Teks -- Romans 5:1-21 (NET)

The Expectation of Justification

5:1 Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice in the hope of God’s glory. 5:3 Not only this, but we also rejoice in sufferings, knowing that suffering produces endurance, 5:4 and endurance, character, and character, hope. 5:5 And hope does not disappoint, because the love of God has been poured out in our hearts through the Holy Spirit who was given to us. 5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) 5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous by his blood, we will be saved through him from God’s wrath. 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not only this, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people because all sinned– 5:13 for before the law was given, sin was in the world, but there is no accounting for sin when there is no law. 5:14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type of the coming one) transgressed. 5:15 But the gracious gift is not like the transgression. For if the many died through the transgression of the one man, how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. For judgment, resulting from the one transgression, led to condemnation, but the gracious gift from the many failures led to justification. 5:17 For if, by the transgression of the one man, death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ! 5:18 Consequently, just as condemnation for all people came through one transgression, so too through the one righteous act came righteousness leading to life for all people. 5:19 For just as through the disobedience of the one man many were made sinners, so also through the obedience of one man many will be made righteous. 5:20 Now the law came in so that the transgression may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 5:1 - Being therefore justified by faith

Being therefore justified by faith ( dikaiōthentes oun ek pisteōs ).

First aorist passive participle of dikaioō , to set right and expressing antecedent action to the verb echōmen . The oun refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith.

Robertson: Rom 5:1 - Let us have peace with God

Let us have peace with God ( eirēnēn echōmen pros ton theon ).

This is the correct text beyond a doubt, the present active subjunctive, not echomen (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it."One has only to observe the force of the tense to see Paul’ s meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace"as the ingressive aorist subjunctive eirēnēn schōmen would mean. A good example of schōmen occurs in Mat 21:38 (schōmen tēn klēronomian autou ) where it means: "Let us get hold of his inheritance."Here eirēnēn echōmen can only mean: "Let us enjoy peace with God"or "Let us retain peace with God."We have in Act 9:31 eichen eirēnēn (imperfect and so linear), the church "enjoyed peace,"not "made peace."The preceding justification (dikaiōthentes ) "made peace with God."Observe pros (face to face) with ton theon and dia (intermediate agent) with tou kuriou .

Robertson: Rom 5:2 - We have had

We have had ( eschēkamen ).

Perfect active indicative of echō (same verb as echōmen ), still have it.

Robertson: Rom 5:2 - Our access

Our access ( ten prosagōgēn ).

Old word from prosagō , to bring to, to introduce. Hence "introduction,""approach."Elsewhere in N.T. only Eph 2:18; Eph 3:12.

Robertson: Rom 5:2 - Wherein we stand

Wherein we stand ( en hēi hestēkamen ).

Perfect active (intransitive) indicative of histēmi . Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us.

Robertson: Rom 5:2 - Let us rejoice

Let us rejoice ( kauchōmetha ).

"Let us exult."Present middle subjunctive (volitive) because echōmen is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

Robertson: Rom 5:3 - But let us also rejoice in our tribulations

But let us also rejoice in our tribulations ( alla kai kauchōmetha en tais thlipsesin ).

Present middle subjunctive of same verb as in Rom 5:2. Kauchōmai is more than "rejoice,"rather "glory,""exult."These three volitive subjunctives (echōmen , kauchōmetha , twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

Robertson: Rom 5:4 - Knowing

Knowing ( eidotes ).

Second perfect participle of eidon (oida ), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation thlipsis , patience hupomonē , experience dokimē , hope elpis ) running into Rom 5:5. On dokimē , see note on 2Co 2:9.

Robertson: Rom 5:5 - Hath been shed abroad

Hath been shed abroad ( ekkechutai ).

Perfect passive indicative of ekcheō , to pour out. "Has been poured out"in our hearts.

Robertson: Rom 5:6 - For

For ( eti gar ).

So most documents, but B reads ei ge which Westcott and Hort use in place of gar .

Robertson: Rom 5:6 - While we were yet weak

While we were yet weak ( ontōn hēmōn asthenōn eti ).

Genitive absolute. The second eti (yet) here probably gave rise to the confusion of text over eti gar above.

Robertson: Rom 5:6 - In due season

In due season ( kata kairon ).

Christ came into the world at the proper time, the fulness of the time (Gal 4:4; Eph 1:10; Tit 1:3).

Robertson: Rom 5:6 - I or the ungodly

I or the ungodly ( huper asebōn ).

In behalf, instead of. See about huper on Gal 3:13 and also Rom 5:7 here.

Robertson: Rom 5:7 - Scarcely

Scarcely ( molis ).

Common adverb from molos , toil. See note on Act 14:18. As between dikaios , righteous, and agathos , good, Lightfoot notes "all the difference in the world"which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the dikaios man being "absolutely without sympathy"while the agathos man "is beneficent and kind."

Robertson: Rom 5:7 - Would even dare

Would even dare ( kai tolmāi ).

Present active indicative of tolmaō , to have courage. "Even dares to."Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice.

Robertson: Rom 5:7 - Perhaps

Perhaps ( tacha ).

Common adverb (perhaps instrumental case) from tachus (swift). Only here in N.T.

Robertson: Rom 5:8 - His own love

His own love ( tēn heautou agapēn ).

See note on Joh 3:16 as the best comment here.

Robertson: Rom 5:8 - While we were yet sinners

While we were yet sinners ( eti hamartōlōn ontōn ).

Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. Luk 18:13, the plea of the publican, "moi tōi hamartōlōi ."

Robertson: Rom 5:9 - Much more then

Much more then ( pollōi oun mallon ).

Argument from the greater to the less. The great thing is the justification in Christ’ s blood. The final salvation (sōthēsometha , future passive indicative) is less of a mystery.

Robertson: Rom 5:10 - We were reconciled to God

We were reconciled to God ( katēllagēmen tōi theōi ).

Second aorist passive indicative of katallassō for which great Pauline word see note on 2Co 5:18. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Rom 3:25.). We become reconciled to God by means of the death of God’ s Son. "Much more"again we shall be saved "by his life"(en tēi zōēi autou ). "In his life,"for he does live, "ever living to intercede for them"(Heb 7:25).

Robertson: Rom 5:11 - But also glorying in God

But also glorying in God ( alla kai kauchōmenoi en tōi theōi ).

Basis of all the exultation above (Rom 5:1-5).

Robertson: Rom 5:11 - Through whom we have now received the reconciliation

Through whom we have now received the reconciliation ( di hou nun tēn katallagēn elabomen ).

Second aorist active indicative of lambanō , looked at as a past realization, "now"(nun ) in contrast with the future consummation and a sure pledge and guarantee of it.

Robertson: Rom 5:12 - Therefore

Therefore ( dia touto ).

"For this reason."What reason? Probably the argument made in Rom 5:1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ’ s death and the certainty of future final salvation by his life.

Robertson: Rom 5:12 - As through one man

As through one man ( hōsper di' henos anthrōpou ).

Paul begins a comparison between the effects of Adam’ s sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in Rom 5:15. The general point is plain that the effects of Adam’ s sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ’ s atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come."

Robertson: Rom 5:12 - Sin entered into the world

Sin entered into the world ( hē hamartia eis ton kosmon eisēlthen ).

Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind"(a notion) while others regard it as merely an animal inheritance devoid of ethical quality.

Robertson: Rom 5:12 - And so death passed unto all men

And so death passed unto all men ( kai houtōs eis pantas anthrōpous diēlthen ).

Note use of dierchomai rather than eiserchomai , just before, second aorist active indicative in both instances. By "death"in Gen 2:17; Gen 3:19 physical death is meant, but in Rom 5:17, Rom 5:21 eternal death is Paul’ s idea and that lurks constantly behind physical death with Paul.

Robertson: Rom 5:12 - For that all sinned

For that all sinned ( Ephesians' hōi pantes hēmarton ).

Constative (summary) aorist active indicative of hamartanō , gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek Ephesians' hōi usually meant "on condition that,"but "because"in N.T. (Robertson, Grammar , p. 963).

Robertson: Rom 5:13 - Until the law

Until the law ( achri nomou ).

Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (Rom 2:12-16), but the coming of the law increased their responsibility and their guilt (Rom 2:9).

Robertson: Rom 5:13 - Sin is not imputed

Sin is not imputed ( hamartia de ouk ellogeitai ).

Present passive indicative of late verb ellogaō (̇eō ) from en and logos , to put down in the ledger to one’ s account, examples in inscription and papyri.

Robertson: Rom 5:13 - When there is no law

When there is no law ( mē ontos nomou ).

Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ’ s atoning death and grace. No longer do men speak of "elect infants."

Robertson: Rom 5:14 - Even over them that had not sinned after the likeness of Adam’ s transgression

Even over them that had not sinned after the likeness of Adam’ s transgression ( kai epi tous mē hamartēsantas epi tōi homoiōmati tēs parabaseōs Adam ).

Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience.

Robertson: Rom 5:14 - A figure

A figure ( tupos ).

See note on Act 7:43; note on 1Th 1:7; note on 2Th 3:9; and note on 1Co 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

Robertson: Rom 5:15 - But not as the trespass

But not as the trespass ( all' ouch hōs ).

It is more contrast than parallel: "the trespass"(to paraptōma , the slip, fall to one side) over against the free gift (to charisma , of grace charis ).

Robertson: Rom 5:15 - Much more

Much more ( pollōi mallon ).

Another a fortiori argument. Why so? As a God of love he delights much more in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul’ s argument to make "the many"in each case correspond, one relates to Adam, the other to Christ.

Robertson: Rom 5:16 - Through one that sinned

Through one that sinned ( di' henos hamartēsantos ).

"Through one having sinned."That is Adam. Another contrast, difference in source (ek ).

Robertson: Rom 5:16 - Of one

Of one ( ex henos ).

Supply paraptōmatos , Adam’ s one transgression.

Robertson: Rom 5:16 - Of many trespasses

Of many trespasses ( ek pollōn paraptōmatōn ).

The gift by Christ grew out of manifold sins by Adam’ s progeny.

Robertson: Rom 5:16 - Justification

Justification ( dikaiōma ).

Act of righteousness, result, ordinance (Rom 1:32; Rom 2:26; Rom 8:4), righteous deed (Rom 5:18), verdict as here (acquittal).

Robertson: Rom 5:17 - Much more

Much more ( pollōi mallon ).

Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression paraptōmati , grace charitos ; death thanatos , life zōēi ; the one or Adam tou henos , the one Jesus Christ ; reign basileuō in both).

Robertson: Rom 5:18 - So then

So then ( ara oun ).

Conclusion of the argument. Cf. Rom 7:3, Rom 7:25; Rom 8:12, etc. Paul resumes the parallel between Adam and Christ begun in Rom 5:12 and interrupted by explanation (Rom 5:13.) and contrast (Rom 5:15-17).

Robertson: Rom 5:18 - Through one trespass

Through one trespass ( di' henos paraptōmatos ).

That of Adam.

Robertson: Rom 5:18 - Through one act of righteousness

Through one act of righteousness ( di' henos dikaiōmatos ).

That of Christ. The first "unto all men"(eis pantas anthrōpous ) as in Rom 5:12, the second as in Rom 5:17 "they that receive, etc."

Robertson: Rom 5:19

@@Here again we have "the one"(tou henos ) with both Adam and Christ, but "disobedience"(parakoēs , for which see note on 2Co 10:6) contrasted with "obedience"(hupakoēs ), the same verb kathistēmi , old verb, to set down, to render, to constitute (katestathēsan , first aorist passive indicative, katastathēsontai , future passive), and "the many"(hoi polloi ) in both cases (but with different meaning as with "all men"above).

Robertson: Rom 5:20 - Came in beside

Came in beside ( pareisēlthen ).

Second aorist active indicative of double compound pareiserchomai , late verb, in N.T. only here and Gal 2:4 which see. See also eisēlthen in Rom 5:12. The Mosaic law came into this state of things, in between Adam and Christ.

Robertson: Rom 5:20 - That the trespass might abound

That the trespass might abound ( hina pleonasēi to paraptōma ).

It is usual to explain hina here as final, as God’ s ultimate purpose. So Denney who refers to Gal 3:19.; Rom 7:7. But Chrysostom explains hina here as ekbasis (result). This is a proper use of hina in the Koiné[28928]š as we have seen. If we take it so here, the meaning is "so that the trespass abounded"(aorist active subjunctive of pleonasō , late verb, see note on 2Th 1:3; 2Co 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions.

Robertson: Rom 5:20 - Did abound more exceedingly

Did abound more exceedingly ( hupereperisseusen ).

First aorist active indicative of huperperisseuō . Late verb, in N.T. only here and 2Co 7:4 which see. A strong word. If pleonazō is comparative (pleon ) perisseuō is superlative (Lightfoot) and then huperperisseuō goes the superlative one better. See huperpleonazō in 1Ti 1:14. The flood of grace surpassed the flood of sin, great as that was (and is).

Robertson: Rom 5:21 - That - even so grace might reign

That - even so grace might reign ( hinȧ̇houtos kai hē charis basileusēi ).

Final hina here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative (ebasileusen , established its throne) and the aorist subjunctive (basileusēi , might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology"(Denney).

Vincent: Rom 5:1 - We have

We have ( ἔχομεν )

The true reading is ἔχωμεν let us have ; but it is difficult if not impossible to explain it. Godet says: " No exegete has been able satisfactorily to account for this imperative suddenly occurring in the midst of a didactic development." Some explain as a concessive subjunctive, we may have ; but the use of this in independent sentences is doubtful. Others give the deliberative sense, shall we have ; but this occurs only in doubtful questions, as Rom 6:1. A similar instance is found Heb 12:28. " Let us have grace," where the indicative might naturally be expected. Compare also the disputed reading, let us bear , 1Co 15:49, and see note there.

Vincent: Rom 5:1 - Peace

Peace ( εἰρήνην )

Not contentment , satisfaction , quiet , see Phi 4:7; but the state of reconciliation as opposed to enmity (Rom 5:10).

Vincent: Rom 5:1 - With God

With God ( πρός )

See on with God, Joh 1:1.

Vincent: Rom 5:2 - Access

Access ( προσαγωγὴν )

Used only by Paul. Compare Eph 2:18; Eph 3:12. Lit., the act of bringing to . Hence some insist on the transitive sense, introduction . Compare 1Pe 3:18; Eph 2:13. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed.

Vincent: Rom 5:2 - Into this grace

Into this grace

Grace is conceived as a field into which we are brought. Compare Gal 1:6; Gal 5:4; 1Pe 5:12. The; state of justification which is preeminently a matter of grace.

Vincent: Rom 5:2 - In hope

In hope ( ἐπ ' ἐλπίδι )

Lit., on the ground of hope.

Vincent: Rom 5:3 - Tribulations

Tribulations

Sharp contrast of glory and tribulation. Tribulations has the article; the tribulations attaching to the condition of believers. Rev., our tribulations.

Vincent: Rom 5:3 - Patience

Patience ( ὑπομονὴν )

See on 2Pe 1:6; see on Jam 5:7.

Vincent: Rom 5:4 - Experience

Experience ( δοκιμήν )

Wrong. The word means either the process of trial, proving , as 2Co 8:2, or the result of trial, approvedness , Phi 2:22. Here it can only be the latter: tried integrity , a state of mind which has stood the test. The process has already been expressed by tribulation . Rev. renders probation , which might be defended on the ground of English classical usage. Thus Shakespeare:

" And of the truth herein

This present object made probation.

" Hamlet ," i ., 1

Jeremy Taylor: " When by miracle God dispensed great gifts to the laity, He gave probation that He intended that all should prophecy and preach."

But probation has come to be understood, almost universally, of the process of trial. The more accurate rendering is proof or approval .

Vincent: Rom 5:5 - Maketh not ashamed

Maketh not ashamed ( οὑ καταισχύνει )

Mostly in Paul; elsewhere only in Luk 13:17; 1Pe 2:6; 1Pe 3:16. Rev., putteth not to shame , thus giving better the strong sense of the word, to disgrace or dishonor .

Vincent: Rom 5:5 - Is shed abroad

Is shed abroad ( ἐκκέχυται )

Rev. renders the perfect tense; hath been shed abroad. Lit., poured out . Compare Tit 3:6; Act 2:33; Act 10:45. See on Jud 1:11.

Vincent: Rom 5:6 - For the ungodly

For the ungodly ( ὑπὲρ ἀσεβῶν )

It is much disputed whether ὑπέρ on behalf of , is ever equivalent to ἀντί instead of . The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: " Seuthes asked, Wouldst thou, Episthenes, die for this one (ὑπὲρ τούτου )?" Seuthes asked the boy if he should smite him (Episthenes) instead of him (ἀντ ' ἐκείνου ) So Irenaeus: " Christ gave His life for (ὑπέρ ) our lives, and His flesh for (ἀντί ) our flesh." Plato, " Gorgias," 515, " If you will not answer for yourself, I must answer for you (ὐπὲρ σοῦ )." In the New Testament Phm 1:13 is cited; ὑπὲρ σου , A.V., in thy stead ; Rev., in thy behalf . So 1Co 15:29, " baptized for the dead (ὑπὲρ τῶν νεκρῶν )." The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of , on behalf of . The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Gal 3:13; Rom 14:15; 1Pe 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: " The preposition can signify only in behalf of . It refers to the end , not at all to the mode of the work of redemption."

Vincent: Rom 5:6 - Ungodly

Ungodly

The radical idea of the word is, want of reverence or of piety.

Vincent: Rom 5:7 - Righteous - good

Righteous - good ( δικαίου - ἀγαθοῦ )

The distinction is: δίκαιος is simply right or just ; doing all that law or justice requires; ἀγαθός is benevolent , kind , generous . The righteous man does what he ought , and gives to every one his due. The good man " does as much as ever he can, and proves his moral quality by promoting the wellbeing of him with whom he has to do." Ἀγαθός always includes a corresponding beneficent relation of the subject of it to another subject; an establishment of a communion and exchange of life; while δίκαιος only expresses a relation to the purely objective δίκη right . Bengel says: " δίκαιος , indefinitely, implies an innocent man; ὁ ἀγαθός one perfect in all that piety demands; excellent, honorable, princely, blessed; for example, the father of his country."

Therefore, according to Paul, though one would hardly die for the merely upright or strictly just man who commands respect , he might possibly die for the noble , beneficent man, who calls out affection . The article is omitted with righteous , and supplied with good - the good man, pointing to such a case as a rare and special exception.

Vincent: Rom 5:8 - Commendeth

Commendeth

See on Rom 3:5. Note the present tense. God continuously establishes His love in that the death of Christ remains as its most striking manifestation.

Vincent: Rom 5:8 - His love

His love ( ἑαυτοῦ )

Rev., more literally, His own . Not in contrast with human love, but as demonstrated by Christ's act of love.

Vincent: Rom 5:9 - Wrath

Wrath ( τῆς ὀργῆς )

Rev., better, " the wrath of God." the article specifying. See on Rom 12:19.

Vincent: Rom 5:10 - Enemies

Enemies ( ἐχθροὶ )

The word may be used either in an active sense, hating God , or passively, hated of God . The context favors the latter sense; not, however, with the conventional meaning of hated , denoting the revengeful, passionate feeling of human enmity, but simply the essential antagonism of the divine nature to sin. Neither the active nor the passive meaning needs to be pressed. The term represents the mutual estrangement and opposition which must accompany sin on man's part, and which requires reconciliation.

Vincent: Rom 5:10 - We were reconciled to God

We were reconciled to God ( καταλλάγημεν τῷ Θεῷ )

The verb means primarily to exchange ; and hence to change the relation of hostile parties into a relation of peace; to reconcile . It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity.

In the Christian sense, the change in the relation of God and man effected through Christ . This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Rom 5:6, Rom 5:8; 2Co 5:18, 2Co 5:19; Eph 1:6; 1Jo 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling act. 2. A corresponding movement on man's part toward God; yielding to the appeal of Christ's self-sacrificing love, laying aside his enmity, renouncing his sin, and turning to God in faith and obedience. 3. A consequent change of character in man; the covering, forgiving, cleansing of his sin; a thorough revolution in all his dispositions and principles. 4. A corresponding change of relation on God's part, that being removed which alone rendered Him hostile to man, so that God can now receive Him into fellowship and let loose upon him all His fatherly love and grace, 1Jo 1:3, 1Jo 1:7. Thus there is complete reconciliation. See, further, on Rom 3:25, Rom 3:26.

Vincent: Rom 5:11 - We also joy

We also joy ( καὶ καυχώμενοι )

Lit., but also glorying . The participle corresponds with that in Rom 5:10, being reconciled . We shall be saved, not only as being reconciled , but as also rejoicing ; the certainty of the salvation being based, not only upon the reconciliation, but also upon the corresponding joy.

Vincent: Rom 5:11 - We have now received the atonement

We have now received the atonement ( νῦν τὴν καταλλαγὴν ἐλάβομεν )

Now , in contrast with future glory.

