a sense of Divine approval, or approvedness, we did not before have; and which is only found in those who have been brought through trials, by God's all-sufficient grace. This sense of God's approval arouses within us abounding 'hope' - we might almost say, hopefulness, a hopeful, happy state of soul."
[Expositors, op cit., p. 56]:
"Suffering has this value, that it produces 'perseverance,' or 'steadfast endurance.' This is a suitable element to go along with tribulation, because it denotes resistance to pressure, literally, 'a bearing up under it.' One does not take the pressure passively by abjectly giving in to it, as much Oriental philosophy counsels its devotees to do. Christ 'endured' the cross and thus triumphed over it. Right here lies one of the distinctives of the Christian faith, in that the believer is taught to glory and rejoice in the midst of suffering rather than to sigh and submit to it as a necessary or inevitable evil.
The value of perseverance is that it develops 'character.' "
[The Bible Knowledge Commentary, Walvoord & Zuck, Eds., Victor Books, USA, 1988, p. 456]:
'''5:3-4. Believers can enjoy the peace with God that has been achieved and the glorious future in God's presence that awaits them. But how should they react to the experiences of life that are often adverse and difficult? They are to rejoice in their sufferings. The word "rejoice" is kauchOmetha, the same word in verse 2. 'Sufferings' is thlipsesin 'afflictions, distresses, pressures.'
This is more than mere Stoic endurance of troubles, even though endurance or steadfastness is the first result in a chain reaction outgrowth from distress. This is spiritual glorying in afflictions because of having come to know (from oida, 'to know by intuition or perception') that the end product of this chain reaction (that begins with distress) is hope. Suffering brings about perseverance hypomonEn, 'steadfastness,' the ability to remain under difficulties without giving in.... Only a believer who has faced distress can develop steadfastness. That in turn develops character (dokimEn ['proof'] has here the idea of 'proven character'), which in turn results in hope. As believers suffer, they develop steadfastness; that quality deepens their character; and a deepened, tested character results in hope (i.e., confidence) that God will see them through.'''
III cont.) [Ro 5:3-5 cont.]:
(v. 3 NIV) "Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance;
(v. 4 NIV) perseverance, character; and character, hope.
(v. 5 NIV) And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, Whom He has given us."
(v. 5 NIV) "And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, Whom He has given us." =
"hE de ..elpis .ou ..kataischunei ............hoti .......hE .agapE
"the and hope not does make ashamed because the love
tou theou .ekkechutai ..............en tais .kardiais hEmOn
of ..God ...has been poured out in the ..hearts ...our
dia ........pneumatos hagiou .tou dothentos ..............hEmin"
by [the] Spirit ..........Holy ...the .having been given to us"
We who have been justified, who are stipulated as having sure hope of the eternal glory of God and of being delivered through faith in God through our daily afflictions, will not have that sure hope disappoint us. This is because we are in a position of having God's love poured out into our hearts, (minds), by the Holy Spirit Whom God has given us who have been justified. The phrase "he agape tou theou" rendered God's love refers to the specific, absolute agape love of God which is wholly self-sacrificing and righteous, never prejudiced or self-serving.
The phrase "Because God has poured out His love into our hearts..." begins with the word "because" and then explains the reason why our sure hope of receiving and participating in the eternal glory of God does not disappoint us. In view are "we who have been justified, "(v. 5:1), who rejoice in and persevere by faith in God through daily afflictions developing godly characters which in turn corroborates our sure hope of God's faithfulness all the more. Hence the phrase "because God has poured out His love into our hearts" implies that God sees us successfully through daily afflictions when we rejoice in them with a view to trusting in God to do this. This success in trusting God through suffering in our daily lives testifies to His willingness and capacity to see us through to the reception of the eternal glory of God. Hence the phrase "And hope does not disappoint us" is reinforced as a reality in our daily experience. Evidently God's love poured out into our hearts (minds) provides information in 'our hearts' (minds) to us who have been justified which enables us to successfully come through daily afflictions.