Atonement , Rev., properly, reconciliation , the noun being etymologically akin to the verb to reconcile . Atonement at the time of the A.V. signified reconciliation , at-one-ment , the making two estranged parties at one . So Shakespeare:

" He and Aufidius can no more atone

Than violenist contrarieties."

" Coriolanus ," iv ., 6 .

Fuller: " His first essay succeeded so well, Moses would adventure on a second design to atone two Israelites at variance." The word at present carries the idea of satisfaction rather than of reconciliation , and is therefore inappropriate here. The article points to the reconciliation in Rom 5:10. See on Rom 3:24-26.

Vincent: Rom 5:12 - Wherefore as

Wherefore as

As (ὥσπερ ) begins the first member of a comparison. The second member is not expressed, but is checked by the illustration introduced in Rom 5:13, Rom 5:14, and the apostle, in his flow of thought, drops the construction with which he started, and brings in the main tenor of what is wanting by " Adam who is the type," etc. (Rom 5:14).

Vincent: Rom 5:12 - Entered into

Entered into

As a principle till then external to the world.

Vincent: Rom 5:12 - Passed upon

Passed upon ( διῆλθεν ἐφ ')

Lit., came throughout upon . The preposition διά denotes spreading , propagation , as εἰς into denoted entrance .

Vincent: Rom 5:12 - For that

For that ( ἐφ ' ᾧ )

On the ground of the fact that.

Vincent: Rom 5:13 - Until the law

Until the law

In the period between Adam and Moses.

Vincent: Rom 5:13 - Is not imputed

Is not imputed ( οὐκ ἐλλογεῖται )

Put to account so as to bring penalty. From λόγος an account or reckoning . Only here and Phm 1:18.

Vincent: Rom 5:13 - Figure

Figure ( τύπος )

See on 1Pe 5:3.

Vincent: Rom 5:15 - Of one

Of one ( τοῦ ἑνὸς )

Rev., correctly, the one - Adam. So the many.

Vincent: Rom 5:15 - Much more

Much more

Some explain of the quality of the cause and effect: that as the fall of Adam caused vast evil, the work of the far greater Christ shall much more cause great results of good. This is true; but the argument seems to turn rather on the question of certainty . " The character of God is such, from a christian point of view, that the comparison gives a much more certain basis for belief, in what is gained through the second Adam, than in the certainties of sin and death through the first Adam" (Schaff and Riddle).

Vincent: Rom 5:16 - That sinned

That sinned ( ἁμαρτήσαντος )

The better supported reading. Some MSS. and versions read ἁμαρτήματος transgression .

Vincent: Rom 5:16 - Of one

Of one

Some explain, one man , from the preceding (one) that sinned . Others, one trespass , from Rom 5:17.

Vincent: Rom 5:16 - The judgment

The judgment ( κρῖμα )

Judicial sentence. Compare 1Co 6:7; 1Co 11:29. See on 2Pe 2:3.

Vincent: Rom 5:16 - Condemnation

Condemnation ( κατάκριμα )

See on shall be damned , Mar 16:16. A condemnatory sentence.

Vincent: Rom 5:16 - Justification

Justification ( δικαίωμα )

Not the subjective state of justification, but a righteous act or deed. Rev 19:8; see on Rom 5:18.

The word is sometimes rendered ordinance , Heb 9:1, Heb 9:10; an appointment of God having the force of law. So Rom 1:32, where Rev. gives ordinance for judgment , and Rom 2:26, ordinances for righteousness .

Vincent: Rom 5:17 - Reigned

Reigned

The emphatic point of the comparison. The effect of the second Adam cannot fall behind that of the first. If death reigned, there must be a reign of life .

Vincent: Rom 5:17 - They which receive

They which receive ( οἱ λαμβάνοντες )

Not believingly accept , but simply the recipients .

Vincent: Rom 5:17 - Abundance of grace

Abundance of grace

Note the articles, the abundance of the grace.

Vincent: Rom 5:18 - The offense of one

The offense of one ( ἑνὸς παραπτώματος )

Rev., corrects, one trespass .

Vincent: Rom 5:18 - The righteousness of one

The righteousness of one ( ἑνὸς δικαιώματος )

See on Rom 5:16. Rev., correctly, one act of righteousness .

Vincent: Rom 5:19 - Disobedience

Disobedience ( παρακοῆς )

Only here, 2Co 10:6; Heb 9:2. The kindred verb παραλούω to neglect , Rev., refuse , occurs Mat 18:17. From παρά aside , amiss , and ἀκούω to hear , sometimes with the accompanying sense of heeding , and so nearly = obey . Παρακοή is therefore, primarily, a failing to hear or hearing amiss . Bengel remarks that the word very appositely points out the first step in Adam's fall - carelessness, as the beginning of a city's capture is the remissness of the guards.

Vincent: Rom 5:19 - Were made

Were made ( κατεστάθησαν )

See on Jam 3:6. Used elsewhere by Paul only at Tit 1:5, in the sense of to appoint to office or position . This is its most frequent use in the New Testament. See Mat 24:25; Act 6:3; Act 7:10; Heb 5:1, etc. The primary meaning being to set down , it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Act 17:15). From this comes the meaning to set down as , i.e., to declare or show to be ; or to constitute , make to be . So 2Pe 1:8; Jam 4:4; Jam 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Rom 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained.

Vincent: Rom 5:19 - Obedience

Obedience ( ὑπακοῆς )

Note the play on the words, parakoe , hypokoe , disobedience , obedience . Ὑπακοή obedience , is also derived from ἀκούω to hear (see on disobedience ) and ὑπό beneath , the idea being submission to what one hears .

Vincent: Rom 5:20 - The law entered

The law entered ( παρεισῆλθεν )

Rev., literally, came in beside , giving the force of παρά beside . Very significant. Now that the parallel between Adam and Christ is closed, the question arises as to the position and office of the law. How did it stand related to Adam and Christ? Paul replies that it came in alongside of the sin. " It was taken up into the divine plan or arrangement, and made an occasion for the abounding of grace in the opening of the new way to justification and life" (Dwight).

Vincent: Rom 5:20 - Might abound

Might abound ( πλεονάσῃ )

Not primarily of the greater consciousness and acknowledgment of sin, but of the increase of actual transgression. The other thought, however, may be included. See Rom 7:7, Rom 7:8, Rom 7:9, Rom 7:11.

Vincent: Rom 5:20 - Did much more abound

Did much more abound ( ὑπερεπερίσσευσεν )

Lit., abounded over and above . Only here and 2Co 7:4. Compare ὑπερεπλεόνασε abounded exceedingly , 1Ti 1:14; ὑπερπερισσῶς beyond measure , Mar 7:37; ὑπεραυξάνει ; groweth exceedingly , 2Th 1:3.

Vincent: Rom 5:21 - Unto death

Unto death ( ἐν τῷ θανάτῳ )

Wrong. In death, as Rev. As the sphere or dominion of death's tyranny. Compare Rom 5:14, " death reigned ." Some, however, explain the preposition as instrumental, by death. How much is lost by the inaccurate rendering of the prepositions. Ellicott remarks that there are few points more characteristic of the apostle's style than his varied but accurate use of prepositions, especially of two or more in the same or in immediately contiguous clauses. See Rom 3:22; Eph 4:6; Col 1:16.

Vincent: Rom 5:21 - Through Jesus Christ our Lord

Through Jesus Christ our Lord

" And now - so this last word seems to say - Adam has passed away; Christ alone remains" (Godet).

Wesley: Rom 5:1 - Being justified by faith

This is the sum of the preceding chapters.

Wesley: Rom 5:1 - We have peace with God

Being enemies to God no longer, Rom 5:10; neither fearing his wrath, Rom 5:9. We have peace, hope, love, and power over sin, the sum of the fifth, sixth, seventh, and eighth chapters. These are the fruits of justifying faith: where these are not, that faith is not.

Wesley: Rom 5:2 - Into this grace

This state of favour.

Wesley: Rom 5:3 - We glory in tribulations also

Which we are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the persecuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing.

Wesley: Rom 5:4

And patience works more experience of the sincerity of our grace, and of God's power and faithfulness.

Wesley: Rom 5:5 - Hope shameth us not

That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts - The divine conviction of God's love to us, and that love to God which is both the earnest and the beginning of heaven.

Wesley: Rom 5:5 - By the Holy Ghost

The efficient cause of all these present blessings, and the earnest of those to come.

Wesley: Rom 5:6 - How can we now doubt of God's love? For when we were without strength

Either to think, will, or do anything good.

Wesley: Rom 5:6 - In due time

Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other.

Wesley: Rom 5:6 - Christ died for the ungodly

Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.

Wesley: Rom 5:7 - A just man

One who gives to all what is strictly their due The good man - One who is eminently holy; full of love, of compassion, kindness, mildness, of every heavenly and amiable temper.

Wesley: Rom 5:7 - Perhaps

one - would - even - dare to die - Every word increases the strangeness of the thing, and declares even this to be something great and unusual.

Wesley: Rom 5:8 - But God recommendeth

A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from, us.

Wesley: Rom 5:8 - While we were sinners

So far from being good, that we were not even just.

Wesley: Rom 5:9 - By his blood

By his bloodshedding.

Wesley: Rom 5:9 - We shall be saved from wrath through him

That is, from all the effects of the wrath of God. But is there then wrath in God? Is not wrath a human passion? And how can this human passion be in God? We may answer this by another question: Is not love a human passion? And how can this human passion be in God? But to answer directly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God only in an analogical sense.

Wesley: Rom 5:10 - If

As sure as; so the word frequently signifies; particularly in this and the eighth chapter.

Wesley: Rom 5:10 - We shalt be saved

Sanctified and glorified.

Wesley: Rom 5:10 - Through his life

Who "ever liveth to make intercession for us."

Wesley: Rom 5:11 - And not only so, but we also glory

The whole sentence, Rom 5:3-11, may be taken together thus: We not only "rejoice in hope of the glory of God," but also in the midst of tribulations we glory in God himself through our Lord Jesus Christ, by whom we have now received the reconciliation.

Wesley: Rom 5:12 - Therefore

This refers to all the preceding discourse; from which the apostle infers what follows. He does not therefore properly make a digression, but returns to speak again of sin and of righteousness.

Wesley: Rom 5:12 - As by one man

Adam; who is mentioned, and not Eve, as being the representative of mankind.

Wesley: Rom 5:12 - Sin entered into the world

Actual sin, and its consequence, a sinful nature.

Wesley: Rom 5:12 - And death

With all its attendants. It entered into the world when it entered into being; for till then it did not exist.

Wesley: Rom 5:12 - By sin

Therefore it could not enter before sin.

Wesley: Rom 5:12 - Even so

Namely, by one man.

Wesley: Rom 5:12 - In that

So the word is used also, 2Co 5:4.

Wesley: Rom 5:12 - All sinned

In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned.

Wesley: Rom 5:13 - For until the law sin was in the world

All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned, even then, appears in that all died.

Wesley: Rom 5:14 - Death reigned

And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered.

Wesley: Rom 5:14 - Even over them that had not sinned after the likeness of Adam's transgression

Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law.

Wesley: Rom 5:14 - Who is the figure of him that was to come

Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death ; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.

Wesley: Rom 5:15 - Yet not

St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ, In amplitude, Rom 5:15. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Rom 5:16. The reason of both is subjoined, Rom 5:17. This premised, the offence and the free gift are compared, with regard to their effect, Rom 5:18, and with regard to their cause, Rom 5:19.

Wesley: Rom 5:16 - The sentence was by one offence to Adam's condemnation

Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity.

Wesley: Rom 5:16 - But the free gift is of many offences unto justification

Unto the purchasing it for all men, notwithstanding many offences.

Wesley: Rom 5:17

There is a difference between grace and the gift. Grace is opposed to the offence; the gift, to death, being the gift of life.

Wesley: Rom 5:18 - Justification of life

Is that sentence of God, by which a sinner under sentence of death is adjudged to life.

Wesley: Rom 5:19 - As by the disobedience of one man many (that is, all men) were constituted sinners

Being then in the loins of their first parent, the common head and representative of them all.

Wesley: Rom 5:19 - So by the obedience of one

By his obedience unto death; by his dying for us.

Wesley: Rom 5:19 - Many

All that believe.

Wesley: Rom 5:19 - Shall be constituted righteous

Justified, pardoned.

Wesley: Rom 5:20 - The law came in between

The offence and the free gift.

Wesley: Rom 5:20 - That the offence might abound

That is, the consequence (not the design) of the law's coming in was, not the taking away of sin, but the increase of it. Yet where sin abounded, grace did much more abound - Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam's fall.

Wesley: Rom 5:21 - That as sin had reigned

so grace also might reign - Which could not reign before the fall; before man had sinned.

Wesley: Rom 5:21 - Through righteousness to eternal life by Jesus Christ our Lord

Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause; not any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life, leading to glory.

JFB: Rom 5:1 - Therefore being

"having been."

JFB: Rom 5:1 - justified by faith, we have peace with God, &c.

If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Co 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Co 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

JFB: Rom 5:2 - By whom also we have

"have had"

JFB: Rom 5:2 - access by faith into this grace

Favor with God.

JFB: Rom 5:2 - wherein we stand

That is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [MEYER, PHILIPPI, MEHRING], rather than something new [BEZA, THOLUCK, HODGE].

JFB: Rom 5:2 - and rejoice

"glory," "boast," "triumph"--"rejoice" is not strong enough.

JFB: Rom 5:2 - in hope of the glory of God

On "hope," see on Rom 5:4.

JFB: Rom 5:3-4 - we glory in tribulation also; knowing that tribulation worketh patience

Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Rom 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience--which is either the meek endurance of ill because it is of God (Job 1:21-22; Job 2:10), or the calm waiting for promised good till His time to dispense it come (Heb 10:36); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that

JFB: Rom 5:4 - patience worketh experience

Rather, "proof," as the same word is rendered in 2Co 2:9; 2Co 13:3; Phi 2:22; that is, experimental evidence that we have "believed through grace."

JFB: Rom 5:4 - and experience

"proof."

JFB: Rom 5:4 - hope

"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two successive stages of the Christian life: first, immediately on believing, along with the sense of peace and abiding access to God (Rom 5:1); next, after the reality of this faith has been "proved," particularly by the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Lamb of God; next by looking into or upon ourselves as transformed by that "looking unto Jesus." In the one case, the mind acts (as they say) objectively; in the other, subjectively. The one is (as divines say) the assurance of faith; the other, the assurance of sense.

JFB: Rom 5:5 - And hope maketh not ashamed

Putteth not to shame, as empty hopes do.

JFB: Rom 5:5 - because the love of God

That is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree.

JFB: Rom 5:5 - is shed abroad

Literally, "poured forth," that is, copiously diffused (compare Joh 7:38; Tit 3:6).

JFB: Rom 5:5 - by the Holy Ghost which is

Rather, "was."

JFB: Rom 5:5 - given unto us

That is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.

JFB: Rom 5:6-8 - For when we were yet without strength

That is, powerless to deliver ourselves, and so ready to perish.

JFB: Rom 5:6-8 - in due time

At the appointed season.

JFB: Rom 5:6-8 - Christ died for the ungodly

Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Gal 4:4), The two former of these properties the apostle now proceeds to illustrate.

JFB: Rom 5:7 - For scarcely for a righteous man

A man of simply unexceptionable character.

JFB: Rom 5:7 - will one

"any one"

JFB: Rom 5:7 - die: yet peradventure for a good man

A man who, besides being unexceptionable, is distinguished for goodness, a benefactor to society.

JFB: Rom 5:7 - some

"some one."

JFB: Rom 5:7 - would

Rather, "doth."

JFB: Rom 5:7 - even dare to die

"Scarce an instance occurs of self-sacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life" (So BENGEL, OLSHAUSEN, THOLUCK, ALFORD, PHILIPPI). (To make the "righteous" and the "good" man here to mean the same person, and the whole sense to be that "though rare, the case may occur, of one making a sacrifice of life for a worthy character" [as CALVIN, BEZA, FRITZSCHE, JOWETT], is extremely flat.)

JFB: Rom 5:8 - But God commendeth

"setteth off," "displayeth"--in glorious contrast with all that men will do for each other.

JFB: Rom 5:8 - his love toward us, in that, while we were yet sinners

That is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state which His soul hateth.

JFB: Rom 5:8 - Christ died for us

Now comes the overpowering inference, emphatically redoubled.

JFB: Rom 5:9-10 - Much more then, being

"having been"

now justified by his blood, we shall be saved from wrath through him.

JFB: Rom 5:10 - For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being now

"having now been"

JFB: Rom 5:10 - reconciled, we shall be saved by his life

That is "If that part of the Saviour's work which cost Him His blood, and which had to be wrought for persons incapable of the least sympathy either with His love or His labors in their behalf--even our 'justification,' our 'reconciliation'--is already completed; how much more will He do all that remains to be done, since He has it to do, not by death agonies any more, but in untroubled 'life,' and no longer for enemies, but for friends--from whom, at every stage of it, He receives the grateful response of redeemed and adoring souls?" To be "saved from wrath through Him," denotes here the whole work of Christ towards believers, from the moment of justification, when the wrath of God is turned away from them, till the Judge on the great white throne shall discharge that wrath upon them that "obey not the Gospel of our Lord Jesus Christ"; and that work may all be summed up in "keeping them from falling, and presenting them faultless before the presence of His glory with exceeding joy" (Jud 1:24): thus are they "saved from wrath through Him."

JFB: Rom 5:11 - And not only so, but we also joy

Rather, "glory."

JFB: Rom 5:11 - in God through our Lord Jesus Christ, by

"through"

JFB: Rom 5:11 - whom we have now received the atonement

Rather, "the reconciliation" (Margin), as the same word is rendered in Rom 5:10 and in 2Co 5:18-19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!"

JFB: Rom 5:11 - On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Rom 5:1-2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (Heb 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Rom 5:3-4; and see Jam 1:2-3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Rom 5:2 and Rom 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Rom 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Rom 5:9, our reconciliation to God by the "death of His Son," affirmed in Rom 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other

The transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Rom 5:11).

JFB: Rom 5:12 - Wherefore

That is, Things being so; referring back to the whole preceding argument.

JFB: Rom 5:12 - as by one man

Adam.

JFB: Rom 5:12 - sin

Considered here in its guilt, criminality, penal desert.

JFB: Rom 5:12 - entered into the world, and death by sin

As the penalty of sin.

JFB: Rom 5:12 - and so death passed upon all men, for that all have sinned

Rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, BENGEL, HODGE, PHILIPPI). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Rom 5:12; and it is only at Rom 5:18 that the comparison is resumed and finished.

JFB: Rom 5:13-14 - For until the law sin was in the world

That is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.

JFB: Rom 5:13-14 - but sin is not imputed where there is no law

"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.

JFB: Rom 5:14 - Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression

But who are they?--a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [AUGUSTINE, BEZA, HODGE]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in Rom 5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it--which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice--namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them."

JFB: Rom 5:14 - who is the figure

Or, "a type."

JFB: Rom 5:14 - of him that was to come

Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [FRITZSCHE, DE WETTE, ALFORD]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").

JFB: Rom 5:15 - But

"Yet," "Howbeit."

JFB: Rom 5:15 - not as the offence

"trespass."

JFB: Rom 5:15 - so also is the free gift

Or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance.

JFB: Rom 5:15 - For if, &c.

Rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in Rom 5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear in Rom 5:16-17. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [PHILIPPI, HODGE].

JFB: Rom 5:16 - And not as it was by one that sinned, so is the gift

"Another point of contrast may be mentioned."

JFB: Rom 5:16 - for the judgment

"sentence."

JFB: Rom 5:16 - was by one

Rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."

JFB: Rom 5:16 - to condemnation, but the free gift

"gift of grace."

JFB: Rom 5:16 - is of many offences unto justification

A glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."

JFB: Rom 5:17 - For if by

"the"

JFB: Rom 5:17 - one man's offence death reigned by one

"through the one."

JFB: Rom 5:17 - much more shall they which receive

"the"

JFB: Rom 5:17 - abundance of grace and of the gift of

Justifying

JFB: Rom 5:17 - righteousness . . . reign in life by one Jesus Christ

"through the one." We have here the two ideas of Rom 5:15 and Rom 5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"--"Righteous life"--life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense--life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death--that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of Rom 5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on Rom 5:19, and Rom 6:5).

JFB: Rom 5:18 - Therefore

Now at length resuming the unfinished comparison of Rom 5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses.

JFB: Rom 5:18 - as by the offence of one judgment came

Or, more simply, "it came."

JFB: Rom 5:18 - upon all men to condenmation; even so by the righteousness of one the free gift came

Rather, "it came."

JFB: Rom 5:18 - upon all men to justification of life

(So CALVIN, BENGEL, OLSHAUSEN, THOLUCK, HODGE, PHILIPPI). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So BEZA, GROTIUS, FERME, MEYER, DE WETTE, ALFORD, Revised Version). In this case, the apostle, resuming the statement of Rom 5:12, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in Rom 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [ALFORD, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Rom 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on Rom 5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").