The word rendered "heart" means mind:
[Vines Expository Dictionary of Old and New Testament Words, W.E. Vine, Edited by F. F. Bruce, Fleming H. Revell Co. Old Tappan, N.J., 1981, pp. 206-207]:
"The word came to stand for man's entire mental and moral activity, both the rational and the emotional elements... As to its usage in the N.T. it denotes (a) the seat of physical life, Acts 14:17; Jas. 5:5; (b) the seat of moral nature and spiritual life, the seat of grief, John 14:1; Rom. 9:2; 2 Cor 2:4; joy, John 16:22; Eph. 5:19; the desires, Matt. 5:28; 2 Pet 2:14; the affections, Luke 24:32; Acts 21:13; the perceptions, John 12:40; Eph. 4:18; the thoughts, Matt. 9:4; Heb. 4:12; the understanding, Matt. 13:15; Rom. 1:21; the reasoning powers, Mark 2:6; Luke 24:38; the imagination, Luke 1:51; conscience, Acts 2:37; 1 John 3:20; the intentions, Heb 4:12; cp. 1 Pet 4:1; purpose, Acts 11:23; 2 Cor 9:7; the will, Rom. 6:17; Col. 3:15; faith, Mark 11:23; Rom. 10:10; Heb. 3:12. The heart, in its moral significance in the O.T., includes the emotions, the reason and the will."
The Greek phrase "ou kataischunei" rendered "does not disappoint," literally "does not make ashamed," refers to the certainty of God in providing the eternal glory of God and deliverance through daily afflictions for we who have been justified who rejoice in our sufferings.
The reason we who have been justified will not be disappointed, i.e., we will not be shamed in our dependence upon sure hope of eternal glory and deliverance through daily afflictions by God, is that "the love of God has been poured out in our hearts by the Holy Spirit Who has been given to us." This implies that the Holy Spirit has become the permanent possession of we who have been justified and reminds us of God's love in such a way that it is poured out in our hearts, (minds), i.e., we are constantly being reminded of God's love for us which sees us through our daily afflictions, gives us confidence that God is working out our daily afflictions with us, and all of this reminds us of our sure hope of receiving the eternal glory of God.
[The Bible Knowledge Commentary, (BKC), Walvoord and Zuck, Eds., NT Edition, Victor Books, USA, 1988, pp. 456-7]:
'''5:5. A believer's hope, since it is centered in God and His promises, does not disappoint him. 'Disappoint' means 'put to shame because of disappointment' in the unfulfilled promises...
The reason this hope (resulting finally from affliction) does not disappoint is that God has poured out His love into our hearts. God's love, so abundant in believer's hearts (cf. 1 John 4:8, 16), encourages them on in their hope, and this love is poured out by (better, 'through,' dia with the genitive) the Holy Spirit, Whom He has given us. The Holy Spirit is the divine Agent who expresses to a believer the love of God, that is, God's love for him. The reality of God's love in a believer's heart gives the assurance, even the guarantee, that the believer's hope in God and His promise of glory is not misplaced and will not fail."
(v. 5 NIV) "And hope does not disappoint us, because God has poured out His love into our hearts by the Holy Spirit, Whom He has given us." =
Given the context of one positional statement after another, the phrase 'the Holy Spirit Whom He [God] has given us' implies that the Holy Spirit is permanently given to all who have been justified. Notice that a purpose is stipulated for God giving the Holy Spirit to all who have been justified, namely so that we who have been justified have God's love poured out into our hearts, (minds), so that we are not disappointed in our sure hope of receiving the eternal glory of God and of being delivered through daily afflictions. Since we who have been justified have a position whereby we can rejoice in sure hope of receiving the eternal glory of God - a permanent eternal position; and since the purpose of the Holy Spirit Who has been given us is as a constant Reminder of this eternal hope; and since there are no words to the effect that the gift of the Holy Spirit to us is temporary or conditional to our response of some kind; then the possession in view of the Holy Spirit is a permanent possession.
E) WE WHO HAVE BEEN JUSTIFIED ARE EXHORTED TO DO MORE THAN RESIGNING OURSELVES TO OUR SUFFERING
[BKC, op. cit., p. 456]:
"This is more than mere Stoic endurance of troubles, even though endurance or steadfastness is the first result in a chain reaction outgrowth from distress. This is spiritual glorying in afflictions because of having come to know (from oida, 'to know by intuition or perception') that the end product of this chain reaction (that begins with distress) is hope. Suffering brings about perseverance hypomonEn, 'steadfastness,' the ability to remain under difficulties without giving in.... Only a believer who has faced distress can develop steadfastness. That in turn develops character (dokimEn ['proof'] has here the idea of 'proven character'), which in turn results in hope. As believers suffer, they develop steadfastness; that quality deepens their character; and a deepened, tested character results in hope (i.e., confidence) that God will see them through."