JFB: Rom 5:19 - For, &c.

Better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (Joh 10:8). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future--"as through Adam we were made sinners, so through Christ we shall be made righteous"--delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on Rom 6:5). Fourth, The "all men" of Rom 5:18 and the "many" of Rom 5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam--Christ) and the many whom he represented; in the former case, it is between the one head (Adam--Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [ALFORD, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions--namely, the human race as ruined in Adam and recovered in Christ).

JFB: Rom 5:20-21 - Moreover the law

"The law, however." The Jew might say, If the whole purposes of God towards men center in Adam and Christ, where does "the law" come in, and what was the use of it? Answer: It

JFB: Rom 5:20-21 - entered

But the word expresses an important idea besides "entering." It signifies, "entered incidentally," or "parenthetically." (In Gal 2:4 the same word is rendered, "came in privily.") The meaning is, that the promulgation of the law at Sinai was no primary or essential feature of the divine plan, but it was "added" (Gal 3:19) for a subordinate purpose--the more fully to reveal the evil occasioned by Adam, and the need and glory of the remedy by Christ.

JFB: Rom 5:20-21 - that the offence might abound

Or, "be multiplied." But what offense? Throughout all this section "the offense" (four times repeated besides here) has one definite meaning, namely, "the one first offense of Adam"; and this, in our judgment, is its meaning here also: "All our multitudinous breaches of the law are nothing but that one first offense, lodged mysteriously in the bosom of every child of Adam as an offending principal, and multiplying itself into myriads of particular offenses in the life of each." What was one act of disobedience in the head has been converted into a vital and virulent principle of disobedience in all the members of the human family, whose every act of wilful rebellion proclaims itself the child of the original transgression.

JFB: Rom 5:20-21 - But where sin abounded

Or, "was multiplied."

JFB: Rom 5:20-21 - grace did much more abound

Rather, "did exceedingly abound," or "superabound." The comparison here is between the multiplication of one offense into countless transgressions, and such an overflow of grace as more than meets that appalling case.

JFB: Rom 5:21 - That as sin

Observe, the word "offense" is no more used, as that had been sufficiently illustrated; but--what better befitted this comprehensive summation of the whole matter--the great general term sin.

JFB: Rom 5:21 - hath reigned unto death

Rather, "in death," triumphing and (as it were) revelling in that complete destruction of its victims.

JFB: Rom 5:21 - even so might grace reign

In Rom 5:14, Rom 5:17 we had the reign of death over the guilty and condemned in Adam; here it is the reign of the mighty causes of these--of SIN which clothes Death a Sovereign with venomous power (1Co 15:56) and with awful authority (Rom 6:23), and of GRACE, the grace which originated the scheme of salvation, the grace which "sent the Son to be the Saviour of the world," the grace which "made Him to be sin for us who knew no sin," the grace which "makes us to be the righteousness of God in Him," so that "we who receive the abundance of grace and of the gift of righteousness do reign in life by One, Jesus Christ!"

JFB: Rom 5:21 - through righteousness

Not ours certainly ("the obedience of Christians," to use the wretched language of GROTIUS) nor yet exactly "justification" [STUART, HODGE]; but rather, "the (justifying) righteousness of Christ" [BEZA, ALFORD, and in substance, OLSHAUSEN, MEYER]; the same which in Rom 5:19 is called His "obedience," meaning His whole mediatorial work in the flesh. This is here represented as the righteous medium through which grace reaches its objects and attains all its ends, the stable throne from which Grace as a Sovereign dispenses its saving benefits to as many as are brought under its benign sway.

JFB: Rom 5:21 - unto eternal life

Which is salvation in its highest form and fullest development for ever.

JFB: Rom 5:21 - by Jesus Christ our Lord

Thus, on that "Name which is above every name," the echoes of this hymn to the glory of "Grace" die away, and "Jesus is left alone."

JFB: Rom 5:21 - On reviewing this golden section of our Epistle, the following additional remarks occur: (1) If this section does not teach that the whole race of Adam, standing in him as their federal head, "sinned in him and fell with him in his first transgression," we may despair of any intelligible exposition of it. The apostle, after saying that Adam's sin introduced death into the world, does not say "and so death passed upon all men for that Adam "sinned," but "for that all sinned." Thus, according to the teaching of the apostle, "the death of all is for the sin of all"; and as this cannot mean the personal sins of each individual, but some sin of which unconscious infants are guilty equally with adults, it can mean nothing but the one "first transgression" of their common head, regarded as the sin of each of his race, and punished, as such, with death. It is vain to start back from this imputation to all of the guilt of Adam's first sin, as wearing the appearance of injustice. For not only are all other theories liable to the same objection, in some other form

Besides being inconsistent with the text--but the actual facts of human nature, which none dispute, and which cannot be explained away, involve essentially the same difficulties as the great principle on which the apostle here explains them. If we admit this principle, on the authority of our apostle, a flood of light is at once thrown upon certain features of the divine procedure, and certain portions of the divine oracles, which otherwise are involved in much darkness; and if the principle itself seem hard to digest, it is not harder than the existence of evil, which, as a fact, admits of no dispute, but, as a feature in the divine administration, admits of no explanation in the present state. (2) What is called original sin--or that depraved tendency to evil with which every child of Adam comes into the world--is not formally treated of in this section (and even in the seventh chapter, it is rather its nature and operation than its connection with the first sin which is handled). But indirectly, this section bears testimony to it; representing the one original offense, unlike every other, as having an enduring vitality in the bosom of every child of Adam, as a principle of disobedience, whose virulence has gotten it the familiar name of "original sin." (3) In what sense is the word "death" used throughout this section? Not certainly as mere temporal death, as Arminian commentators affirm. For as Christ came to undo what Adam did, which is all comprehended in the word "death," it would hence follow that Christ has merely dissolved the sentence by which soul and body are parted in death; in other words, merely procured the resurrection of the body. But the New Testament throughout teaches that the salvation of Christ is from a vastly more comprehensive "death" than that. But neither is death here used merely in the sense of penal evil, that is, "any evil inflicted in punishment of sin and for the support of law" [HODGE]. This is too indefinite, making death a mere figure of speech to denote "penal evil" in general--an idea foreign to the simplicity of Scripture--or at least making death, strictly so called, only one part of the thing meant by it, which ought not to be resorted to if a more simple and natural explanation can be found. By "death" then, in this section, we understand the sinner's destruction, in the only sense in which he is capable of it. Even temporal death is called "destruction" (Deu 7:23; 1Sa 5:11, &c.), as extinguishing all that men regard as life. But a destruction extending to the soul as well as the body, and into the future world, is clearly expressed in Mat 7:13; 2Th 1:9; 2Pe 3:16, &c. This is the penal "death" of our section, and in this view of it we retain its proper sense. Life--as a state of enjoyment of the favor of God, of pure fellowship with Him, and voluntary subjection to Him--is a blighted thing from the moment that sin is found in the creature's skirts; in that sense, the threatening, "In the day that thou eatest thereof thou shalt surely die," was carried into immediate effect in the case of Adam when he fell; who was thenceforward "dead while he lived." Such are all his posterity from their birth. The separation of soul and body in temporal death carries the sinner's destruction" a stage farther; dissolving his connection with that world out of which he extracted a pleasurable, though unblest, existence, and ushering him into the presence of his Judge--first as a disembodied spirit, but ultimately in the body too, in an enduring condition--"to be punished (and this is the final state) with everlasting destruction from the presence of the Lord, and from the glory of His power." This final extinction in soul and body of all that constitutes life, but yet eternal consciousness of a blighted existence--this, in its amplest and most awful sense, is "DEATH"! Not that Adam understood all that. It is enough that he understood "the day" of his disobedience to be the terminating period of his blissful "life." In that simple idea was wrapt up all the rest. But that he should comprehend its details was not necessary. Nor is it necessary to suppose all that to be intended in every passage of Scripture where the word occurs. Enough that all we have described is in the bosom of the thing, and will be realized in as many as are not the happy subjects of the Reign of Grace. Beyond doubt, the whole of this is intended in such sublime and comprehensive passages as this: "God . . . gave His . . . Son that whosoever believeth in Him might not PERISH, but have everlasting LIFE" (Joh 3:16). And should not the untold horrors of that "DEATH"--already "reigning over" all that are not in Christ, and hastening to its consummation--quicken our flight into "the second Adam," that having "received the abundance of grace and of the gift of righteousness, we may reign in LIFE by the One, Jesus Christ?"

Clarke: Rom 5:1 - Therefore being justified by faith

Therefore being justified by faith - The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified - have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead

Clarke: Rom 5:1 - We have peace with God

We have peace with God - Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification

Clarke: Rom 5:1 - Through our Lord Jesus Christ

Through our Lord Jesus Christ - His passion and death being the sole cause of our reconciliation to God.

Clarke: Rom 5:2 - By whom also

By whom also - We are not only indebted to our Lord Jesus Christ for the free and full pardon which we have received, but our continuance in a justified state depends upon his gracious influence in our hearts, and his intercession before the throne of God

Clarke: Rom 5:2 - We have access

We have access - προσαγωγην εσχηκαμεν, We have received this access. It was only through Christ that we could at first approach God; and it is only through him that the privilege is continued to us. And this access to God, or introduction to the Divine presence, is to be considered as a lasting privilege. We are not brought to God for the purpose of an interview, but to remain with him; to be his household; and, by faith, to behold his face, and walk in the light of his countenance

Clarke: Rom 5:2 - Into this grace

Into this grace - This state of favor and acceptance

Clarke: Rom 5:2 - Wherein we stand

Wherein we stand - Having firm footing, and a just title through the blood of the Lamb to the full salvation of God

Clarke: Rom 5:2 - And rejoice

And rejoice - Have solid happiness, from the evidence we have of our acceptance with Him

Clarke: Rom 5:2 - In hope of the glory of God

In hope of the glory of God - Having our sins remitted, and our souls adopted into the heavenly family, we are become heirs; for if children, then heirs, Gal 4:7; and that glory of God is now become our endless inheritance. While the Jews boast of their external privileges - that they have the temple of God among them; that their priests have an entrance to God as their representatives, carrying before the mercy-seat the blood of their offered victims; we exult in being introduced by Jesus Christ to the Divine presence; his blood having been shed and sprinkled for this purpose; and thus we have, spiritually and essentially, all that these Jewish rites, etc., signified. We are in the peace of God, and we are happy in the enjoyment of that peace, and have a blessed foretaste of eternal glory. Thus we have heaven upon earth, and the ineffable glories of God in prospect.

Clarke: Rom 5:3 - And not only so

And not only so - We are not only happy from being in this state of communion with our God, and the prospect of being eternally with him

Clarke: Rom 5:3 - But we glory in tribulations also

But we glory in tribulations also - All the sufferings we endure for the testimony of our Lord are so sanctified to us by his grace, that they become powerful instruments of increasing our happiness

Clarke: Rom 5:3 - Tribulation worketh patience

Tribulation worketh patience - Ὑπομονην, Endurance under trials, without sustaining loss or deterioration. It is a metaphor taken from refining metals. We do not speak thus from any sudden raptures, or extraordinary sensations we may have of spiritual joy: for we find that the tribulations through which we pass are the means of exercising and increasing our patience, our meek forbearance of injuries received, or persecutions experienced, on account of the Gospel.

Clarke: Rom 5:4 - And patience, experience

And patience, experience - Δὀκιμεν, Full proof, by trial, of the truth of our religion, the solidity of our Christian state, and the faithfulness of our God. In such cases we have the opportunity of putting our religion to the test; and, by every such test, it receives the deeper sterling stamp. The apostle uses here also a metaphor taken from the purifying, refining, and testing of silver and gold

Clarke: Rom 5:4 - Experience, hope

Experience, hope - For we thus calculate, that he who has supported us in the past will support us in those which may yet come; and as we have received so much spiritual profiting by means of the sufferings through which we have already passed, we may profit equally by those which are yet to come: and this hope prevents us from dreading coming trials; we receive them as means of grace, and find that all things work together for good to them that love God.

Clarke: Rom 5:5 - And hope maketh not ashamed

And hope maketh not ashamed - A hope that is not rationally founded will have its expectation cut off; and then shame and confusion will be the portion of its possessor. But our hope is of a different kind; it is founded on the goodness and truth of God; and our religious experience shows us that we have not misapplied it; nor exercised it on wrong or improper objects

Clarke: Rom 5:5 - Because the love of God is shed abroad in our hearts

Because the love of God is shed abroad in our hearts - We have the most solid and convincing testimony of God’ s love to us, by that measure of it which he has communicated to our hearts. There, εκκεχυται, it is poured out, and diffused abroad; filling, quickening, and invigorating all our powers and faculties. This love is the spring of all our actions; it is the motive of our obedience; the principle through which we love God, we love him because he first loved us; and we love him with a love worthy of himself, because it springs from him: it is his own; and every flame that rises from this pure and vigorous fire must be pleasing in his sight: it consumes what is unholy; refines every passion and appetite; sublimes the whole, and assimilates all to itself. And we know that this is the love of God; it differs widely from all that is earthly and sensual. The Holy Ghost comes with it; by his energy it is diffused and pervades every part; and by his light we discover what it is, and know the state of grace in which we stand. Thus we are furnished to every good word and work; have produced in us the mind that was in Christ; are enabled to obey the pure law of our God in its spiritual sense, by loving him with all our heart, soul, mind, and strength; and our neighbor, any and every soul of man, as ourselves. This is, or ought to be, the common experience of every genuine believer; but, in addition to this, the primitive Christians had, sometimes, the miraculous gifts of the Holy Spirit. These were then needful; and were they needful now, they would be again communicated.

Clarke: Rom 5:6 - For when we were yet without strength

For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general

I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation

II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts

III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata , and the Greek ἁμαρτανω . See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery

IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here

1.    In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created

2.    We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence

3.    We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker

4.    We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne’ er true friend to man;"and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God’ s Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same

That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God

Clarke: Rom 5:6 - In due time Christ died for the ungodly

In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: -

1.    Christ was manifested in the flesh when the world needed him most

2.    When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness

3.    When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer

4.    When the fullness of the time came, foretold by the prophets

5.    When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact

6.    In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others

Clarke: Rom 5:6 - Died for the ungodly

Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.

Clarke: Rom 5:7 - For scarcely for a righteous man will one die

For scarcely for a righteous man will one die - The Jews divide men, as to their moral character, into four classes

First class, Those who say, "what is mine, is my own; and what is thine, is thy own."These may be considered the just, who render to every man his due; or rather, they who neither give nor take

The second class is made up of those who say, "what is mine, is thine; and what is thine, is mine."These are they who accommodate each other, who borrow and lend

The third class is composed of those who say, "What is mine, is thine; and what is thine, let it be thine."These are the pious, or good, who give up all for the benefit of their neighbor

The fourth class are those who say, "What is mine, is mine; and what is thine, shall be mine."These are the impious, who take all, and give nothing. Now, for one of the first class, who would die? There is nothing amiable in his life or conduct that would so endear him to any man, as to induce him to risk his life to save such a person

Clarke: Rom 5:7 - Peradventure for a good man some would even dare to die

Peradventure for a good man some would even dare to die - This is for one of the third class, who gives all he has for the good of others. This is the truly benevolent man, whose life is devoted to the public good: for such a person, peradventure, some who have had their lives perhaps preserved by his bounty, would even dare to die: but such cases may be considered merely as possible: they exist, it is true, in romance; and we find a few rare instances of friends exposing themselves to death for their friends. See the case of Jonathan and David; Damon and Pythias, Val. Max. lib. iv. c, 7; Nisus and Euryalus, Virgil. And our Lord says, Joh 15:13 : Greater love hath no man than this, that a man lay down his life for his friends. This is the utmost we can expect among men.

Clarke: Rom 5:8 - But God commendeth his love, etc.

But God commendeth his love, etc. - συνιστησι· God hath set this act of infinite mercy in the most conspicuous light, so as to recommend it to the notice and admiration of all

Clarke: Rom 5:8 - While we were yet sinners

While we were yet sinners - We were neither righteous nor good; but impious and wicked. See the preceding verse, and see the note on Rom 5:6.

Clarke: Rom 5:9 - Much more then, being now justified

Much more then, being now justified - If Jesus Christ, in his endless comparison towards us gave his life for ours, while we were yet enemies; being now justified by his blood - by his death on the cross, and thus reconciled to God, we shall be saved from wrath - from punishment for past transgression, through him - by what he has thus suffered for us.

Clarke: Rom 5:10 - For if, when we were enemies

For if, when we were enemies - See under Rom 5:6 (note)

Clarke: Rom 5:10 - We were reconciled

We were reconciled - The enmity existing before rendered the reconciliation necessary. In every human heart there is a measure of enmity to holiness, and, consequently to the author of it. Men seldom suspect this; for one property of sin is to blind the understanding, so that men do not know their own state

Clarke: Rom 5:10 - We shall be saved by his life

We shall be saved by his life -

1.    For, as he died for our sins, so he rose again for our justification; and his resurrection to life, is the grand proof that he has accomplished whatever he had purposed in reference to the salvation of man

2.    This may be also understood of his life of intercession: for it is written. He ever Liveth to make Intercession for us, Heb 7:25. Through this life of intercession at the right hand of God we are spared and blessed

3.    And it will not be amiss to consider that, as our salvation implies the renovation of our nature, and our being restored to the image of God, so, σωθησομεθα εν τη ζωνυτου, may be rendered: we shall be saved In his life; for, I suppose, it is pretty generally agreed, that the life of God in the soul of man is essential to its salvation

4.    The example also of the life of Christ is a means of salvation. He hath left us an example that we should follow his steps: and he that followeth him, shall not walk in darkness, but shall have the light of Life, Joh 8:12.

Clarke: Rom 5:11 - We also joy ( καυχωμενοι, we exult, or glory) in God, etc.

We also joy ( καυχωμενοι, we exult, or glory) in God, etc. - We now feel that God is reconciled to us, and we are reconciled to him: the enmity is removed from our souls; and He, for Christ’ s sake, through whom we have received the atonement, καταλλαγην, the reconciliation, has remitted the wrath, the punishment which we deserved: and now, through this reconciliation, we expect an eternal glory

It was certainly improper to translate καταλλαγη here by atonement, instead of reconciliation; as καταλλασσω signifies to reconcile, and is so rendered by our translators in all the places where it occurs. It does not mean the atonement here, as we generally understand that word, viz. the sacrificial death of Christ; but rather the effect of that atonement, the removal of the enmity, and by this, the change of our condition and state; from κατα, intensive, and αλλασσω to change; the thorough change of our state from enmity to friendship. God is reconciled to us, and we are reconciled to him by the death of his Son; and thus there is a glorious change from enmity to friendship; and we can exult in God through our Lord Jesus Christ, by whom we have received this reconciliation. Though boasting is forbidden to a Jew, because his is a false confidence, yet boasting is enjoined to a Christian, to one reconciled to God; for, his boasting is only in that reconciliation, and the endless mercy by which it is procured. So he that glorieth (boasteth) must glory in the Lord.

Clarke: Rom 5:12 - Wherefore, as by one man sin entered into the world

Wherefore, as by one man sin entered into the world - From this verse, to the conclusion of the chapter, the apostle produces a strong argument to prove that, as all mankind stood in need of the grace of God in Christ to redeem them from their sins, so this grace has been afforded equally to all, both Jews and Gentiles

Dr. Taylor has given the following analysis of the apostle’ s mode of argumentation. The argument stands thus: - "The consequences of Christ’ s obedience extend as far as the consequences of Adam’ s disobedience. The consequences of Adam’ s disobedience extend to all mankind; and therefore, so do the consequences of Christ’ s obedience. Now, if the Jews will not allow the Gentiles any interest in Abraham, as not being naturally descended from him, yet they must own that the Gentiles are the descendants of Adam, as well as themselves; and being all equally involved in the consequences of his sin, from which"(as far as the death of the body is concerned) "they shall all equally be released at the resurrection, through the free gift of God, therefore they could not deny the Gentiles a share in all the other blessings included in the same gift.