(v. 5:6 KJV) "For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]."
OBSERVATIONS
(v. 3:23 NIV) "for all have sinned and fall short of the glory of God...... (v. 5:5 NAS) and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. (v. 5:6 KJV) For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]." =
(v. 5:6 GREEK) "Eti ..gar [ei ge] christos ontOn hEmOn asthenOn .....................[eti]
..........................."Still for [if yet] Christ ....being .we ........being without strength [still]
kata .............kairon huper asebOn apethanen"
according to time ....for .....ungodly died"
The word "gar" rendered "for" in v. 5:6 means "because." It indicates that an explanation of v. 5:5 is forthcoming. Recall that v. 5:5 says as follows: "and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us," which has in view "we who have been justified" which context began chapter 5 and has not changed. Then begins the explanation in verse 5:6, "for, [ = because] when we were yet without strength" describing a condition of "We who have been justified," (v. 5:1) at a time "when we were yet without strength." The Greek adjective, "asthenOn" rendered "without strength, in the KJV, literally "being without strength" refers in this context not to physical weakness, for Christ did not die predominately for our physical weaknesses, but for our spiritual weakness - the sin nature as evidenced by acts of sin, a lack of God's righteousness, cf. Ro 1:16-17; 3:21-24).
The word "asebOn" is rendered "the ungodly" in the verse rendered "Christ died for the ungodly" in virtually all English translations. This universal English rendering is without modifying words which would limit the extent of "asebOn" to a population less than all mankind who will ever live. There is actually no definite article in the Greek rendered "the" connected with "asebOn", nor any noun for it to modify in the text. It appears all by itself. On the other hand, English grammar requires "the" in this context.
Furthermore, "asebOn" is an adverbial adjective meaning "ungodly" in the genetive case linking it as a modifier to the word "huper" rendered "for" and the subject and verb of the phrase, "Christ died for the ungodly."
[Syntax of New Testament Greek, Brooks and Winbery, Lanham, MD, 1979, pp. 8, 11]:
"The basic function of the genetive [case] is to describe and define."
Hence in the case of Romans 5:6 the quality of ungodliness is in view which quality applies to all mankind, and not just 'we who have been justified' as some maintain..
Finally, it was previously established that "all men have sinned and fall short of the glory of God," (v. 3:23), hence all men are ungodly, which corroborates the unmodified "asebOn" in v. 5:6 refers to the fact that Christ died for all men whoever lived.
Limiting "asebOn" to those who have been justified, as some maintain, would not make sense, for a number of reasons, not the least of which 'we who have been justified' the main subject since v. 5:1, have already been described as "without [spiritual] strength," i.e., ungodly in the first part of verse 5:6. So to say, 'When we who have been justified were 'without strength', i.e., ungodly, Christ died for we who have been justifed who are ungodly would be awkward and redundant. Secondly, since all men are ungodly, justified or not, and since there is no restriction on the word "asebOn" to limit this word to just those who have been justified; and since those who have been justified are part of all mankind who by nature are all ungodly from conception - many of whom had not been born when Christ died, then "asebOn" rendered "ungodly" must refer to all mankind of which 'we who have been justified' are a part. God has in view from His eternal perspective, the ungodly, i.e., all of humanity, more specifically the sins of all mankind of all time for which Christ died - in due time, i.e., at the historical moment which God decreed that this should happen. Notice that all humanity is in view in this verse from all ages; yet not all humanity was historically present or had already died before Christ died. Hence it is from God's eternal, timeless perspective that we are viewing this verse.
(v. 5:7 NAS) "For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die."
OBSERVATIONS
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23) for all have sinned and fall short of the glory of God... (v. 5:1 NIV) having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ ... (v. 5:7 NAS) For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die." =
(v. 5:7 GREEK) "molis ..gar huper dikaiou .....tis .......apothaneitai huper ..........gar
..........................."Hardly for .for .....a just one anyone will die .........on behalf of for
tou .agathou ..tacha ....tis ...........kai ...tolma .........apothanein
the .good one perhaps someone even .dares......... to die
(v. 5:8) sunistEsin de ..tEn heautou ..agapEn eis hEmas ho ....theos hoti ..eti
.............commends but the of himself love .....to ..us .......[the] God ...that .still
hamartOlOn ontOn hEmOn christos huper hEmOn .apethanen"
sinners .........being .we ........Christ ...for .....us .........died"
Paul points out that from an observation of the behavior of mankind in history as opposed to conveying a spiritual and eternal standing before God: Hardly anyone has been observed offering to die for a just man. The word "dikaiou" in verse 5:7, literally 'a just one', is rendered a "righteous man" in the NIV and NAS versions. "Dikaiou" is without the definite article and does not convey the same meaning as the phrase "DikaiOthentes" rendered "having been justified" that began this discussion in verse 5:1; the latter implying from vv. 4:24-5:1 that God has provided His absolute righteousness through faith in Jesus Christ, (cf. 3:21-3). So "dikaiou" in verse 5:7 instead conveys a relative righteousness compared to the rest of mankind, i.e., a relatively higher standard of moral and ethical behavior. So Paul is saying that hardly for someone who behaves on a higher moral and ethical plan, will one offer to die. Further consideration leads to Paul's next statement, in the second clause of verse 5:7, that perhaps one might offer to die for "tou .agathou" rendered the good one, i.e., one who is not only relatively moral and ethical compared to the rest of humanity, but who does good, i.e., is benevolent and self-sacrificing for his fellow man. Hence he is characterized as 'the good one'. This is a relative good, not a godly or absolute good. The latter being required to be justified unto eternal life before God, (cf. 3:21-3).
[Expositor's, op. cit., p. 59]:
"Paul is illustrating a point from ordinary life. It is a rare thing, he says, to find a person ready to die for an upright man, but conceivably it would be easier to find one willing to die for a good man. Evidently the 'good man' stands on a higher plane than the 'righteous man.'...
The righteous man is righteous, but nothing more.... the good man, while not lacking righteousness, goes beyond the other by being kind and benevolent...."
(v. 5:8 ASV) "But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us."
OBSERVATIONS
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23) for all have sinned and fall short of the glory of God, (v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus. (v. 5:6 KJV) For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]. (v. 5:7 NAS) For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. (v. 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us." =
The sacrificial death of Jesus Christ for the ungodly = all mankind, is compared to one who would rarely die for a relatively righteous man or might possibly die for a man of relative human good on the basis of worthiness of the individual(s) for that sacrifice. This is a stark contrast between dying for a relatively righteous or even a good individual on one side and ungodly mankind on the other - especially if the One dying for the ungodly [= all mankind] is the Son of God, Jesus Christ Himself! The voluntary sacrificial death of Jesus Christ for ungodly mankind is portrayed as an astounding and absolutely gracious act for unworthy mankind.
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23) for all have sinned and fall short of the glory of God, (v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus (v. 3:25a NAS) Whom God displayed publicly as a propitiation in His blood through faith [for a display]. (v. 3:25b NAS) This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed. (v. 5:6 KJV) For when we were yet without strength, in due time Christ died for [the] ungodly [=all mankind]. (v. 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us." =
(v. 5:8) "sunistEsin .de ..tEn heautou ...agapEn eis hEmas ho theos
............."commends .but the .of himself love ......to .us .............God
hoti eti ..hamartOlOn ontOn hEmOn .christos huper
that still sinners .........being .we .........Christ ...for
hEmOn apethanen"
us .........died"
The word "sunistEsin", literally commends or recommends = worthy of notice, is rendered "demonstrates" in the NIV and NKJV. It describes God's action through the death of His Son Jesus Christ in order to commend/recommend, i.e., demonstrate His love for us sinners who have been justified. But not only for us who have been justified did Christ die, but for all mankind as previously stipulated.
The phrase "eti hamartOlOn ontOn hEmOn" rendered "while we were yet sinners", (NIV), is stipulated as the reason why, and is thus attached in history to the event and time when, Christ died. This phrase is limited in view to 'we who have been justified' as established in v. 5:1 and continued to this point. The grammatical construction of verse 8, however, does not limit the effectiveness of Christ's death on the cross to just those who have been justified. It states that Christ died for a group of people who have been justified without restricting it to that group. There is absent in this phrase any exclusionary construction which rules out the group of people who will not become justified.
The death of Christ has previously been portrayed as done for all humanity throughout the ages, (cf. Ro 3:21-25). Furthermore, all mankind has been previously portrayed in Romans as being sinful, (Ro 3:23), i.e., ungodly. So any select group of humanity for whom Christ exclusively died, such as one during the time of Christ's death, or a select group of people while they were still sinners who are no longer sinners, (if that were possible in this mortal life - and it is not), or only those who will be justified is not in view.