This argument, besides proving the main point, goes to show

1.    That the grace of God in the Gospel abounds beyond, or very far exceeds, the mere reversing of the sufferings brought upon mankind by Adam’ s one offense; as it bestows a vast surplusage of blessings which have no relation to that offense, but to the many offenses which mankind have committed, and to the exuberance of the Divine grace

2.    To show how justly the Divine grace is founded on the obedience of Christ, in correspondence to the dispensation Adam was under, and to the consequences of his disobedience: if this disobedience involved all mankind in death, it is proper that the obedience of Christ should be the cause not only of reversing that death to all mankind, but also of other blessings which God should see fit (through him) to bestow on the world

3.    It serves to explain, and set in a clear view, the difference between the law and grace. It was the law which, for Adam’ s one transgression, subjected him and his posterity, as included in him when he transgressed, to death, without hopes of a revival. It is grace which restores all men to life at the resurrection; and, over and above that, has provided a gracious dispensation for the pardon of their sins; for reducing them to obedience; for guarding them against temptations; supplying them with strength and comfort; and for advancing them to eternal life. This would give the attentive Jew a just notion of the law which himself was under, and under which he was desirous of bringing the Gentiles

The order in which the apostle handles this argument is this: -

1.    He affirms that death passed upon all men by Adam’ s one transgression, Rom 5:12

2.    He proves this, Rom 5:13, Rom 5:14

3.    He affirms there is a correspondence between Adam and Christ; or between the παραπτωμα, offense, and the χαρισμα, free gift, Rom 5:14

4.    This correspondence, so far as the two opposite parts answer to each other, is justly expressed, Rom 5:18, Rom 5:19; and there we have the main or fundamental position of the apostle’ s argument, in relation to the point which he has been arguing from the beginning of the epistle, namely, the extensiveness of the grace of the Gospel, that it actually reaches to All Men, and is not confined to the Jews

5.    But, before he laid down this position, it was necessary that he should show that the correspondence between Adam and Christ, or between the offense and the gift, is not to be confined strictly to the bounds specified in the position, as if the gift reached no farther than the consequences of the offense; when in reality it extends vastly beyond them, Rom 5:15-17

6.    Having settled these points, as previously necessary to clear his fundamental position, and fit to his argument, he then lays down that position in a diversified manner of speech, Rom 5:18, Rom 5:19, just as in 1Co 15:20, 1Co 15:21, and leaves us to conclude, from the premises laid down, Rom 5:15-17, that the gift and the grace in its utmost extent, is as free to all mankind who are willing to accept of it, as this particular instance, the resurrection from the dead. They shall all be raised from the dead hereafter; they may all be quickened by the Spirit here

7.    Having thus shown the extensiveness of the Divine grace, in opposition to the dire effects of the law under which Adam was; that the Jews might not overlook what he intended they should particularly observe, he puts them in mind that the law given to Adam, transgress and die, was introduced into the Jewish constitution by the ministry of Moses; and for this end, that the offense, with the penalty of death annexed to it, might abound, Rom 5:20. But, to illustrate the Divine grace by setting it in contrast to the law, he immediately adds: where sin, subjecting to death, hath abounded, grace hath much more abounded; that is, in blessings bestowed; it has stretched far beyond both Adam’ s transgression, and the transgressions under the law of Moses, Rom 5:20, Rom 5:21, and see the note on Rom 5:20

Upon this argument the learned doctor makes the following general remarks: -

"I. As to the order of time: the apostle carries his arguments backwards from the time when Christ came into the world (Rom 1:17; to Romans 4.) to the time when the covenant was made with Abraham, (Romans 4.), to the time when the judgment to condemnation, pronounced upon Adam, came upon all men, Rom 5:12, to the end. And thus he gives us a view of the principal dispensations from the beginning of the world

"II. In this last case, as well as in the two former, he uses law or forensic terms; judgment to condemnation, justification, justify, made sinners, made righteous. And therefore, as he considers both Jews and Gentiles at the coming of Christ, and Abraham when the covenant was made with him, so he considers Adam, and all men, as standing in the court before the tribunal of God. And this was the clearest and concisest way of representing his arguments."Notes, p. 283

Clarke: Rom 5:12 - Sin entered into the world

Sin entered into the world - There was neither sin nor death before the offense of Adam; after that there were both. Adam’ s transgression was therefore the cause of both

Clarke: Rom 5:12 - And death by sin

And death by sin - Natural evil is evidently the effect of moral evil; if man had never sinned, he had never suffered. Dust thou art, and unto dust shalt thou return, was never spoken till after Adam had eaten the forbidden fruit

Clarke: Rom 5:12 - Death passed upon all men

Death passed upon all men - Hence we see that all human beings partook in the consequences of Adam’ s sin. He propagated his like; and, with the rudiments of his own nature, propagated those of his moral likeness

Clarke: Rom 5:12 - For that all have sinned

For that all have sinned - All are born with a sinful nature; and the seeds of this evil soon vegetate, and bring forth corresponding fruits. There has never been one instance of an immaculate human soul since the fall of Adam. Every man sins, and sins too after the similitude of Adam’ s transgression. Adam endeavored to be independent of God; all his offspring act in the same way: hence prayer is little used, because prayer is the language of dependence; and this is inconsistent with every emotion of original sin. When these degenerate children of degenerate parents are detected in their sins, they act just as their parents did; each excuses himself, and lays the blame on another. What hast thou done? - The woman whom Thou gavest me, to be with me; She gave me, and I did eat. What hast Thou done? The Serpent beguiled me, and I did eat. Thus, it is extremely difficult to find a person who ingenuously acknowledges his own transgressions

See the notes on Gen 3:6, etc., where the doctrine of original sin is particularly considered.

Clarke: Rom 5:13 - For until the law sin was in the world

For until the law sin was in the world - As death reigned from Adam to Moses, so also did sin. Now, as there was no written law from Adam to that given to Moses, the death that prevailed could not be the breach of that law; for sin, so as to be punished with temporal death, is not imputed where there is no law, which shows the penalty of sin to be death. Therefore, men are not subjected to death for their own personal transgressions, but for the sin of Adam; as, through his transgression, all come into the world with the seeds of death and corruption in their own nature, superadded to their moral depravity. All are sinful - all are mortal - and all must die.

Clarke: Rom 5:14 - Nevertheless, death reigned from Adam to Moses

Nevertheless, death reigned from Adam to Moses - This supposes, as Dr. Taylor very properly observes: -

1.    That sin was in the world from Adam to Moses

2.    That law was not in the world from Adam to Moses during the space of about 2500 years; for, after Adam’ s transgression, that law was abrogated; and, from that time, men were either under the general covenant of grace given to Adam or Noah, or under that which was specially made with Abraham

3.    That, therefore, the sins committed were not imputed unto them to death, for they did not sin after the similitude of Adam’ s transgression; that is, they did not, like him, transgress a law, or rule of action, to which death, as the penalty, was annexed. And yet -

4.    Death reigned over mankind during the period between Adam and Moses; therefore men did not die for their own transgressions, but in consequence of Adam’ s one transgression

Clarke: Rom 5:14 - Who is the figure of him that was to come

Who is the figure of him that was to come - Adam was the figure, τυπος, the type, pattern, or resemblance of him who was to come; i.e. of the Messiah. The correspondence between them appears in the following particulars: -

1.    Through him, as its spring and fountain, sin became diffused through the world, so that every man comes into the world with sinful propensities: for by one man sin entered into the world, and death by sin; and so death passed upon all men, Rom 5:12. Through Christ, as its spring and fountain, righteousness becomes diffused through the earth; so that every man is made partaker of a principle of grace and truth; for he is the true light that lighteth every man that cometh into the world, Joh 1:9

2.    As in Adam all die; so in Christ shall all be made alive, 1Co 15:22. For, since by man came death, by man came also the resurrection of the dead, 1Co 15:21

3.    As in or through Adam guilt came upon all men, so, through Christ, the free gift comes upon all men unto justification of life, Rom 5:18. These alone seem to be the instances in which a similitude exists between Adam and Christ.

Clarke: Rom 5:15 - But not as the offense, so also is the free gift

But not as the offense, so also is the free gift - The same learned writer, quoted above, continues to observe: -

"It is evident that the apostle, in this and the two following verses, is running a parallel, or making a comparison between the offense of Adam and its consequence; and the opposite gift of God and its consequences. And, in these three verses, he shows that the comparison will not hold good in all respects, because the free gift, χαρισμα, bestows blessings far beyond the consequences of the offense, and which, therefore, have no relation to it. And this was necessary, not only to prevent mistakes concerning the consequence of Adam’ s offense, and the extent of Gospel grace; but it was also necessary to the apostle’ s main design, which was not only to prove that the grace of the Gospel extends to all men, so far as it takes off the consequence of Adam’ s offense, (i.e. death, without the promise or probability of a resurrection), but that it likewise extends to all men, with respect to the surplusage of blessings, in which it stretches far beyond the consequence of Adam’ s offense. For, the grace that takes off the consequence of Adam’ s offense, and the grace which abounds beyond it, are both included in the same χαρισμα, or free gift, which should be well observed; for in this, I conceive, lie the connection and sinews of the argument: the free gift, which stands opposed to Adam’ s offense, and which, I think, was bestowed immediately after the offense; Gen 3:15 : The seed of the woman shall bruise the serpent’ s head. This gift, I say, includes both the grace which exactly answers to the offense, and is that part of the grace which stretches far beyond it. And, if the one part of the gift be freely bestowed on all mankind, as the Jews allow, why not the other? especially, considering that the whole gift stands upon a reason and foundation in excellence and worth, vastly surpassing the malignity and demerit of the offense; and, consequently, capable of producing benefits vastly beyond the sufferings occasioned by the offense. This is the force of the apostle’ s argument; and therefore, supposing that in the 18th and l9th verses, literally understood, he compares the consequence of Adam’ s offense and Christ’ s obedience, only so far as the one is commensurate to the other, yet his reasoning, Rom 5:15-17, plainly shows that it is his meaning and intention that we should take into his conclusion the whole of the gift, so far as it can reach, to all mankind.

Clarke: Rom 5:15 - For if, through the offense of one, many be dead

For if, through the offense of one, many be dead - That the οἱ πολλοι, the many of the apostle here means all mankind needs no proof to any but that person who finds himself qualified to deny that all men are mortal. And if the many, that is, all mankind, have died through the offense of one; certainly, the gift by grace, which abounds unto τους πολλους, the many, by Christ Jesus, must have reference to every human being. If the consequences of Christ’ s incarnation and death extend only to a few, or a select number of mankind - which, though they may be considered many in themselves, are few in comparison of the whole human race - then the consequences of Adam’ s sin have extended only to a few, or to the same select number: and if only many, and not all have fallen, only that many had need of a Redeemer. For it is most evident that the same persons are referred to in both clauses of the verse. If the apostle had believed that the benefits of the death of Christ had extended only to a select number of mankind, he never could have used the language he has done here: though, in the first clause, he might have said, without any qualification of the term, Through the offense of one, Many are dead; in the 2nd clause, to be consistent with the doctrine of particular redemption, he must have said, The grace of God, and the gift by grace, hath abounded unto Some. As by the offense of one judgment came upon All men to condemnation; so, by the righteousness of one, the free gift came upon Some to justification, Rom 5:18. As, by one man’ s disobedience, Many were made sinners; so, by the obedience of one, shall Some be made righteous, Rom 5:19. As in Adam All die; so, in Christ, shall Some be made alive, 1Co 15:22. But neither the doctrine nor the thing ever entered the soul of this divinely inspired man

Clarke: Rom 5:15 - Hath abounded unto many

Hath abounded unto many - That is, Christ Jesus died for every man; salvation is free for all; saving grace is tendered to every soul; and a measure of the Divine light is actually communicated to every heart, Joh 1:9. And, as the grace is offered, so it may be received; and hence the apostle says, Rom 5:17 : They which receive abundance of grace, and of the gift of righteousness, shall reign in life by Christ Jesus: and by receiving is undoubtedly meant not only the act of receiving, but retaining and improving the grace which they receive; and, as all may receive, so All may improve and retain the grace they do receive; and, consequently, All may be eternally saved. But of multitudes Christ still may say, They Will not come unto me, that they might have life.

Clarke: Rom 5:16 - And not as it was by one that sinned

And not as it was by one that sinned - That is, the judicial act that followed Adam’ s sin (the sentence of death pronounced upon him, and his expulsion from paradise) took its rise from his one offense alone, and terminated in condemnation; but the free gift of God in Christ takes its rise also from the many offenses which men, in a long course of life, have personally committed; and the object of this grace is to justify them freely, and bring them to eternal life.

Clarke: Rom 5:17 - Death reigned by one

Death reigned by one - Death is here personified, and is represented as reigning over the human race; and death, of course, reigns unto death; he is known as reigning, by the destruction of his subjects

Clarke: Rom 5:17 - Shall reign in life

Shall reign in life - Those who receive, retain, and improve the abundant grace offered by Jesus Christ, shall be redeemed from the empire of death, and exalted to the throne of God, to live and reign with him ever, world without end. See Rev 1:5, Rev 1:6; Rev 2:7, Rev 2:10, Rev 2:11; Rev 3:21

If we carefully compare Rom 5:15 with Rom 5:17, we shall find that there is a correspondence between περισσειαν, the abounding, Rom 5:17, and επερισευσε hath abounded, Rom 5:15; between της δωρεας της δικαιοσυνης, the gift of righteousness, i.e. justification, Rom 5:17, and ἡ δωρεα εν χαριτι, the gift by grace, Rom 5:15; therefore, if we understand the abounding of grace, and the gift of justification, Rom 5:17, we shall understand the grace of God, and the gift by grace which hath abounded unto the many, Rom 5:15. But the abounding of grace, and the gift of justification, Rom 5:17, is that grace and gift which is Received by those who shall reign in eternal life. Reigning in life is the consequence of receiving the grace and gift. Therefore, receiving the grace is a necessary qualification on our part for reigning in life; and this necessarily implies our believing in Christ Jesus, as having died for our offenses, receiving the grace so freely offered us; using the means in order to get more grace, and bringing forth the fruits of the Spirit. Receive must here have the same sense as in Mat 13:20 : He heareth the word, and anon with joy Receiveth it. Joh 1:12 : But as many as Received him, to them gave he power to become the sons of God. Joh 3:11 : Ye Receive not our witness. - See also Joh 3:32, Joh 3:33. Joh 5:43 : I am come in my Father’ s name, and ye Receive me not. Joh 12:48 : He that Receiveth not my words. Joh 13:20 : He that receiveth whomsoever I send, Receiveth me. Joh 14:17 : The Spirit of truth; whom the world cannot Receive. Joh 17:8 : I have given them the words which thou gavest me; and they have Received them. In all these passages it is evident that receiving and not receiving imply improving or not improving.

Clarke: Rom 5:18 - Therefore, as by the offense of one, etc.

Therefore, as by the offense of one, etc. - The Greek text of this verse is as follows: - Αρα ουν, ὡς δι ’ ἑνος παραπτωματος, εις παντας ανθρωπους εις κατακριμα· αυτω και ἑνος δικαιωματος, εις παντας ανθρωπους, εις δικαιωσιν ζωης ; which literally rendered stands thus: - Therefore, as by one offense unto all men, unto condemnation; so likewise, by one righteousness unto all men, to justification of life. This is evidently an elliptical sentence, and its full meaning can be gathered only from the context. He who had no particular purpose to serve would, most probably, understand it, from the context, thus: - Therefore, as by one sin all men came into condemnation; so also by one righteous act all men came unto justification of life: which is more fully expressed in the following verse. Now, leaving all particular creeds out of the question, and taking in the scope of the apostle’ s reasoning in this and the preceding chapter, is not the sense evidently this? - Through the disobedience of Adam, a sentence of condemnation to death, without any promise or hope of a resurrection, passed upon all men; so, by the obedience of Christ unto death, this one grand righteous act, the sentence was so far reversed, that death shall not finally triumph, for all shall again be restored to life. Justice must have its due; and therefore all must die. The mercy of God, in Christ Jesus, shall have its due also; and therefore all shall be put into a salvable state here, and the whole human race shall be raised to life at the great day. Thus both justice and mercy are magnified; and neither is exalted at the expense of the other

The apostle uses three remarkable words in these three verses: -

l. Δικαιωμα, justification, Rom 5:16

2. Δικαιοσυνη, which we render righteousness, Rom 5:17; but is best rendered justification, as expressing that pardon and salvation offered to us in the Gospel: see the note on Rom 1:16

3. Δικαιωσις, which is also rendered justification, Rom 5:18

The first word, δικαιωμα, is found in the following places: Luk 1:6; Rom 1:32; Rom 2:26; Rom 5:16, Rom 5:18; Rom 8:4; Heb 9:1, Heb 9:10; Rev 15:4; Rev 19:8; to which the reader may refer. δικαιωμα signifies, among the Greek writers, the sentence of a judge, acquitting the innocent, condemning and punishing the guilty; but in the New Testament it signifies whatever God has appointed or sanctioned as a law; and appears to answer to the Hebrew משפט יהוה mishpat Yehovah , the statute or judgment, of the Lord; It has evidently this sense in Luk 1:6 : Walking in all the commandments and Ordinances, δικαιωμασι, of the Lord blameless; and it has the like meaning in the principal places referred to above; but in the verse in question it most evidently means absolution, or liberation, from punishment, as it is opposed to κατακριμα, condemnation, Rom 5:18. See the note on Rom 1:16; and see Schleusner in voce

The second word, δικαιοσυνη, I have explained at large in Rom 1:16, already referred to

The third word δικαιωσις, is used by the Greek writers, almost universally, to denote the punishment inflicted on a criminal, or the condemnatory sentence itself; but in the New Testament where it occurs only twice, (Rom 4:25, he was raised for our justification, δικαιωσιν ; and Rom 5:18, unto justification of life, δικαιωσιν ζωης ), it evidently signifies the pardon and remission of sins; and seems to be nearly synonymous with δικαιωμα . Dr. Taylor thinks that " δικαιοσυνη is Gospel pardon and salvation, and has reference to God’ s mercy. δικαιωμα is our being set quite clear and right; or our being restored to sanctity, delivered from eternal death, and being brought to eternal life; and has reference to the power and guilt of sin. And δικαιωσις he thinks may mean no more than our being restored to life at the resurrection."Taking these in their order, there is

First, pardon of sin

Secondly, purification of heart, and preparation for glory

Thirdly, the resurrection of the body, and its being made like to his glorious body, so as to become a fit tabernacle for the soul in a glorified state for ever and ever

The same writer observes that, when the apostle speaks of forgiveness of sins simply, he insists on faith as the condition; but here, where he speaks of justification of life, he mentions no condition; and therefore he supposes justification of life, the phrase being understood in a forensic sense, to mean no more than the decree or judgment that determines the resurrection from the dead. This is a favourite point with the doctor, and he argues largely for it: see his notes.

Clarke: Rom 5:19 - For, as by one man’ s disobedience, etc.

For, as by one man’ s disobedience, etc. - The explanation of this verse has been anticipated in the foregoing.

Clarke: Rom 5:20 - The law entered that ( ἱνα ) the offense might abound

The law entered that ( ἱνα ) the offense might abound - After considering various opinions concerning the true meaning of this verse, (see under Rom 5:12 (note)), I am induced to prefer my own, as being the most simple. By law I understand the Mosaic law. By entering in, παρεισηλθεν, or, rather, coming in privily, see Gal 2:4, (the only place where it occurs besides), I understand the temporary or limited use of that law, which was, as far as its rites and ceremonies are considered, confined to the Jewish people, and to them only till the Messiah should come; but considered as the moral law, or rule of conscience and life, it has in its spirit and power been slipped in - introduced into every conscience, that sin might abound - that the true nature, deformity, and extent of sin might appear; for by the law is the knowledge of sin: for how can the finer deviations from a straight line be ascertained, without the application of a known straight edge? Without this rule of right, sin can only be known in a sort of general way; the innumerable deviations from positive rectitude can only be known by the application of the righteous statutes of which the law is composed. And it was necessary that this law should be given, that the true nature of sin might be seen, and that men might be the better prepared to receive the Gospel; finding that this law worketh only wrath, i.e. denounces punishment, forasmuch as all have sinned. Now, it is wisely ordered of God, that wherever the Gospel goes there the law goes also; entering every where, that sin may be seen to abound, and that men may be led to despair of salvation in any other way or on any terms but those proposed in the Gospel of Christ. Thus the sinner becomes a true penitent, and is glad, seeing the curse of the law hanging over his soul, to flee for refuge to the hope set before him in the Gospel. On the meaning of ἱνα, in various places, see Chrysost. vol. iii. p. 241. See also Hammond on the word in his notes on the New Testament

Clarke: Rom 5:20 - But where sin abounded

But where sin abounded - Whether in the world, or in the heart of the individual, being discovered by this most pure and righteous law, grace did much more abound: not only pardon for all that is past is offered by the Gospel, so that all the transgressions for which the soul is condemned to death by the law, are freely and fully forgiven; but also the Holy Spirit, in the abundance of his gifts and graces, is communicated, so as to prepare the receiver for an exceeding and eternal weight of glory. Thus the grace of the Gospel not only redeems from death, and restores to life, but brings the soul into such a relationship with God, and into such a participation of eternal glory, as we have no authority to believe ever would have been the portion even of Adam himself, had he even eternally retained his innocence. Thus, where sin abounded, grace doth much more abound.

Clarke: Rom 5:21 - That as sin hath reigned unto death

That as sin hath reigned unto death - As extensively, as deeply, as universally, as sin, whether implying the act of transgression or the impure principle from which the act proceeds, or both. Hath reigned, subjected the whole earth and all its inhabitants; the whole soul, and all its powers and faculties, unto death, temporal of the body, spiritual of the soul, and eternal of both; even so, as extensively, deeply, and universally might grace reign - filling the whole earth, and pervading, purifying, and refining the whole soul: through righteousness - through this doctrine of free salvation by the blood of the Lamb, and by the principle of holiness transfused through the soul by the Holy Ghost: unto eternal life - the proper object of an immortal spirit’ s hope, the only sphere where the human intellect can rest, and be happy in the place and state where God is; where he is seen As He Is; and where he can be enjoyed with out interruption in an eternal progression of knowledge and beatitude: by Jesus Christ our Lord - as the cause of our salvation, the means by which it is communicated, and the source whence it springs. Thus we find, that the salvation from sin here is as extensive and complete as the guilt and contamination of sin; death is conquered, hell disappointed, the devil confounded, and sin totally destroyed. Here is glorying: To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests to God and his Father, be glory and dominion, for ever and ever. Amen. Hallelujah! The Lord God Omnipotent reigneth! Amen and Amen

What highly interesting and momentous truths does the preceding chapter bring to our view! No less than the doctrine of the fall of man from original righteousness; and the redemption of the world by the incarnation and death of Christ. On the subject of the Fall, though I have spoken much in the notes on Genesis, chap. 3, yet it may be necessary to make a few farther observations: -

1.    That all mankind have fallen under the empire of death, through this original transgression, the apostle most positively asserts; and few men who profess to believe the Bible, pretend to dispute. This point is indeed ably stated, argued, and proved by Dr. Taylor, from whose observations the preceding notes are considerably enriched. But there is one point which I think not less evident, which he has not only not included in his argument, but, as far as it came in his way, has argued against it, viz. the degeneracy and moral corruption of the human soul. As no man can account for the death brought into the world but on the ground of this primitive transgression, so none can account for the moral evil that is in the world on any other ground. It is a fact, that every human being brings into the world with him the seeds of dissolution and mortality. Into this state we are fallen, according to Divine revelation, through the one offense of Adam. This fact is proved by the mortality of all men. It is not less a fact, that every man that is born into the world brings with him the seeds of moral evil; these he could not have derived from his Maker; for the most pure and holy God can make nothing impure, imperfect, or unholy. Into this state we are reduced, according to the Scripture, by the transgression of Adam; for by this one man sin entered into the world, as well as death

2.    The fact that all come into the world with sinful propensities is proved by another fact, that every man sins; that sin is his first work, and that no exception to this has ever been noticed, except in the human nature of Jesus Christ; and that exempt case is sufficiently accounted for from this circumstance, that it did not come in the common way of natural generation

3.    As like produces its like, if Adam became mortal and sinful, he could not communicate properties which he did not possess; and he must transmit those which constituted his natural and moral likeness: therefore all his posterity must resemble himself. Nothing less than a constant miraculous energy, presiding over the formation and development of every human body and soul, could prevent the seeds of natural and moral evil from being propagated. That these seeds are not produced in men by their own personal transgressions, is most positively asserted by the apostle in the preceding chapter; and that they exist before the human being is capable of actual transgression, or of the exercise of will and judgment, so as to prefer and determine, is evident to the most superficial observer

1st, from the most marked evil propensities of children, long before reason can have any influence or control over passion; and

2ndly, it is demonstrated by the death of millions in a state of infancy. It could not, therefore, be personal transgression that produced the evil propensities in the one case, nor death in the other

4.    While misery, death, and sin are in the world, we shall have incontrovertible proofs of the fall of man. Men may dispute against the doctrine of original sin; but such facts as the above will be a standing irrefragable argument against every thing that can be advanced against the doctrine itself

5.    The justice of permitting this general infection to become diffused has been strongly oppugned. "Why should the innocent suffer for the guilty?"As God made man to propagate his like on the earth, his transmitting the same kind of nature with which he was formed must be a necessary consequence of that propagation. He might, it is true, have cut off for ever the offending pair; but this, most evidently, did not comport with his creative designs. "But he might have rendered Adam incapable of sin."This does not appear. If he had been incapable of sinning, he would have been incapable of holiness; that is, he could not have been a free agent; or in other words he could not have been an intelligent or intellectual being; he must have been a mass of inert and unconscious matter. "But God might have cut them off and created a new race."He certainly might; and what would have been gained by this? Why, just nothing. The second creation, if of intelligent beings at all, must have been precisely similar to the first; and the circumstances in which these last were to be placed, must be exactly such as infinite wisdom saw to be the most proper for their predecessors, and consequently, the most proper for them. They also must have been in a state of probation; they also must have been placed under a law; this law must be guarded by penal sanctions; the possibility of transgression must be the same in the second case as in the first; and the lapse as probable, because as possible to this second race of human beings as it was to their predecessors. It was better, therefore, to let the same pair continue to fulfill the great end of their creation, by propagating their like upon the earth; and to introduce an antidote to the poison, and by a dispensation as strongly expressive of wisdom as of goodness, to make the ills of life, which were the consequences of their transgression, the means of correcting the evil, and through the wondrous economy of grace, sanctifying even these to the eternal good of the soul

6.    Had not God provided a Redeemer, he, no doubt, would have terminated the whole mortal story, by cutting off the original transgressors; for it would have been unjust to permit them to propagate their like in such circumstances, that their offspring must be unavoidably and eternally wretched

God has therefore provided such a Savior, the merit of whose passion and death should apply to every human being, and should infinitely transcend the demerit of the original transgression, and put every soul that received that grace (and All may) into a state of greater excellence and glory than that was, or could have been, from which Adam, by transgressing, fell

7.    The state of infants dying before they are capable of hearing the Gospel, and the state of heathens who have no opportunity of knowing how to escape from their corruption and misery, have been urged as cases of peculiar hardship. But, first, there is no evidence in the whole book of God that any child dies eternally for Adam’ s sin. Nothing of this kind is intimated in the Bible; and, as Jesus took upon him human nature, and condescended to be born of a woman in a state of perfect helpless infancy, he has, consequently, sanctified this state, and has said, without limitation or exception, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. We may justly infer, and all the justice as well as the mercy of the Godhead supports the inference, that all human beings, dying in an infant state, are regenerated by that grace of God which bringeth salvation to all men, Tit 2:11, and go infallibly to the kingdom of heaven. As to the Gentiles, their case is exceedingly clear. The apostle has determined this; see Rom 2:14, Rom 2:15, and the notes there. He who, in the course of his providence, has withheld from them the letter of his word, has not denied them the light and influence of his Spirit; and will judge them in the great day only according to the grace and means of moral improvement with which they have been favored. No man will be finally damned because he was a Gentile, but because he has not made a proper use of the grace and advantages which God had given him. Thus we see that the Judge of all the earth has done right; and we may rest assured that he will eternally act in the same way

8.    The term Fall we use metaphorically, to signify degradation: literally, it signifies stumbling, so as to lose the centre of gravity, or the proper poise of our bodies, in consequence of which we are precipitated on the ground. The term seems to have been borrowed from the παραπτωμα of the apostle, Rom 5:15-18, which we translate offense, and which is more literally Fall, from παρα, intensive, and πιπτω, I fall; a grievous, dangerous, and ruinous fall, and is property applied to transgression and sin in general; as every act is a degradation of the soul, accompanied with hurt, and tending to destruction. The term, in this sense, is still in common use; the degradation of a man in power we term his fall; the impoverishment of a rich man we express in the same way; and when a man of piety and probity is overcome by any act of sin, we say he is fallen; he has descended from his spiritual eminence, is degraded from his spiritual excellence, is impure in his soul, and becomes again exposed to the displeasure of his God.

Calvin: Rom 5:1 - NO PHRASE

1.=== Being then justified, === etc. The Apostle begins to illustrate by the effects, what he has hitherto said of the righteousness of faith: and hence the whole of this chapter is taken up with amplifications, which are no less calculated to explain than to confirm. He had said before, that faith is abolished, if righteousness is sought by works; and in this case perpetual inquietude would disturb miserable souls, as they can find nothing substantial in themselves: but he teaches us now, that they are rendered quiet and tranquil, when we have obtained righteousness by faith, we have peace with God; and this is the peculiar fruit of the righteousness of faith. When any one strives to seek tranquillity of conscience by works, (which is the case with profane and ignorant men,) he labors for it in vain; for either his heart is asleep through his disregard or forgetfulness of God’s judgment, or else it is full of trembling and dread, until it reposes on Christ, who is alone our peace.

Then peace means tranquillity of conscience, which arises from this, — that it feels itself to be reconciled to God. This the Pharisee has not, who swells with false confidence in his own works; nor the stupid sinner, who is not disquieted, because he is inebriated with the sweetness of vices: for though neither of these seems to have a manifest disquietude, as he is who is smitten with a consciousness of sin; yet as they do not really approach the tribunal of God, they have no reconciliation with him; for insensibility of conscience is, as it were, a sort of retreating from God. Peace with God is opposed to the dead security of the flesh, and for this reason, — because the first thing is, that every one should become awakened as to the account he must render of his life; and no one can stand boldly before God, but he who relies on a gratuitous reconciliation; for as long as he is God, all must otherwise tremble and be confounded. And this is the strongest of proofs, that our opponents do nothing but prate to no purpose, when they ascribe righteousness to works; for this conclusion of Paul is derived from this fact, — that miserable souls always tremble, except they repose on the grace of Christ.

Calvin: Rom 5:2 - Through whom we have access // And glory in the hope

2.Through whom we have access, ¹⁵³ etc. Our reconciliation with God depends only on Christ; for he only is the beloved Son, and we are all by nature the children of wrath. But this favor is communicated to us by the gospel; for the gospel is the ministry of reconciliation, by the means of which we are in a manner brought into the kingdom of God. Rightly then does Paul set before our eyes in Christ a sure pledge of God’s favor, that he might more easily draw us away from every confidence in works. And as he teaches us by the word access, that salvation begins with Christ, he excludes those preparations by which foolish men imagine that they can anticipate God’s mercy; as though he said, “Christ comes not to you, nor helps you, on account of your merits.” He afterwards immediately subjoins, that it is through the continuance of the same favor that our salvation becomes certain and sure; by which he intimates, that perseverance is not founded on our power and diligence, but on Christ; though at the same time by saying, that we stand, he indicates that the gospel ought to strike deep roots into the hearts of the godly, so that being strengthened by its truth, they may stand firm against all the devices of Satan and of the flesh. And by the word stand, he means, that faith is not a changeable persuasion, only for one day; but that it is immutable, and that it sinks deep into the heart, so that it endures through life. It is then not he, who by a sudden impulse is led to believe, that has faith, and is to be reckoned among the faithful; but he who constantly, and, so to speak, with a firm and fixed foot, abides in that station appointed to him by God, so as to cleave always to Christ.

And glory in the hope, etc. The reason that the hope of a future life exists and dares to exult, is this, — because we rest on God’s favor as on a sure foundation: for Paul’s meaning is, that though the faithful are now pilgrims on the earth, they yet by hope scale the heavens, so that they quietly enjoy in their own bosoms their future inheritance. And hereby are subverted two of the most pestilent dogmas of the sophists. What they do in the first place is, they bid Christians to be satisfied with moral conjecture as to the perception of God’s favor towards them; and secondly, they teach that all are uncertain as to their final perseverance; but except there be at present sure knowledge, and a firm and undoubting persuasion as to the future, who would dare to glory? The hope of the glory of God has shone upon us through the gospel, which testifies that we shall be participators of the Divine nature; for when we shall see God face to face, we shall be like him. (2Pe 1:4; 1Jo 3:2.)

Calvin: Rom 5:3 - Not only so // Tribulation produces

3.Not only so, etc. That no one might scoffingly object and say, that Christians, with all their glorying, are yet strangely harassed and distressed in this life, which condition is far from being a happy one, — he meets this objection, and declares, not only that the godly are prevented by these calamities from being blessed, but also that their glorying is thereby promoted. To prove this he takes his argument from the effects, and adopts a remarkable gradation, and at last concludes, that all the sorrows we endure contribute to our salvation and final good.

By saying that the saints glory in tribulations, he is not to be understood, as though they dreaded not, nor avoided adversities, or were not distressed with their bitterness when they happened, (for there is no patience when there is no feeling of bitterness;) but as in their grief and sorrow they are not without great consolation, because they regard that whatever they bear is dispensed to them for good by the hand of a most indulgent Father, they are justly said to glory: for whenever salvation is promoted, there is not wanting a reason for glorying.

We are then taught here what is the design of our tribulations, if indeed we would prove ourselves to be the children of God. They ought to habituate us to patience; and if they do not answer this end, the work of the Lord is rendered void and of none effect through our corruption: for how does he prove that adversities do not hinder the glorying of the faithful, except that by their patience in enduring them, they feel the help of God, which nourishes and confirms their hope? They then who do not learn patience, do not, it is certain, make good progress. Nor is it any objection, that there are recorded in Scripture some complaints full of despondency, which the saints had made: for the Lord sometimes so depresses and straitens for a time his people, that they can hardly breathe, and can hardly remember any source of consolation; but in a moment he brings to life those whom he had nearly sunk in the darkness of death. So that what Paul says is always accomplished in them —

“We are in every way oppressed, but not made anxious; we are in danger, but we are not in despair; we suffer persecution, but we are not forsaken; we are cast down but we are not destroyed.”
(2Co 4:8.)

Tribulation produces ( efficiat) patience, etc. This is not the natural effect of tribulation; for we see that a great portion of mankind are thereby instigated to murmur against God, and even to curse his name. But when that inward meekness, which is infused by the Spirit of God, and the consolation, which is conveyed by the same Spirit, succeed in the place of our stubbornness, then tribulations become the means of generating patience; yea, those tribulations, which in the obstinate can produce nothing but indignation and clamorous discontent.

Calvin: Rom 5:4 - Patience, probation

4.Patience, probation, etc. James, adopting a similar gradation, seems to follow a different order; for he says, that patience proceeds from probation: but the different meaning of the word is what will reconcile both. Paul takes probation for the experience which the faithful have of the sure protection of God, when by relying on his aid they overcome all difficulties, even when they experience, whilst in patiently enduring they stand firm, how much avails the power of the Lord, which he has promised to be always present with his people. James takes the same word for tribulation itself, according to the common usage of Scripture; for by these God proves and tries his servants: and they are often called trials. ¹⁵⁵

According then to the present passage, we then only make advances in patience as we ought, when we regard it as having been continued to us by God’s power, and thus entertain hope as to the future, that God’s favor, which has ever succored us in our necessities, will never be wanting to us. Hence he subjoins, that from probation arises hope; for ungrateful we should be for benefits received, except the recollection of them confirms our hope as to what is to come.

Calvin: Rom 5:5 - Hope maketh not ashamed, === etc.; ¹⁵⁶ that is, it regards salvation as most certain. It hence appears, that the Lord tries us by adversities for this end, — that our salvation may thereby be gradually advanced. Those evils then cannot render us miserable, which do in a manner promote our happiness. And thus is proved what he had said, that the godly have reasons for glorying in the midst of their afflictions.

===For the love of God

5.Hope maketh not ashamed, === etc.; ¹⁵⁶ that is, it regards salvation as most certain. It hence appears, that the Lord tries us by adversities for this end, — that our salvation may thereby be gradually advanced. Those evils then cannot render us miserable, which do in a manner promote our happiness. And thus is proved what he had said, that the godly have reasons for glorying in the midst of their afflictions.

===For the love of God, etc. I do not refer this only to the last sentence, but to the whole of the preceding passage. I therefore would say, — that by tribulations we are stimulated to patience, and that patience finds an experiment of divine help, by which we are more encouraged to entertain hope; for however we may be pressed and seem to be nearly consumed, we do not yet cease to feel God’s favor towards us, which affords the richest consolation, and much more abundant than when all things happen prosperously. For as that happiness, which is so in appearance, is misery itself, when God is adverse to and displeased with us; so when he is propitious, even calamities themselves will surely be turned to a prosperous and a joyful issue. Seeing all things must serve the will of the Creator, who, according to his paternal favor towards us, (as Paul declares in the eighth chapter,) overrules all the trials of the cross for our salvation, this knowledge of divine love towards us is instilled into our hearts to the Spirit of God; for the good things which God has prepared for his servants are hid from the ears and the eyes and the minds of men, and the Spirit alone is he who can reveal them. And the word diffused, is very emphatical; for it means that the revelation of divine love towards us is so abounding that it fills our hearts; and being thus spread through every part of them, it not only mitigates sorrow in adversities, but also, like a sweet seasoning, it renders tribulations to be loved by us. ¹⁵⁷

He says further, that the Spirit is given, that is, bestowed through the gratuitous goodness of God, and not conferred for our merits; according to what [Augustine] has well observed, who, though he is mistaken in his view of the love of God, gives this explanation, — that we courageously bear adversities, and are thus confirmed in our hope, because we, having been regenerated by the Spirit, do love God. It is indeed a pious sentiment, but not what Paul means: for love is not to be taken here in an active but a passive sense. And certain it is, that no other thing is taught by Paul than that the true fountain of all love is, when the faithful are convinced that they are loved by God, and that they are not slightly touched with this conviction, but have their souls thoroughly imbued with it.

Calvin: Rom 5:6 - For Christ

6.For Christ, etc. I ventured not in my version to allow myself so much liberty as to give this rendering, “In the time in which we were weak;” and yet I prefer this sense. An argument begins here, which is from the greater to the less, and which he afterwards pursues more at large: and though he has not woven the thread of his discourse so very distinctly, yet its irregular structure does not disturb the meaning. “If Christ,” he says, “had mercy on the ungodly, if he reconciled enemies to his Father, if he has done this by the virtue of his death, much more easily will he save them when justified, and keep those restored to favor in the possession of it, especially when the influence of his life is added to the virtue of his death.” ¹⁵⁸ The time of weakness some consider to be that, when Christ first began to be manifested to the world, and they think that those are called weak, who were like children under the tuition of the law. I apply the expression to every one of us, and I regard that time to be meant, which precedes the reconciliation of each one with God. For as we are all born the children of wrath, so we are kept under that curse until we become partakers of Christ. And he calls those weak, who have nothing in themselves but what is sinful; for he calls the same immediately afterwards ungodly. And it is nothing new, that weakness should be taken in this sense. He calls, in 1Co 12:22, the covered parts of the body weak; and, in 2Co 10:10, he designates his own bodily presence weak, because it had no dignity. And this meaning will soon again occur. When, therefore, we were weak, that is, when we were in no way worthy or fit that God should look on us, at this very time Christ died for the ungodly: for the beginning of religion is faith, from which they were all alienated, for whom Christ died. And this also is true as to the ancient fathers, who obtained righteousness before he died; for they derived this benefit from his future death. ¹⁵⁹

Calvin: Rom 5:7 - For a just man

7.For a just man, etc. The meaning of the passage has constrained me to render the particle γὰρ as an affirmative or declarative rather than as a causative. The import of the sentence is this, “Most rare, indeed, is such an example to be found among men, that one dies for a just man, though this may sometimes happen: but let this be granted, yet for an ungodly man none will be found willing to die: this is what Christ has done.” ¹⁶⁰ Thus it is an illustration, derived from a comparison; for such an example of kindness, as Christ has exhibited towards us, does not exist among men.

Calvin: Rom 5:8 - NO PHRASE

8.=== But God confirms, === etc. The verb, συνίστησι, has various meanings; that which is most suitable to this place is that of confirming; for it was not the Apostle’s object to excite our gratitude, but to strengthen the trust and confidence of our souls. He then confirms, that is, exhibits his love to us as most certain and complete, inasmuch as for the sake of the ungodly he spared not Christ his own Son. In this, indeed, his love appears, that being not moved by love on our part, he of his own good will first loved us, as John tells us. (1Jo 3:16.) — Those are here called sinners, (as in many other places,) who are wholly vicious and given up to sin, according to what is said in Joh 9:31, “God hears not sinners,” that is, men abandoned and altogether wicked. The woman called “a sinner,” was one of a shameful character. (Luk 7:37.) And this meaning appears more evident from the contrast which immediately follows, — for being now justified through his blood: for since he sets the two in opposition, the one to the other, and calls those justified who are delivered from the guilt of sin, it necessarily follows that those are sinners who, for their evil deeds, are condemned. ¹⁶¹ The import of the whole is, — since Christ has attained righteousness for sinner by his death, much more shall he protect them, being now justified, from destruction. And in the last clause he applies to his own doctrine the comparison between the less and the greater: for it would not have been enough for salvation to have been once procured for us, were not Christ to render it safe and secure to the end. And this is what the Apostle now maintains; so that we ought not to fear, that Christ will cut off the current of his favor while we are in the middle of our course: for inasmuch as he has reconciled us to the Father, our condition is such, that he purposes more efficaciously to put forth and daily to increase his favor towards us.