(v. 5:9 NKJV) "Much more then, having now been justified by His blood, we shall be saved from wrath through Him."
OBSERVATIONS
(v. 5:6 KJV) "For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]. (v. 5:7 NAS) For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. (v. 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. (v. 5:9 NKJV) Much more then, having now been justified by His blood, we shall be saved from wrath through Him." =
The words "much more" at the beginning of verse 5:9 point emphatically to further details being offered relative to what was just stipulated in the previous verse, (5:8): of God's demonstration of His love for us via Christ's death for us. These further details are that we who who have been justified by His blood will experience the result of being saved from God's eternal wrath.
The phrase "sOthEsometha .....di .autou apo ...tEs orgEs", literally:
...................."we shall be saved by Him ...from .the wrath"
and rendered "we shall be saved from wrath through Him," refers to being delivered from experiencing the anger, indignation and eternal punishment of God toward us for our evil.
Since it is evident that sin brings God's wrath, (cf. Romans 2:5), and since we who have been justified are not stipulated as sinlessly perfect and since the phrase "sOthEsometha di autou apo tEs orgEs" rendered "we shall be saved from wrath, (NIV), points to a future time of God's judgment, then the wrath in view is God's eternal wrath, not His temporal wrath.
The phrase "having been justified by His blood we shall be saved from wrath through Him" is by and large a repeat of verse 5:1 which began this chapter: "having been declared righteous [i.e., justified], then, by faith, we have peace toward God through our Lord Jesus Christ," more specifically faith in the salvific value to us of Christs death for the sins of all mankind. Verses 5:1 and 5:9 have in view those who have been justified by faith in Jesus Christ. Furthermore, verse 5:9 is an emphatic repeat of verse 5:1. It more specifically indicates that Christ's sacrifice was through His blood. The phrase "we shall be saved from wrath through Him," parallels "we have peace with God" in 5:1 and refers to we who have been justified by faith in Christ's blood sacrifice resulting in we being saved from God's wrath, specifically the eternal wrath of God. This corroborates the meaning of the phrase from 5:1, "we [who have been justified] have peace toward God through our Lord Jesus Christ to mean having an eternal peace with God, nevermore subject to His eternal wrath. Salvation from temporal wrath is not in view.
[BKC, op. cit., p. 456]:
"The participle translated 'have... been justified' ('declared righteous) ties these verses to the argument at the beginning of the chapter (cf. v. 1). The immediate connection, however, is with what preceded (vv. 6-8). God gave proof of His love by having Christ die in the place of humans 'while we were still sinners.' Because of the sinner's response by faith (v. 1) to Christ's sacrifice on the cross, God has declared Him righteous. Certainly that now-declared-righteous person will not be forsaken by God's love, which has been poured out effusively in His heart. Since the divine dilemma of justification (3:26), has been solved on the basis of Jesus' shed blood (cf. 3:25), certainly Jesus Christ will see that justified sinners will be saved from God's wrath. Believers will never be condemned to hell."
(v. 5:6 KJV) "For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]. (v. 5:7 NAS) For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. (v. 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. (v. 5:9 NKJV) Much more then, having now been justified by His blood, we shall be saved from wrath through Him." =
The phrase "justified by His blood" refers specifically to Christ's sacrifice wherein He died for the ungodliness of ungodly mankind, (cf. 5:8) via a critical loss of His blood. Hence justification can be accurately described as being by His blood.
(v. 3:22) "This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23) for all have sinned and fall short of the glory of God,
(v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus.
(v. 3:25a NAS) Whom God displayed publicly as a propitiation in His blood through faith [for a display]."
(v. 23) "for all have sinned and fall short of the glory of God, (v. 24) and are justified freely by His grace through the redemption that came by Christ Jesus, (v. 25a NAS) Whom God displayed publicly as a propitiation in His blood through faith. =
The redemption, (being freed from the consequence of ones sins unto a righteousness from God, i.e., justification), came by Christ Jesus - through His satisfactory atonement for sins which atonement is described in v. 3:25a as God's public display of His Son as a propitiation, a satisfactory payment for the sins of the whole world. This involved an atoning sacrifice of the shedding of His blood which redemption unto eternal life is accomplished in an individual through that individual's faith in Christ Jesus' act of propitiation.
(v. 5:10 NIV) "For if, when we were God's enemies, we were reconciled to him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!
(v. 5:11 NAS) And not only this, but we also exult [rejoice] in God through our Lord Jesus Christ, through whom we have now received the reconciliation."