Calvin: Rom 5:10 - NO PHRASE

10. This is an explanation of the former verse, amplified by introducing a comparison between life and death. We were enemies, he says, when Christ interposed for the purpose of propitiating the Father: through this reconciliation we are now friends; since this was effected by his death; much more influential and efficacious will be his life. ¹⁶² We hence have ample proofs to strengthen our hearts with confidence respecting our salvation. By saying that we were reconciled to God by the death of Christ, he means, that it was the sacrifice of expiation, by which God was pacified towards the world, as I have showed in the fourth chapter.

But the Apostle seems here to be inconsistent with himself; for if the death of Christ was a pledge of the divine love towards us, it follows that we were already acceptable to him; but he says now, that we were enemies. To this answer, that as God hates sin, we are also hated by him his far as we are sinners; but as in his secret counsel he chooses us into the body of Christ, he ceases to hate us: but restoration to favor is unknown to us, until we attain it by faith. Hence with regard to us, we are always enemies, until the death of Christ interposes in order to propitiate God. And this twofold aspect of things ought to be noticed; for we do not know the gratuitous mercy of God otherwise than as it appears from this — that he spared not his only-begotten Son; for he loved us at a time when there was discord between him and us: nor can we sufficiently understand the benefit brought to us by the death of Christ, except this be the beginning of our reconciliation with God, that we are persuaded that it is by the expiation that has been made, that he, who was before justly angry with us, is now propitious to us. Since then our reception into favor is ascribed to the death of Christ, the meaning is, that guilt is thereby taken away, to which we should be otherwise exposed.

Calvin: Rom 5:11 - And not this only

11.And not this only, etc. He now ascends into the highest strain of glorying; for when we glory that God is ours, whatever blessings can be imagined or wished, ensue and flow from this fountain; for God is not only the chief of all good things, but also possesses in himself the sum and substance of all blessings; and he becomes ours through Christ. We then attain this by faith, — that nothing is wanting to us as to happiness. Nor is it in vain that he so often mentions reconciliation: it is, first, that we may be taught to fix our eyes on the death of Christ, whenever we speak of our salvation; and, secondly, that we may know that our trust must be fixed on nothing else, but on the expiation made for our sins.

Calvin: Rom 5:12 - Wherefore as

12.Wherefore as, etc. He now begins to enlarge on the same doctrine, by comparing with it what is of an opposite character. For since Christ came to redeem us from the calamity into which Adam had fallen, and had precipitated all his posterity with him, we cannot see with so much clearness what we have in Christ, as by having what we have lost in Adam set before us, though all things on both sides are not similar: hence Paul subjoins an exception, which we shall notice in its place; and we shall also point out any other difference that may occur. The incompleteness of the sentence sometimes renders it obscure, as when the second clause, which answers to the former, is not expressed. But we shall endeavor to make both plain when we come to those parts. ¹⁶³

===Sin entered into the world, === etc. Observe the order which he keeps here; for he says, that sin preceded, and that from sin death followed. There are indeed some who contend, that we are so lost through Adam’s sin, as though we perished through no fault of our own, but only, because he had sinned for us. But Paul distinctly affirms, that sin extends to all who suffer its punishment: and this he afterwards more fully declares, when subsequently he assigns a reason why all the posterity of Adam are subject to the dominion of death; and it is even this — because we have all, he says, sinned. But to sin in this case, is to become corrupt and vicious; for the natural depravity which we bring, from our mother’s womb, though it brings not forth immediately its own fruits, is yet sin before God, and deserves his vengeance: and this is that sin which they call original. For as Adam at his creation had received for us as well as for himself the gifts of God’s favor, so by falling away from the Lord, he in himself corrupted, vitiated, depraved, and ruined our nature; for having been divested of God’s likeness, he could not have generated seed but what was like himself. Hence we have all sinned; for we are all imbued with natural corruption, and so are become sinful and wicked. Frivolous then was the gloss, by which formerly the Pelagians endeavored to elude the words of Paul, and held, that sin descended by imitation from Adam to the whole human race; for Christ would in this case become only the exemplar and not the cause of righteousness. Besides, we may easily conclude, that he speaks not here of actual sin; for if everyone for himself contracted guilt, why did Paul form a comparison between Adam and Christ? It then follows that our innate and hereditary depravity is what is here referred to. ¹⁶⁴

Calvin: Rom 5:13 - For until the law // But sin is not imputed // Death reigned from Adam

13.For until the law, etc. This parenthesis anticipates an objection: for as there seems to be no transgression without the law, it might have been doubted whether there were before the law any sin: that there was after the law admitted of no doubt. The question only refers to the time preceding the law. To this then he gives this answer, — that though God had not as yet denounced judgment by a written law, yet mankind were under a curse, and that from the womb; and hence that they who led a wicked and vicious life before the promulgation of the law, were by no means exempt from the condemnation of sin; for there had always been some notion of a God, to whom honor was due, and there had ever been some rule of righteousness. This view is so plain and so clear, that of itself it disproves every opposite notion.

But sin is not imputed, etc. Without the law reproving us, we in a manner sleep in our sins; and though we are not ignorant that we do evil, we yet suppress as much as we can the knowledge of evil offered to us, at least we obliterate it by quickly forgetting it. While the law reproves and chides us, it awakens us as it were by its stimulating power, that we may return to the consideration of God’s judgment. The Apostle then intimates that men continue in their perverseness when not roused by the law, and that when the difference between good and evil is laid aside, they securely and joyfully indulge themselves, as if there was no judgment to come. But that before the law iniquities were by God imputed to men is evident from the punishment of Cain, from the deluge by which the whole world was destroyed, from the fate of Sodom, and from the plagues inflicted on Pharaoh and Abimelech on account of Abraham, and also from the plagues brought on the Egyptians. That men also imputed sin to one another, is clear from the many complaints and expostulations by which they charged one another with iniquity, and also from the defenses by which they labored to clear themselves from accusations of doing wrong. There are indeed many examples which prove that every man was of himself conscious of what was evil and of what was good: but that for the most part they connived at their own evil deeds, so that they imputed nothing as a sin to themselves unless they were constrained. When therefore he denies that sin without the law is imputed, he speaks comparatively; for when men are not pricked by the goads of the law, they become sunk in carelessness. ¹⁶⁵

But Paul wisely introduced this sentence, in order that the Jews might hence more clearly learn how grievously they offended, inasmuch as the law openly condemned them; for if they were not exempted from punishment whom God had never summoned as guilty before his tribunal, what would become of the Jews to whom the law, like a herald, had proclaimed their guilt, yea, on whom it denounced judgment? There may be also another reason adduced why he expressly says, that sin reigned before the law, but was not imputed, and that is, that we may know that the cause of death proceeds not from the law, but is only made known by it. Hence he declares, that all became miserably lost immediately after the fall of Adam, though their destruction was only made manifest by the law. If you translate this adversative δε, though, the text would run better; for the meaning is, that though men may indulge themselves, they cannot yet escape God’s judgment, even when there is no law to reprove them.

Death reigned from Adam, etc. He explains more clearly that it availed men nothing that from Adam to the time when the law was promulgated, they led a licentious and careless life, while the difference between good and evil was willfully rejected, and thus, without the warning of the law, the remembrance of sin was buried; yea, that this availed them nothing, because sin did yet issue in their condemnation. It hence appears, that death even then reigned; for the blindness and obduracy of men could not stifle the judgment of God.

Calvin: Rom 5:14 - Even over them // Who is a type of him who was to come

14.Even over them, etc. Though this passage is commonly understood of infants, who being guilty of no actual sin, die through original sin, I yet prefer to regard it as referring to all those who sinned without the law; for this verse is to be connected with the preceding clause, which says, that those who were without the law did not impute sin to themselves. Hence they sinned not after the similitude of Adam’s transgression; for they had not, like him, the will of God made known to them by a certain oracle: for the Lord had forbidden Adam to touch the fruit of the tree of the knowledge of good and evil; but to them he had given no command besides the testimony of conscience. The Apostle then intended to imply, that it did not happen through the difference between Adam and his posterity that they were exempt from condemnation. Infants are at the same time included in their number.

Who is a type of him who was to come This sentence is put instead of a second clause; for we see that one part only of the comparison is expressed, the other is omitted — an instance of what is called (lang. el) anacoluthon ¹⁶⁶ You are then to take the meaning as though it was said, “as by one man sin entered into the whole world, and death through sin, so by one man righteousness returned, and life through righteousness.” But in saying that Adam bore a resemblance to Christ, there is nothing incongruous; for some likeness often appears in things wholly contrary. As then we are all lost through Adam’s sin, so we are restored through Christ’s righteousness: hence he calls Adam not inaptly the type of Christ. But observe, that Adam is not, said to be the type of sin, nor Christ the type of righteousness, as though they led the way only by their example, but that the one is contrasted with the other. Observe this, lest you should foolishly go astray with [Origen], and be involved in a pernicious error; for he reasoned philosophically and profanely on the corruption of mankind, and not only diminished the grace of Christ, but nearly obliterated it altogether. The less excusable is [Erasmus], who labors much in palliating a notion so grossly delirious.

Calvin: Rom 5:15 - But not as the offense // The grace of God and the gift of God through grace

15.But not as the offense, etc. Now follows the rectifying or the completion of the comparison already introduced. The Apostle does not, however, very minutely state the points of difference between Christ and Adam, but he obviates errors into which we might otherwise easily fall, and what is needful for an explanation we shall add. Though he mentions oftentimes a difference, yet there are none of these repetitions in which there is not a want of a corresponding clause, or in which there is not at least an ellipsis. Such instances are indeed defects in a discourse; but they are not prejudicial to the majesty of that celestial wisdom which is taught us by the Apostle; it has, on the contrary, so happened through the providence of God, that the highest mysteries have been delivered to us in the garb of an humble style, ¹⁶⁸ in order that our faith may not depend on the potency of human eloquence, but on the efficacious working of the Spirit alone.

He does not indeed even now expressly supply the deficiency of the former sentence, but simply teaches us, that there is a greater measure of grace procured by Christ, than of condemnation introduced by the first man. What some think, that the Apostle carries on here a chain of reasoning, I know not whether it will be deemed by all sufficiently evident. It may indeed be justly inferred, that since the fall of Adam had such an effect as to produce the ruin of many, much more efficacious is the grace of God to the benefit of many; inasmuch as it is admitted, that Christ is much more powerful to save, than Adam was to destroy. But as they cannot be disproved, who wish to take the passage without this inference, I am willing that they should choose either of these views; though what next follows cannot be deemed an inference, yet it is of the same meaning. It is hence probable, that Paul rectifies, or by way of exception modifies, what he had said of the likeness between Christ and Adam.

But observe, that a larger number ( plures ) are not here contrasted with many ( multis ,) for he speaks not of the number of men: but as the sin of Adam has destroyed many, he draws this conclusion, — that the righteousness of Christ will be no less efficacious to save many. ¹⁶⁹

When he says, by the offense of one, etc., understand him as meaning this, — that corruption has from him descended to us: for we perish not through his fault, as though we were blameless; but as his sin is the cause of our sin, Paul ascribes to him our ruin: our sin I call that which is implanted in us, and with which we are born.

The grace of God and the gift of God through grace, etc. Grace is properly set in opposition to offense; the gift which proceeds from grace, to death. Hence grace means the free goodness of God or gratuitous love, of which he has given us a proof in Christ, that he might relieve our misery: and gift is the fruit of this mercy, and hath come to us, even the reconciliation by which we have obtained life and salvation, righteousness, newness of life, and every other blessing. We hence see how absurdly the schoolmen have defined grace, who have taught that it is nothing else but a quality infused into the hearts of men: for grace, properly speaking, is in God; and what is in us is the effect of grace. And he says, that it is by one man; for the Father has made him the fountain out of whose fullness all must draw. And thus he teaches us, that not even the least drop of life can be found out of Christ, — that there is no other remedy for our poverty and want, than what he conveys to us from his own abundance.

Calvin: Rom 5:16 - NO PHRASE

16. This is especially an explanation of what he had said before, — that by one offense guilt issued in the condemnation of us all, but that grace, or rather the gratuitous gift, is efficacious to our justification from many offenses. It is indeed an expansion of what the last verse contains; for he had not hitherto expressed, how or in what respect Christ excelled Adam. This difference being settled, it appears evident, that their opinion is impious, who have taught that we recover nothing else by Christ but a freedom from original sin, or the corruption derived from Adam. Observe also, that these many offenses, from which he affirms we are freed through Christ, are not to be understood only of those which every one must have committed before baptism, but also of those by which the saints contract daily new guilt; and on account of which they would be justly exposed to condemnation, were they not continually relieved by this grace.

He sets gift in opposition to judgment: by the latter he means strict justice; by the former, gratuitous pardon. From strict justice comes condemnation; from pardon, absolution. Or, which is the same thing, were God to deal with us according to justice, we should be all undone; but he justifies us freely in Christ.

Calvin: Rom 5:17 - For if the offense of one

17.For if the offense of one, etc. He again subjoins a general explanation, on which he dwells still further; for it was by no means his purpose to explain every part of the subject, but to state the main points. He had before declared, that the power of grace had surpassed that of sin: and by this he consoles and strengthens the faithful, and, at the same time, stimulates and encourages them to meditate on the benignity of God. Indeed the design of so studious a repetition was, — that the grace of God might be worthily set forth, that men might be led from self-confidence to trust in Christ, that having obtained his grace they might enjoy full assurance; and hence at length arises gratitude. The sum of the whole is this — that Christ surpasses Adam; the sin of one is overcome by the righteousness of the other; the curse of one is effaced by the grace of the other; from one, death has proceeded, which is absorbed by the life which the other bestows.

But the parts of this comparison do not correspond; instead of adding, “the gift of life shall more fully reign and flourish through the exuberance of grace,” he says, that “the faithful shall reign;” which amounts to the same thing; for the reign of the faithful is in life, and the reign of life is in the faithful.

It may further be useful to notice here the difference between Christ and Adam, which the Apostle omitted, not because he deemed it of no importance, but unconnected with his present subject.

The first is, that by Adam’s sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation; for it is not said to be accepted for us, because it is in us, but because we possess Christ himself with all his blessings, as given to us through the bountiful kindness of the Father. Hence the gift of righteousness is not a quality with which God endows us, as some absurdly explain it, but a gratuitous imputation of righteousness; for the Apostle plainly declares what he understood by the word grace. The other difference is, that the benefit of Christ does not come to all men, while Adam has involved his whole race in condemnation; and the reason of this is indeed evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that we may come to a participation of the grace of Christ, we must be ingrafted in whim by faith. Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be man, for it dwells in flesh and blood; but in order to enjoy the righteousness of Christ it is necessary for thee to be a believer; for a participation of him is attained only by faith. He is communicated to infants in a peculiar way; for they have by covenant the right of adoption, by which they pass over unto a participation of Christ. ¹⁷² Of the children of the godly I speak, to whom the promise of grace is addressed; for others are by no means exempted from the common lot.

Calvin: Rom 5:18 - Therefore

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 — δικαιοσύνην, but the justification — δικαίωμα, ¹⁷³ 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. ¹⁷⁴

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. ¹⁷⁵ 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. ¹⁷⁶

Calvin: Rom 5:19 - NO PHRASE

19. This is no tautology, but a necessary explanation of the former verse. For he shows that we are guilty through the offense of one man, in such a manner as not to be ourselves innocent. He had said before, that we are condemned; but that no one might claim for himself innocence, he also subjoined, that every one is condemned because he is a sinner. And then, as he declares that we are made righteous through the obedience of Christ, we hence conclude that Christ, in satisfying the Father, has provided a righteousness for us. It then follows, that righteousness is in Christ, and that it is to be received by us as what peculiarly belongs to him. He at the same time shows what sort of righteousness it is, by calling it obedience. And here let us especially observe what we must bring into God’s presence, if we seek to be justified by works, even obedience to the law, not to this or to that part, but in every respect perfect; for when a just man falls, all his former righteousness will not be remembered. We may also hence learn, how false are the schemes which they take to pacify God, who of themselves devise what they obtrude on him. For then only we truly worship him when we follow what he has commanded us, and render obedience to his word. Away then with those who confidently lay claim to the righteousness of works, which cannot otherwise exist than when there is a full and complete observance of the law; and it is certain that this is nowhere to be found. We also learn, that they are madly foolish who vaunt before God of works invented by themselves, which he regards as the filthiest things; for obedience is better than sacrifices.

Calvin: Rom 5:20 - But the law intervened // That offense might abound, === etc. It is well known how some, following [Augustine], usually explain this passage, — that lust is irritated the more, while it is checked by the restraints of the law; for it is man’s nature to strive for what is forbidden. But I understand no other increase to be intended here than that of knowledge and of obstinacy; for sin is set by the law before the eyes of man, that he may be continually forced to see that condemnation is prepared for him. Thus sin disturbs the conscience, which, when cast behind them, men forget. And farther, he who before only passed over the bounds of justice, becomes now, when the law is introduced, a despiser of God’s authority, since the will of God is made known to him, which he now wantonly tramples under feet. It hence follows, that sin is increased by the law, since now the authority of the lawgiver is despised and his majesty degraded. ¹⁷⁹

===Grace has superabounded

20.But the law intervened, etc. This subject depends on what he had said before — that there was sin before the law was published. This being the case, then follows immediately this question — For what purpose was the law given? It was therefore necessary to solve this difficulty; but as a longer digression was not suitable, he deferred the subject and handled it in another place: and now by the way he only says, that the law entered, ¹⁷⁸ that sin might abound; for he describes not here the whole office and use of the law, but only touches on one part, which served his present purpose. He indeed teaches us, that it was needful that men’s ruin should be more fully discovered to them, in order that a passage might be opened for the favor of God. They were indeed shipwrecked before the law was given; as however they seemed to themselves to swim, while in their destruction, they were thrust down into the deep, that their deliverance might appear more evident, when they thence emerge beyond all human expectation. Nor was it unreasonable, that the law should be partly introduced for this end — that it might again condemn men already condemned; for nothing is more reasonable than that men should, through all means be brought, nay, forced, by being proved guilty, to know their own evils.

That offense might abound, === etc. It is well known how some, following [Augustine], usually explain this passage, — that lust is irritated the more, while it is checked by the restraints of the law; for it is man’s nature to strive for what is forbidden. But I understand no other increase to be intended here than that of knowledge and of obstinacy; for sin is set by the law before the eyes of man, that he may be continually forced to see that condemnation is prepared for him. Thus sin disturbs the conscience, which, when cast behind them, men forget. And farther, he who before only passed over the bounds of justice, becomes now, when the law is introduced, a despiser of God’s authority, since the will of God is made known to him, which he now wantonly tramples under feet. It hence follows, that sin is increased by the law, since now the authority of the lawgiver is despised and his majesty degraded. ¹⁷⁹

===Grace has superabounded After sin has held men sunk in ruin, grace then comes to their help: for he teaches us, that the abundance of grace becomes for this reason more illustrious. — that while sin is overflowing, it pours itself forth so exuberantly, that it not only overcomes the flood of sin, but wholly absorbs it. ¹⁸⁰ And we may hence learn, that our condemnation is not set before us in the law, that we may abide in it; but that having fully known our misery, we may be led to Christ, who is sent to be a physician to the sick, a deliverer to the captives, a comforter to the afflicted, a defender to the oppressed. (Isa 61:1.)

Calvin: Rom 5:21 - That as sin has reigned

21.That as sin has reigned, etc. As sin is said to be the sting of death, and as death has no power over men, except on account of sin; so sin executes its power by death: it is hence said to exercise thereby its dominion. In the last clause the order of the words is deranged, but yet not without reason. The simple contrast might have been thus formed, — “That righteousness may reign through Christ.” But Paul was not content to oppose what is contrary to what is contrary, but adds the word grace, that he might more deeply print this truth on the memory — that the whole is to be ascribed, not to our merit, but to the kindness of God. ¹⁸¹ He had previously said, that death reigned; he now ascribes reigning to sin; but its end or, effect is death. And he says, that it has reigned, in the past tense; not that it has ceased to reign in those who are born only of flesh, and he thus distinguishes between Adam and Christ, and assigns to each his own time. Hence as soon as the grace of Christ begins to prevail in any one, the reign of sin and death ceases. ¹⁸²

Defender: Rom 5:1 - justified by faith

We are "justified by his blood" (Rom 4:9), "justified freely by his grace" (Rom 3:24), "justified by faith" (Rom 4:1) - all in relation to God - then, "justified by works" (Jam 2:21), in relation to men.

Defender: Rom 5:1 - peace with God

Paul opens his epistles with a salutation conveying "peace from God" (Rom 1:7), then assures them of "peace with God" (Rom 5:1), culminating in the "peace of God" (Col 3:15) ruling in their hearts."

Defender: Rom 5:3 - glory in tribulations

"Glory" is the same Greek word as "rejoice" in Rom 5:2 and "joy" in Rom 5:11. Christians not only can endure tribulations, but can learn to consider it a privilege to suffer for Christ's sake (Phi 1:29; 1Pe 4:12-14). This in itself is a testimony to the reality of the Christian Gospel."

Defender: Rom 5:12 - by one man

There is no warrant in the New Testament for the heretical notion that "Adam" is simply a generic term representing the human race. He was "one man," in fact "the first man" (1Co 15:45). There were no pre-Adamite men, as some have alleged, and certainly no population of evolving hominids becoming Adam. In fact, Christ Himself made it clear that Adam and Eve were "from the beginning of the creation" (Mar 10:6, quoting Gen 1:27). Adam was a real person, directly created and made by God, and so was Eve. The entire argument of Rom 5:12-21 becomes irrelevant if the Genesis record of the creation and fall of Adam did not happen just as recorded in Genesis 1-3, and this would mean there is no reality in the saving work of Christ either. Destroying or distorting the Genesis record undermines and eventually destroys the gospel of salvation. Such a devastating undermining of the Christian faith is surely not warranted by the fragmentary and self-contradictory fossil evidences that have been alleged to support the notion of human evolution.

Defender: Rom 5:12 - death by sin

Thus there was no death before sin entered the world. The finished creation was "very good" (Gen 1:31), with an abundance of food and all other provisions for man and animals. There was certainly no struggle for existence, or survival of the fittest, for every creature was created fit for its own environment. When Adam sinned, God brought the curse of decay and death not only upon Adam but also upon all His dominion (Gen 3:17-20; 1Co 15:21, 1Co 15:22; Rom 8:20-22)."

Defender: Rom 5:14 - Adam to Moses

Thus Adam is as real a person as Moses, and only the most extreme skeptics would dare to question the historical reality of Moses.

Defender: Rom 5:14 - had not sinned

The only creatures in history who have not sinned like Adam (Rom 5:12) are the animals. But death reigns over these also because of Adam's sin. In fact, the very ground was cursed, out of which all living bodies had been made, when their God-appointed steward sinned.

Defender: Rom 5:14 - figure

The first Adam is thus a contrasting type of "the last Adam" (1Co 15:45), the one bringing death into the world, the other bringing eternal life to the world. This typological theme is beautifully developed in Rom 5:15-21, but all this would be pointless if Adam were not uniquely the first man and the father of all other men. In fact, God promised redemption through "Him that was to come" at the same time He pronounced the curse on Adam and his dominion (Gen 3:15)."

Defender: Rom 5:19 - made righteous

We have been "made righteous" because Jesus Christ was "obedient unto death, even the death of the cross" (Phi 2:8). That is, we who were thoroughly disobedient to the will of God were "declared righteous" ("justified"), then "made righteous" because He was "made sin" for us (2Co 5:21)."

Defender: Rom 5:20 - offence might abound

"The law entered" the world because sin had entered the world, (and death entered because of sin) (Rom 5:12). But from Adam to Moses (Rom 5:14), even though death reigned, sin was not "imputed" (Rom 5:13) because men had only a vague intuitive knowledge of God's law. When the law was finally given through Moses, however, sin could be seen in full measure in its ugliness. Nevertheless, God's grace was still more abundant, capable of redeeming and saving the most flagrant sinners."

Defender: Rom 5:21 - sin hath reigned

Sin is seen at its worst, and God's grace and love at its best, in the death of Christ. Sin has many faces, but it is basically the rejection of God as Creator and Savior by rejecting His Word. Sin originated in the cosmos when Satan did this, and entered the earth when Adam did the same (Isa 14:13; Eze 28:15; Gen 3:1, Gen 3:4, Gen 3:17; Rom 5:12). Sin in practice is thus basically disbelief of God's Word (Rom 10:16; Rom 14:23; Joh 16:9) and disobeying God's law (Rom 3:20; Rom 5:20; 1Jo 3:4). Finally, God's judgment on sinners will be based on the words of Moses (Joh 5:43-47), the words of Christ (Joh 12:44-50) and the words of God's Book (Rev 20:12-15; Rev 22:18, Rev 22:19)."

TSK: Rom 5:1 - being // we have // through

being : Rom 5:9, Rom 5:18, Rom 1:17, Rom 3:22, Rom 3:26-28, Rom 3:30, Rom 4:5, Rom 4:24, Rom 4:25, Rom 9:30, Rom 10:10; Hab 2:4; Joh 3:16-18, Joh 5:24; Act 13:38, Act 13:39; Gal 2:16, Gal 3:11-14, Gal 3:25, Gal 5:4-6; Phi 3:9; Jam 2:23-26

we have : Rom 5:10, Rom 1:7, Rom 10:15, Rom 14:17, Rom 15:13, Rom 15:33; Job 21:21; Psa 85:8-10, Psa 122:6; Isa 27:5, Isa 32:17, Isa 54:13, Isa 55:12, Isa 57:19-21; Zec 6:13; Luk 2:14, Luk 10:5, Luk 10:6; Luk 19:38, Luk 19:42; Joh 14:27, Joh 16:33; Act 10:36; 2Co 5:18-20; Eph 2:14-17; Col 1:20, Col 3:15; 1Th 5:23; 2Th 3:16; Heb 13:20; Jam 2:23

through : Rom 6:23; Joh 20:31; Eph 2:7

TSK: Rom 5:2 - By whom // wherein // and rejoice // the glory

By whom : Joh 10:7, Joh 10:9, Joh 14:6; Act 14:27; Eph 2:18, Eph 3:12; Heb 10:19, Heb 10:20; 1Pe 3:18

wherein : Rom 5:9, Rom 5:10, Rom 8:1, Rom 8:30-39, Rom 14:4; Joh 5:24; 1Co 15:1; Eph 6:13; 1Pe 1:4

and rejoice : Rom 5:5, Rom 8:24, Rom 12:12, Rom 15:13; Job 19:25-27; Psa 16:9-11, Psa 17:15; Pro 14:32; 2Th 2:16; Heb 3:6, Heb 6:18; 1Pe 1:3-9; 1Jo 3:1-3

the glory : Rom 2:7, Rom 3:23, Rom 8:17, Rom 8:18; Exo 33:18-20; Psa 73:24; Mat 25:21; Joh 5:24; 2Co 3:18, 2Co 4:17; Rev 3:21, Rev 21:3, Rev 21:11, Rev 21:23, Rev 22:4, Rev 22:5

TSK: Rom 5:3 - but we // knowing

but we : Rom 8:35-37; Mat 5:10-12; Luk 6:22, Luk 6:23; Act 5:41; 2Co 11:23-30, 2Co 12:9, 2Co 12:10; Eph 3:13; Phi 1:29, Phi 2:17, Phi 2:18; Jam 1:2, Jam 1:3, Jam 1:12; 1Pe 3:14, 1Pe 4:16, 1Pe 4:17

knowing : 2Co 4:17; Heb 12:10,Heb 12:11

TSK: Rom 5:4 - patience // and experience

patience : Rom 15:4; 2Co 1:4-6, 2Co 4:8-12, 2Co 6:9, 2Co 6:10; Jam 1:12; 1Pe 1:6, 1Pe 1:7, 1Pe 5:10

and experience : Jos 10:24, Jos 10:25; 1Sa 17:34-37; Psa 27:2, Psa 27:3, Psa 42:4, Psa 42:5, Psa 71:14, Psa 71:18-24; 2Co 4:8-10; 2Ti 4:16-18

TSK: Rom 5:5 - hope // because // shed

hope : Job 27:8; Psa 22:4, Psa 22:5; Isa 28:15-18, Isa 45:16, Isa 45:17, Isa 49:23; Jer 17:5-8; Phi 1:20; 2Th 2:16; 2Ti 1:12; Heb 6:18, Heb 6:19

because : Rom 8:14-17, Rom 8:28; Mat 22:36, Mat 22:37; 1Co 8:3; Heb 8:10-12; 1Jo 4:19

shed : Isa 44:3-5; Eze 36:25; 2Co 1:22, 2Co 3:18, 2Co 4:6; Gal 4:6, Gal 5:22; Eph 1:13; Eph 3:16-19, Eph 4:30; Tit 3:5

TSK: Rom 5:6 - For // without // in due time // Christ // ungodly

For : Eze 16:4-8; Eph 2:1-5; Col 2:13; Tit 3:3-5

without : Lam 1:6; Dan 11:15

in due time : or, according to the time, Gal 4:4; Heb 9:26; 1Pe 1:20

Christ : Rom 5:8, Rom 4:25; 1Th 5:9

ungodly : Rom 4:5, Rom 11:26; Psa 1:1; 1Ti 1:9; Tit 2:12; 2Pe 2:5, 2Pe 2:6, 2Pe 3:7; Jud 1:4, Jud 1:15, Jud 1:18

TSK: Rom 5:7 - scarcely // a good // some

scarcely : Joh 15:13; 1Jo 3:16

a good : 2Sa 18:27; Psa 112:5; Act 11:24

some : Rom 16:4; 2Sa 18:3, 2Sa 23:14-17

TSK: Rom 5:8 - commendeth // in that

commendeth : Rom 5:20, Rom 3:5; Joh 15:13; Eph 1:6-8, Eph 2:7; 1Ti 1:16

in that : Isa 53:6; 1Pe 3:18; 1Jo 3:16, 1Jo 4:9, 1Jo 4:10

TSK: Rom 5:9 - being // we shall

being : Rom 5:1, Rom 3:24-26; Eph 2:13; Heb 9:14, Heb 9:22; 1Jo 1:7

we shall : Rom 5:10, Rom 1:18, Rom 8:1, Rom 8:30; Joh 5:24; 1Th 1:10

TSK: Rom 5:10 - when // reconciled // we shall

when : Rom 8:7; 2Co 5:18, 2Co 5:19, 2Co 5:21; Col 1:20,Col 1:21

reconciled : Rom 5:11 *marg. Rom 8:32; Lev 6:30; 2Ch 29:24; Eze 45:20; Dan 9:24; Eph 2:16; Heb 2:17

we shall : Joh 5:26, Joh 6:40,Joh 6:57, Joh 10:28, Joh 10:29, Joh 11:25, Joh 11:26, Joh 14:19; 2Co 4:10,2Co 4:11; Col 3:3, Col 3:4; Heb 7:25; Rev 1:18

TSK: Rom 5:11 - but we // by whom // atonement

but we : Rom 2:17, Rom 3:29, Rom 3:30; 1Sa 2:1; Psa 32:11, Psa 33:1, Psa 43:4, Psa 104:34, Psa 149:2; Isa 61:10; Hab 3:17, Hab 3:18; Luk 1:46; Gal 4:9, Gal 5:22; Phi 3:1, Phi 3:3, Phi 4:4; 1Pe 1:8

by whom : Joh 1:12, Joh 6:50-58; 1Co 10:16; Col 2:6

atonement : or, reconciliation, Rom 5:10; 2Co 5:18, 2Co 5:19

TSK: Rom 5:12 - as by // and death // for that // all

as by : Rom 5:19; Gen 3:6

and death : Rom 6:23; Gen 2:17, Gen 3:19, Gen 3:22-24; Eze 18:4; 1Co 15:21; Jam 1:15; Rev 20:14, Rev 20:15

for that : or, in whom

all : Rom 3:23; Jam 3:2; 1Jo 1:8-10

TSK: Rom 5:13 - until // but sin

until : Gen 4:7-11, Gen 6:5, Gen 6:6, Gen 6:11, Gen 8:21, Gen 13:13, Gen 18:20, Gen 19:4, Gen 19:32, Gen 19:36, Gen 38:7, Gen 38:10

but sin : Rom 4:15; 1Co 15:56; 1Jo 3:4, 1Jo 3:14

TSK: Rom 5:14 - death // even // who is the figure

death : Rom 5:17, Rom 5:21; Gen 4:8, 5:5-31, Gen 7:22, Gen 19:25; Exo 1:6; Heb 9:27

even : Rom 8:20,Rom 8:22; Exo 1:22, Exo 12:29, Exo 12:30; Jon 4:11

who is the figure : Or ""type (pattern, or resemblance, τυπον [Strong’ s G5179]), of him who was to come,""i.e., THE MESSIAH. Mr. Baxter remarks, It is indeed interesting to compare, on Scripture authority, Adam as the root of sin and death to all, with CHRIST, who is to all true Christians the root of holiness and life.

TSK: Rom 5:15 - But not // many // much // and the gift // hath

But not : Rom 5:16, Rom 5:17, Rom 5:20; Isa 55:8, Isa 55:9; Joh 3:16, Joh 4:10

many : Rom 5:12, Rom 5:18; Dan 12:2; Mat 20:28, Mat 26:28

much : Eph 2:8

and the gift : Rom 6:23; 2Co 9:15; Heb 2:9; 1Jo 4:9, 1Jo 4:10, 1Jo 5:11

hath : Rom 5:20; Isa 53:11, Isa 55:7; 1Jo 2:2; Rev 7:9, Rev 7:10,Rev 7:14-17

TSK: Rom 5:16 - for the // but the free

for the : Gen 3:6-19; Gal 3:10; Jam 2:10

but the free : Isa 1:18, Isa 43:25, Isa 44:22; Luk 7:47-50; Act 13:38, Act 13:39; 1Co 6:9-11; 1Ti 1:13-16

TSK: Rom 5:17 - For if // by one man’ s offence // abundance // gift // shall reign

For if : Rom 5:12; Gen 3:6, Gen 3:19; 1Co 15:21, 1Co 15:22, 1Co 15:49

by one man’ s offence : or, by one offence

abundance : Rom 5:20; Joh 10:10; 1Ti 1:14

gift : Rom 6:23; Isa 61:10; Phi 3:9

shall reign : Rom 8:39; Mat 25:34; 1Co 4:8; 2Ti 2:12; Jam 2:5; 1Pe 2:9; Rev 1:6, Rev 3:21; Rev 5:9, Rev 5:10, Rev 20:4, Rev 20:6, Rev 22:5

TSK: Rom 5:18 - the offence // upon // the righteousness // all men

the offence : or, one offence

upon : Rom 5:12, Rom 5:15, Rom 5:19, Rom 3:19, Rom 3:20

the righteousness : or, one righteousness, Rom 3:21, Rom 3:22; 2Pe 1:1

all men : Joh 1:7, Joh 3:26, Joh 12:32; Act 13:39; 1Co 15:22; 1Ti 2:4-6; Heb 2:9; 1Jo 2:20

TSK: Rom 5:19 - as by one // so by

as by one : Rom 5:12-14

so by : Isa 53:10-12; Dan 9:24; 2Co 5:21; Eph 1:6; Rev 7:9-17

TSK: Rom 5:20 - the law // But

the law : Rom 3:19, Rom 3:20, Rom 4:15, Rom 6:14, Rom 7:5-13; Joh 15:22; 2Co 3:7-9; Gal 3:19-25

But : Rom 6:1; 2Ch 33:9-13; Psa 25:11; Isa 1:18, Isa 43:24, Isa 43:25; Jer 3:8-14; Eze 16:52, Eze 16:60-63, Eze 36:25-32; Mic 7:18, Mic 7:19; Mat 9:13; Luk 7:47, Luk 23:39-43; Joh 10:10; 1Co 6:9-11; Eph 1:6-8, Eph 2:1-5; 1Ti 1:13-16; Tit 3:3-7

TSK: Rom 5:21 - That // grace // through // unto

That : Rom 5:14, Rom 6:12, Rom 6:14, Rom 6:16

grace : Joh 1:16, Joh 1:17; Tit 2:11; Heb 4:16; 1Pe 5:10

through : Rom 5:17, Rom 4:13, Rom 8:10; 2Pe 1:1

unto : Rom 6:23; Joh 10:28; 1Jo 2:25, 1Jo 5:11-13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 5:1 - Being justified by faith // We have peace with God // Through our Lord Jesus Christ

Rom 5:1 Being justified by faith, we have peace with God,

Rom 5:2 we glory in our hopes,

Rom 5:3-5 and in present afflictions,

Rom 5:6-10 from the best experience of God’ s love, looking with

more assurance for final salvation.

Rom 5:11 we glory in God also, to whom we are reconciled by Christ.

Rom 5:12-19 As sin and death came upon all men by Adam, so the

grace of God, which justifieth unto life, cometh more

abundantly unto all mankind through Christ.

Rom 5:20,21 Under the law sin abounded unto death; but grace hath

much more abounded unto life.

Hitherto of the cause and manner of our justification; now follow the benefits and effects.

Being justified by faith as he had before asserted and proved particularly, in Rom 3:28 4:24 .

We have peace with God i.e. we have reconciliation with God, who before were utter enemies to him, Col 1:21 ; he is now become our Friend, as he was Abraham’ s.

Through our Lord Jesus Christ who is the only Mediator of reconciliation: see 2Co 5:19 Eph 2:14-16 Col 1:20 1Ti 2:5 .

Poole: Rom 5:2 - This grace // Wherein we stand // And rejoice in hope of the glory of God

We have not only reconciliation with God by Jesus Christ, but also by faith in him we are admitted to his presence, his grace and favour. One may be reconciled to his prince, and yet not to be brought into his presence: witness Absalom, &c. See Eph 2:18 3:12 1Pe 3:18 .

This grace is either that whereof he spake, Rom 3:24 ; or else rather it may be understood of that excellent state of reconciliation, friendship, and favour with God, which God hath graciously bestowed upon us.

Wherein we stand or, in which we stand or abide, not stirring a foot for any temptation or persecution: a metaphor from soldiers keeping their station in fight. A man may obtain his prince’ s favour, and lose it again; but, &c.

And rejoice in hope of the glory of God in the glory hoped for, a Hebraism; see Luk 10:20 1Pe 1:8,9 ; even in that glory which God hath promised, and which consists in the enjoyment of him.

Poole: Rom 5:3 - We glory in tribulations also // Knowing

We glory in tribulations also as old soldiers do in their scars of honour: see Gal 6:17 2Co 12:9-11 . Believers do not only glory in their future happiness, but in their present sufferings and afflictions: yet not so much in affliction itself, as in the issue and fruitful effects thereof, of which he speaks in what follows.

Knowing finding by experience, that tribulation worketh patience not as if affliction of itself and in its own nature did this, for in many it hath a contrary operation; but God, who is the author and giver of patience, Rom 5:15 , doth make use of it for this purpose; it is a means sanctified of God for the exercising, obtaining, and increasing thereof.

Poole: Rom 5:4 - And patience, experience // And experience, hope

And patience, experience viz. of God’ s sustentation and care of us, and of his faithfulness in fulfilling his promises, Psa 91:15 Isa 43:2 2Co 1:4,5 ; as also of our own sincerity, and strength to endure and persevere, Mat 13:21 .

And experience, hope i.e. of the glory of God, as before in Rom 3:2 , or hope of further mercy and seasonable deliverance. Believers find and feel that God hath delivered them, and doth deliver them, and in him they trust and hope that he will still deliver them.

Poole: Rom 5:5 - And hope maketh not ashamed // Because, &c // The love of God // Is shed abroad in our hearts // By the Holy Ghost which is given unto us

And hope maketh not ashamed it doth not disappoint or deceive us. Frustrated hopes fill men with shame and confusion, Job 6:19,20 . This passage seems to be taken out of Psa 22:5 .

Because, &c. this is either rendered as the reason of all that went before; Therefore the justified by faith have peace with God, access to him by faith, hope of glory, joy in tribulation, &c., because the love of God is shed abroad in their hearts: or else it is a reason of what immediately preceded; Therefore hope maketh not ashamed, because the love of God is shed abroad, &c.

The love of God understand it either actively, of our love to God, or rather passively, of his love to us, (of which he speaks, Rom 5:8 ), and of the sense thereof.

Is shed abroad in our hearts is greatly manifested, or abundantly poured forth: a frequent metaphor, both in the Old and New Testament: see Isa 44:3 Joe 2:28 Zec 12:10 Joh 7:38 Act 2:17 .

By the Holy Ghost which is given unto us not excluding the Father and Son; it is the more proper work of the Spirit, both to make us feel the love of God, and to fill our hearts with love to God.

Poole: Rom 5:6 - Without strength // In due time // Christ died for the ungodly

Without strength utterly unable to help or redeem ourselves.

In due time some read it, according to the time, and refer this clause to the foregoing words, making this to be the sense: When we were weak in time past, or in the time of the law, before grace appeared, then Christ died, &c. Others rather refer it to the following words, and so our translation carries it, that in due time, i.e. in the fulness of time, as Gal 4:4 , or in the time that was before decreed and prefixed by the Father. The Scripture every where speaks of a certain season or hour assigned for the death of Christ: see Mat 26:45 Joh 8:20 12:27 17:1 .

Christ died for the ungodly i.e. for the sake, or instead of, such as were enemies to God, as Rom 5:10and so could deserve no such favour from him.

Poole: Rom 5:7

He amplifies the love of Christ in dying for the ungodly, and shows that it is unparalleled and without example. By a good man you must understand one that is very kind and bountiful, or one that is very useful and profitable; that is, a public and common good. Instances may be given of those that have sacrificed their lives for such. Lilloe stepped between the murderer and king Edward his master. Nicholas Ribische lost his life to preserve Prince Maurice at the siege of Pista.