OBSERVATIONS
(v. 5:1 NAS) Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 2 NIV) through Whom we have gained access by faith into this grace in which we [had begun and] now stand [forever]. And we rejoice [boast] in the [sure] hope of the glory of God. (v. 5:6 KJV) For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]. (v. 5:7 NAS) For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. (v. 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. (v. 5:9 NKJV) Much more then, having now been justified by His blood, we shall be saved from wrath through Him. (v. 5:10 NIV) For if, when we were God's enemies, we were reconciled to him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!" =
"ei gar echthroi ontes katEllagEmen .............tO theO .dia
"If for, enemies being we were reconciled to God ........through
tou thanatou tou ....huiou autou .pollO mallon .katallagentes
the death .....of the Son ...His, ...much .more, ..having been reconciled
sOthEsometha .....en tE zOE autou"
we shall be saved by the life .His"
Since prior to being justified we were God's enemies, then when we became justified by faith we were reconciled, i.e., declared to have a position of eternal peace and friendship with God which is stipulated as through the death of God's Son. Verse 5:10 is a restatement of 5:1 which 5:1 states "having been justified, then by faith [in the death of God's Son, (v. 5:10)] we have [eternal] peace toward God." In other words, our relationship with God has been eternally reconciled, (5:10).
The word "gar" rendered "for" = because, in verse 10 provides further information to explain verse 9. The verse describes 'We who have been justified, (v. 5:1),' prior to that justification as God's enemies who were reconciled when we became justified by faith. Notice that the word "ei" rendered "if" is followed by the verb "katEllagEmen" rendered "we were reconciled" which is in the indicative mood indicating a first class "if" condition, i.e., "if" and it is true. Hence it means 'since while we were God's enemies, we were reconciled to Him through the death of His Son as a result of having been justified by faith.
The word reconciliation comes from the word to reconcile which is defined by Webster's New Collegiate Dictionary, G & C Merriam Co, Springfield, Ma, 1980, p. 958: 1 a: To restore to friendship or harmony ...b: settle, resolve 2: to make consistent or congruous."
[BKC, op. cit., p. 457]:
"Reconciliation is the removal of enmity that stands betwen people and God (cf. "enemies" in 5:10...). Reconciliation is the basis of restored fellowship between people and God..."
The specific kind of reconciliation in view is a change of position from being enemies of God to an eternal position of friendship, peace and harmony with God through justification by faith in the death of His Son. So being justified results in having a position of eternal peace with God, i.e., reconciliation. It is achieved through a moment of faith alone in Jesus Christ alone, (vv. 5:1-2, 10). Since reconciliation with God is stipulated to be through the death of God's Son; then a moment of faith alone in Christ alone unto justification is more specifically a moment of faith alone in the value to one of Christ's death alone, namely that His death paid the penalty for the sins of the ungodly [= all mankind], (v. 5:6), which thereby provides reconciliation with God, (vv. 5:6-10) for all who choose to believe.
Verses 5:1-2 stipulate, (v. 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (v. 5:2) through Whom we have gained access by faith into this grace in which we now [have begun to and continue forever to] stand." The passage goes on to list positions and opportunities as a result of that justification. Verse 5:10 continues this context stipulating that we who have been justified have been declared eternally reconciled to God through faith in the value of the death of His Son for our sins. So we are justified by faith in Jesus Christ, (v. 5:1), through the death of God's Son, (v. 5:9), resulting in a standing of eternal peace and friendship with God, (v. 5:1), which means that we are reconciled to a position of eternal friendship with God through His Son's death. Since being justified by a moment of faith results in an eternal standing of grace with God which includes an eternal position of being at peace with God, (v. 5:1-2), then the reconciliation in view in vv. 5:10-11 is also an eternal position/standing with God. So this kind of reconciliation does not have in view our relationship with God on a day to day basis which may vary in accordance with our day to day behavior.
(v. 5:6 KJV) "For when we were yet without strength, in due time Christ died for [the] ungodly [= all mankind]. (v. 5:7 NAS) For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. (v. 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. (v. 5:9 NKJV) Much more then, having now been justified by His blood, we shall be saved from wrath through Him. (v. 5:10 NIV) For if, when we were God's enemies, we were reconciled to him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!" =
There is a difference between (1) being reconciled wherein the account of man's unrighteousness has been reconciled with God and hence provision has been made as a result of Christ's redemption for the ungodly, i.e., for all mankind and (2) being reconciled wherein one has accepted as true, (believed in), that provision and is in an eternal position of being no longer at enmity with God.
Note that verse 5:10 is paralleled in context to verse 5:6 wherein we who have been justified are described in the latter as "without strength" as a condition that required Christ's death. Notice that verse 5:10 similarly describes a condition of "we who have been justified," (5:1), of being "God's enemies" and "ungodly" which evidently required the "death of His [God's] Son." Hence the phrase "being without strength in verse 5:6 describes a condition which is ungodly, i.e., sinful and therefore at enmity with God.
Since Jesus Christ died for ungodly [all mankind], (Ro 5:6), then He has paid the penalty for the sins of all mankind; and since the word "redeem" is defined in Webster's New Collegiate Dictionary, G & C Merriam Co, Springfield, Ma, 1980, p. 960, as follows: "to buy back, repurchase, ...free from lien by payment, ...to atone for" then it can be said that Jesus Christ has redeemed, i.e., freed from lien by payment, atoned for, the ungodly, (all mankind), in the sense of paying the penalty for all of mankind's sins. So Christ's redemption has reconciled all men in the sense that every individual's account of sins before God has been paid for, (reconciled). But this is not to say that all men are reconciled in the sense that they have an eternal position of peace and fellowship with God. That reconciliation comes only upon those who have expressed a moment of faith alone in Christ's redemption alone unto justification and eternal life.
In the same way that a dispute between two parties over money for example can have their dispute reconciled in position via a free contribution by a third party but which is not reconciled in the actual experience of the two until they accept this free gift;
so the enmity dispute of ungodliness between God and man has been reconciled in position by Jesus Christ via His free gift of righteousness through His act of atonement, but which is not reconciled in the actual experience of each ungodly individual until that individual accepts this free gift by a moment of faith alone in Christ alone.
"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,"
(v. 5:10 NIV) "For if, when we were God's enemies, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!" =
Since the reconciliation of us who have been justified is stipulated as through the death of His Son, followed by the emphatic phrase, "How much more, having been reconciled, shall we be saved through His life," then a chronological sequence is established on the basis of the necessity of the Son's death first in time in order to provide the source for mankind's reconciliation, namely, a death to pay for mankind's sins so that all who believe in that payment for them will be justified and at eternal peace with God, (Ro 4:23-5:1), i.e., reconciled to God through His Son's death, (Ro 5:10).
Notice that redemption is defined as the payment for sins via the death of God's Son, Jesus Christ, to provide justification for all who choose to believe in Jesus Christ. To be justified is to possess a righteousness from God which leads to salvation unto eternal life.
(v. 4:23 NAS) "Now not for his sake only was it written that it was reckoned to him,
(v. 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him who raised Jesus our Lord from the dead,
(v. 4:25 NAS) He Who was delivered over because of our transgressions, and was raised because of our justification."
Notice that verse 4:25 stipulates that our Lord was delivered, i.e., put to death, for our offenses - to pay for our sins, (and for all mankind's, cf. Ro 5:6); and then in time this was followed by being "raised again for our justification" which leads to our reconciliation and salvation unto eternal life. So the chronological sequence is established: the death then the life of God's Son through which comes reconciliation and salvation unto eternal life. We can therefore conclude that the life being referred to in 5:10b is His life after His resurrection which preserves our eternal life and the final stage of our salvation. The human life of our Lord before His death had no power to provide reconciliation and salvation until His death to pay for our sins. Then the position of being justified by faith and reconciled results in being saved unto eternal life by His [the Son's] life. i.e., by the life of God's Son after His resurrection.
[The Expositor's Bible Commentary, Zondervan Publishing, Vol 10; Grand Rapids, Michigan, Frank E. Gaebelein, Editor, Commentary on Romans, Everett F. Harrison, 1976, p. 60]:
"This is a clear reference to his postresurrection life rather than to His life in the days of His flesh. Here Paul conjoins justification and salvation as he did in the theme (1:16-17)."
[BKC, op. cit., p. 457]:
"Since reconciliation was accomplished by Jesus' death, certainly His life [i.e., His life after His death - His resurrected life] is able to insure the complete and final salvation of believers. 'His life' is His present life (not His life on earth) in which He intercedes for believers. He died for His enemies; surely He will save those, His former enemies, who are not fellowshiping in Him. Because Christians, God's reconciled ones, share in Christ's life, they will be saved."