Poole: Rom 5:8 - God commendeth his love toward us // In that, while we were yet sinners, Christ died for us

God commendeth his love toward us i.e. he declareth or confirmeth it by this, as a most certain sign, he makes it most conspicuous or illustrious: see Joh 3:16 1Jo 4:9,10 .

In that, while we were yet sinners, Christ died for us i.e. in a state of sin, and under the guilt and power of sin. Believers in some sense are still sinners, 1Jo 1:8 , but their sins being pardoned and subdued, they go no longer under that denomination. Sinners in Scripture are said to be those in whom sin dwells and reigns; see Joh 9:31 . Such we were by nature. Yea, we were not only sinners, but enemies to God, which further commendeth the love of Christ in dying for us: there is no greater love amongst men, than when one layeth down his life for his friends; but herein Christ’ s love excelled, that he gave his life for his enemies.

Poole: Rom 5:9 - By his blood // From wrath

The apostle’ s arguing is cogent, for it is more to justify and reconcile sinners, than to save them being justified; Christ therefore having done the former, he will much more do the latter.

By his blood i.e. by faith in his blood or sufferings.

From wrath the Greek reads it with an article, from that wrath, whereby is meant the wrath to come, or eternal punishment.

Poole: Rom 5:10 - We were reconciled to God // We shall be saved by his life

We were reconciled to God put into a capacity of reconciliation, God being by Christ’ s death made reconcilable, and also actually reconciled, when we believe, through the merits of the death of Christ.

We shall be saved by his life i.e. by the resurrection to life. Salvation is ascribed to the resurrection and life of Christ, because he thereby doth perfect our salvation, he ever living to make intercession for us, Heb 12:25 ; and because by his resurrection and life we shall be raised to eternal life at that day.

Poole: Rom 5:11 - And not only so, &c. // By whom we have now received the atonement

And not only so, &c.: q.d. We do not only rejoice in the hope of glory, and in tribulation, of which he had spoken, Rom 5:2,3 , (all that fell in between being a long parenthesis), but we rejoice and glory in God himself, who is become our God and merciful Father in Jesus Christ.

By whom we have now received the atonement this is rendered as the reason why we should rejoice in God through Jesus Christ; for by him God is atoned or reconciled, satisfaction being made for our sins in his blood. The particle now hath its emphasis, to show the privilege of those who live in these times of the gospel.

Poole: Rom 5:12 - as by one man sin entered into the world // By one man // Objection // Answer // Sin // Entered into the world // And death by sin // Death // And so death passed upon all men // For that all have sinned

From this verse to the end of the chapter, the apostle makes a large comparison between the first and Second Adam, which he joins to what he had said by the causal particle wherefore: q.d. Seeing things are as I have already said, it is evident, that what was lost by Adam is restored by Christ. This verse seems to be lame and imperfect; the reddition is wanting in the comparison; for unto this,

as by one man sin entered into the world there should be added, so by Christ, &c. But the reddition, or second part of the comparison, is suspended, by reason of a long parenthesis intervening to Rom 5:18,19 , where the apostle sets down both parts of the comparison.

By one man: viz. Adam.

Objection. Eve first sinned, 1Ti 2:14 .

Answer. He is not showing the order how sin first entered into the world, but how it was propagated to mankind. Therefore he mentions the man, because he is the head of the woman, and the covenant was made with him: or, man may be used collectively, both for man and woman; as when God said: Let us make man, & c.

Sin it is to be understood of our first parents’ actual sin, in eating the forbidden fruit; this alone was it that affected their posterity, and made them sinners, Rom 5:19 .

Entered into the world understand the inhabitants of the world; the thing containing, by a usual metonomy, is put for the thing contained.

And death by sin as the due reward thereof.

Death here may be taken in its full latitude, for temporal, spiritual, and eternal death.

And so death passed upon all men seized upon all, of all sorts, infants as well as others.

For that all have sinned others read it thus, in which all have sinned, i.e. in which one man; and so it is a full proof that Adam was a public person, and that in him all his posterity sinned and fell. He was our representative, and we were all in him, as a town or county in a parliament man; and although we chose him not, yet God chose for us.

The words ef’ w are rendered in which, in other places, and the preposition epi is put for en ; see Mar 2:4 Heb 9:10 : and if our translation be retained, it is much to the same sense; for if such die as never committed any actual sin themselves, (as infants do), then it will follow that they sinned in this one man, in whose loins they were: as Levi is said to have paid tithes in Abraham’ s loins, Heb 7:9 .

Poole: Rom 5:13 - For until the law sin was in the world // But sin is not imputed when there is no law

For until the law sin was in the world: q.d. It appears that all have sinned, because sin was always in the world, not only after the law was given by Moses, but also before, even from the beginning of the world till that time.

But sin is not imputed when there is no law: q.d. It appears there was a law before the law of Moses, for if there had been no law all that while, then sin would not have been imputed to men, so as to make them liable to punishment or death; but sin was imputed or charged upon men before the law of Moses, and death passed upon all. Therefore there must have been a law, by the transgression of which men were sinners, before that time. And that was either the law of nature, or the positive law which God gave to Adam, the transgression whereof is imputed to all, as we shall see, Rom 5:19 . Some think the apostle doth here obviate a cavil: q.d. Let no man think that sin began to have its being together with the law, for there was sin before there was any written law to forbid it. The same acts that were forbidden afterwards by the law, were before committed, and were really sinful in the sight of God. But sin was not so well known, nor so strictly charged upon the sinner, as it is since the law was given. It was not imputed comparatively, though absolutely it was, as may appear by many instances, as the drowning of the world, the destruction of Sodom, &c.

Poole: Rom 5:14 - death // Even over them that had not sinned after the similitude of Adam’ s transgression // Who is the figure of him that was to come

He proceeds to prove his assertion in the foregoing verse, that sin was in the world before the law, because

death which is the wages of sin, did reign and had power over all mankind, from Adam to Moses which was about two thousand five hundred years.

Even over them that had not sinned after the similitude of Adam’ s transgression i.e. over very infants, that had not actually sinned as Adam did. But though infants did not sin like Adam, yet they sinned in Adam; the guilt of his sin was imputed to them, else death could have had no power over them. Infants (as one saith) are not altogether innocents; the very first sheet or blanket wherewith they are covered is woven of sin and shame, of blood and filth, Eze 16:4,6 .

Who is the figure of him that was to come of his offspring, (so some), which came of him in after times; his posterity (as before) was represented in his person: but others better expound it of Christ, who is the Second Adam; and of whom Adam was a figure or type, not in respect of such things as were personal to either of them, but of that which by them redounded to others. The first Adam was the original of man’ s natural and earthly being; the Second Adam, of his spiritual and heavenly. By the first, sin and death came into the world; by the Second, righteousness and life.

Poole: Rom 5:15 - But not as the offence, so also is the free gift // For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many

But not as the offence, so also is the free gift: q.d. But yet the resemblance betwixt the first and Second Adam is not so exact as to admit of no difference; differences there are, but they are to great advantage on Christ’ s part: e.g. Compare Adam’ s sin and Christ’ s obedience, in respect of their efficacy and virtue, and you will find a great difference.

For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many: the obedience of Christ (which is the product of his grace and favour) is much more powerful to justification and salvation, than the sin of Adam was to condemnation. If the transgression of mere man was able to pull down death and wrath upon all his natural seed, then the obedience of one, which is God as well as man, will much more abundantly avail to procure pardon and life for all his spiritual seed. He doth not give the pre-eminence unto the grace of Christ in respect of the number, but of the more powerful efficacy and virtue.

Poole: Rom 5:16

q.d. As there is a difference between Adam and Christ in respect of their persons, so also in respect of their acts, and the extent thereof; for one sin of Adam did condemn us; the mischief arose from one offence; but the free gift and grace of Christ doth absolve us not only from that one fault, but from all other faults and offences; it reacheth to the pardon, not only of original sin, but of all other personal and actual sins.

Poole: Rom 5:17

Here he shows the difference in respect of the effects and consequents of their acts. If by means of one man and his one offence death had power over all mankind, then much more shall the grace and gift of righteousness, which is by Jesus Christ alone, obtain eternal life for all that have received abundant grace and mercy from him.

Poole: Rom 5:18 - Judgment // Came upon all men // The free gift

Here, after a long parenthesis, the apostle returns to what he had begun to say in Rom 5:12 ; and now he makes the comparison full in both members, which there, by reason of intervening matter, was left imperfect, as I before hinted.

Judgment guilt, which exposeth to judgment.

Came upon all men all the posterity, or natural seed, of the first Adam.

The free gift that which all along he calls the free gift, seems to be the benefit believers have by Christ’ s obedience.

Came upon all men not all universally, but all sorts of men indifferently, Gentiles as well as Jews; or all that are his spiritual seed. Or all men here is put for many men; see elsewhere, Luk 6:26 Act 22:15 .

Many is sometimes put for all, as Dan 12:2 , and again all for many; and indeed these two words, all and many, seem to be used reciprocally by this context in particular, Rom 5:15,19 .

Poole: Rom 5:19 - One man’ s // Many // Were made sinners // By the obedience of one

One man’ s i.e. Adam’ s: see the notes on Rom 5:12 .

Many i.e. all, as before; many is here opposed to one, or a few; the meaning is: Though Adam was but one, yet he infected many others, his sin rested not in his own person.

Were made sinners brought into a state of sin. This is more than when all the world were said to sin in him. The word is used to signify great and heinous sinners. The apostle here informs us of that which all philosophy was ignorant of, viz. the imputation of Adam’ s sin, and our natural pollution flowing from it. Yea, this was more than the naked history of man’ s fall by Moses did discover; there indeed we see the cause of death, how that came upon all mankind; but that Adam’ s sin was accounted to us, that by his disobedience we are involved in sin and misery, that is not clearly revealed in the books of Moses. We are beholden to the gospel, and particularly to this text and context, for the more full discovery hereof.

By the obedience of one i.e. of Christ. He leaves out the word man, either for brevity sake, or because Christ was not a mere man, as Adam was. Here the apostle concludes the collation he had made between Adam and Christ, whom he had all along represented as two public persons, or as two common roots or fountains, the one of sin and death, the other of righteousness and life. And indeed there are throughout the context (as one observes) several textual and grammatical obscurities, as also redundant and defective expressions, which are not unusual with this apostle, whose matter runneth from him like a torrent, and cannot be so well bounded by words. Another saith, upon the consideration of the difficulties in this context: We do not need Theseus’ s twine of thread, but the Holy Ghost, and that light by which this Epistle was wrote, to guide us into the understanding of it.

Poole: Rom 5:20 - that the offence might abound // But where sin abounded, grace did much more abound

Here he shows the reason why the law was given; although (as it is in Rom 5:13 ) before that time sin was in the world, it was

that the offence might abound either strictly, the offence of that one man, or rather largely, the offence of every man. The particle ina (rendered that ), is to be taken either causally, and so it is interpreted by Gal 3:19 , where it is said, the law was added because of transgressions, that thereby the guilt and punishment of sin being more fully discovered, the riches of God’ s free grace and mercy might be the more admired; or else eventually, it so falls out by accident, or by reason of man’ s corruption, that sin is thereby increased or augmented.

The law is holy, just, and good, , as Rom 7:12how then doth that increase sin? Either as it irritates the sinner, Rom 3:20 ; and Rom 7:8,11 , or makes manifest the sin, Rom 7:7,13 ; thereby sin is known to be, as indeed it is, out of measure sinful.

But where sin abounded, grace did much more abound: this is added by way of correction, to mitigate the former assertion, and it lays down a second end of giving the law; the former was the increase and manifestation of sin, the latter is the abounding or superabounding of God’ s grace. There is this difference to be observed; that the first end is universal, for in all men, both good and bad, the law worketh the increase and knowledge of sin; but tho other is particular, and peculiar to the elect: to them only the grace of God is superabundant after that they have abounded in sin, and by how much the greater is their guilt, by so much the greater is the grace of God in the free forgiveness thereof.

Poole: Rom 5:21 - Righteousness // By Jesus Christ our Lord

Before he ascribed dominion and reign to death, now to sin; the reason is evident, because death indeed reigneth by sin. Before also he had made the comparison between Adam and Christ, here it is between sin and grace, the power of one and of the other. The sum is, that as sin hath prevailed over all mankind to bring death upon man, not only a temporal but eternal death, so the grace of Christ prevails, and becomes effectual, to confer upon us eternal life.

Righteousness i.e. imputed or imparted.

By Jesus Christ our Lord: see how sweetly the end answers the beginning of this chapter, and how Jesus Christ is both the Author and Finisher of all.

PBC: Rom 5:1

See PB: Ps 77:1

PBC: Rom 5:2

See PB: Job 8:13

PBC: Rom 5:3

See Philpot: THE GOLDEN CHAIN OF TRIBULATION AND LOVE

PBC: Rom 5:4

2Pe 1:6 tells us to add to our knowledge temperance and to temperance patience. According to Ro 5:4, constructive experience comes as a result of patience. Lack of patience provides experiences but not pleasant, God-honoring ones -not the kind spoken of here. Here are the stepping-stones leading to constructive experience which Paul says they gloried in -tribulation, which works the peaceful fruit of patience -patience which works experience -experience, which produces hope. Hope is that precious fruit that is anchored to that within the vale {Heb 6:19} and maketh not ashamed {Ro 5:5} Without hope within the child of God, there is no peace. There is that lack of godliness which leaves us uncontented. Without contentment we lack proper fruit-bearing. We are lacking that great gain that godliness with contentment produces. {1Ti 6:6}

18

There is a great appeal when someone has had a faithful experience in Christian service and under present trial, grief and stress and is being pulled at the very fabric of the soul to turn back -there is great importance in reminding that person of the testimony of their own life and their own experience. Look back to that time when you first received the light of God shed in your hearts to see His truth and His blessing. Look back upon that time when you suffered the loss of everything and you gladly were willing to face it for the sake and the name of your Lord. Learn from that experience, take courage in it in your present trial.

PBC: Rom 5:5

See PB: Job 8:13

PBC: Rom 5:9

See PB: Ro 8:30

PBC: Rom 5:10

When were we enemies? When did God reconcile us? How did God reconcile us? How does God save us? Paul addressed all of these questions in this verse. In his death Christ removed the cursed animosity of sin from all for whom he died. However, Christ did not stop his work with the removal of sin; he also saves us by virtue of his life.

Continued- See PB: Ro 5:11

PBC: Rom 5:11

How did we receive the atonement? These verses lay the foundation for Paul’s teaching on the nature of sin. Without them, you cannot understand the necessity of Christ’s work or the necessity of salvation all by the grace of God. We could not attain moral purity sufficient to remove the guilt of sin. We must be saved by Christ’s life. Our obedience could not stand the scrutiny of divine Justice. The atonement must come through the Lord Jesus Christ. Why? Now we can study the context.

Continued SEE PB: Ro 5:12 

PBC: Rom 5:12

How did death enter the world? Does it enter the world anew as each new generation of mankind falls from childhood innocence into sin? No, it entered the world by one man, Adam. How do we know sin resides in the world? Death represents the universal consequence of sin. Think of this. If a child is born in absolute innocence, it would be immune from death. Paul’s reasoning is intense and tightly drawn to a particular view. Since all inherit that sinful disposition, all are subject to death. Under normal circumstances, sin is the violation of a stated body of law. Yet no such law existed from Adam to Moses. Despite the absence of law during that time, death reigned, just as it reigned after God gave the law to Moses. Why? Because man inherits his sinful nature, as David described, he is subject to death from the beginning.

PBC: Rom 5:14

See PB: Ps 77:1

PBC: Rom 5:17

See PB: Ps 77:1

PBC: Rom 5:18

See WebbSr: ALL MEN

PBC: Rom 5:20

See Philpot: THE SUPERABOUNDINGS OF GRACE OVER THE ABOUNDINGS OF SIN

Haydock: Rom 5:1 - Let us have

The apostle proceeds in this chapter to shew how great a benefit it is to be truly justified by the coming of Christ. ---

Let us have [1] peace with God. That is, says St. John Chrysostom, by laying aside all contentions. Or let us have peace with God by sinning no more. And this peace we may have under the greatest tribulations, which conduce to our greater good, to an increase in virtues, in patience, in hope, in the love of God, &c. (Witham)

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[BIBLIOGRAPHY]

Pacem habeamus. In the common Greek copies we read Greek: echomen, habemus. But in other manuscripts Greek: echomen, as St. John Chrysostom must have read by his commentary, Greek: meke[] amartano[]en. &c.

Haydock: Rom 5:3

We glory in spirit in the afflictions, oppression, and persecution, which we suffer as Christians, esteeming them a great blessing. Thus the apostles went rejoicing from before the council, because they had been thought worthy to suffer disgrace for the name of Jesus. (Acts v.) And St. James (chap. i.) says: Think it the greatest joy when you fall into various temptations: (i.e. tribulations) for these sufferings greatly serve to confirm the elect in the hopes which they have of enjoying the glory of the world to come. (Estius)

Haydock: Rom 5:5

God having prevented us with his gifts when we did not at all deserve them, having showered upon us the blessings of faith, charity, patience, and fidelity, we cannot but have the greatest confidence that after this pledge and assurance of his good will towards us, he well finish the work he has begun, and bring us to his heavenly kingdom. (Calmet) ---

Not only the gift of the Holy Spirit, but the Spirit himself, is given to us, who resides in our soul as in his own temple, who sanctifies it, and makes if partaker of his divine love. (Menochius)

Haydock: Rom 5:6 - Why did Christ...die for the ungodly? // Perhaps for a good man

Why did Christ...die for the ungodly? He shews Christ's great mercy and love for mankind, that he would die for us, who were sinners, and consequently his enemies. How few are there that will lay down their lives for a just man, or for a just cause? ---

Perhaps for a good man. That is, for another, who has been good to him, his friend or benefactor, we may find one that will expose or lay down his life. But Christ, in due time, appointed by the divine decree, died for sinners, for us all. And if we have been reconciled to God, and justified by his death; now being made the children of God, and his friends, we may with greater confidence hope to be saved. (Witham) ---

The text of the Greek is as follows: For when we were weak, he gave us our Lord Jesus Christ to redeem us; shewing how much God loved us, to perform such stupendous acts of love in our behalf. But the reading of the Vulgate is conformable to St. Irenæus, (lib. iii. chap. 18.) and to the commentaries of this epistle, which have been published under the name of St. Ambrose, and St. Jerome. (Calmet) ---

St. Augustine says, those whom the apostle first calls weak, he afterwards calls impious, hos dixit infirmos quos impios. (Ep. lix. ad Paulinum.) ---

St. Jerome, and other fathers and commentators, explain the Greek text of this verse as follows: Scarcely would any one die for a just cause; for who would ever think of dying in defence of injustice? Others explain it thus: Scarcely a single man would die for one that was wicked and unjust: for we can hardly find a person ready to lay down his life for a good man; his friend and benefactor, who has been kind to him. (Calmet)

Haydock: Rom 5:12 - As by one man...in whom

As by one man...in whom [2] all have sinned. That is, in which man all sinned, (not in which death all sinned) as it must be the construction by the Greek text: so that these words are a clear proof of original sin against the Pelagian heretics, as St. Augustine often brings them. Nor does St. John Chrysostom deny original sin, though in this place he expounds it that all by Adam's sin were made guilty of death and punishments. But how could they deserve these, had they not sinned in Adam? (Witham)

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[BIBLIOGRAPHY]

In quo omnes peccaverunt, Greek: eph o pantes emarton. If it agreed with sin, in the Greek it must have been Greek: eph es.

Haydock: Rom 5:13-14 - Until the law, sin was in the world // Not imputed // Adam, who is a figure of him that was to come

Until the law, sin was in the world. That is, from Adam's fall, both original sin and actual sins truly infected all mankind. (Witham) ---

Not imputed. That is, men knew not, or made no account of sin; neither was it imputed to them, in the manner it was afterwards, when they transgressed the known written law of God. (Challoner) ---

All were conceived and born in sin, in what we call original sin, and liable to death, even infants, who were not come to the use of reason, and consequently could not sin after the similitude of the transgression of Adam, or by imitating his sin, but were born in sin: and besides this, all manner of actual sins, which men committed by their own perverse will, reigned every where in the world. But before the law these sins were not imputed, that is, were not declared sins, that deserved such punishments as were ordained by the law. ---

Adam, who is a figure of him that was to come. That is, of Christ, whom the apostle calls the last Adam, 1 Corinthians xv. 45. But he was a figure by contraries. By the first Adam, sin and death entered into the world; by Christ, justice and life. (Witham)

Haydock: Rom 5:15 - But not as the offence, so also is the gift

But not as the offence, so also is the gift, or the benefits which mankind receive by their Redeemer, Jesus Christ. For St. Paul here shews that the graces which Christ came to bestow upon men, and offers to all, are much greater than the evils which the sin of one man, Adam, caused. 1. Because, if by the offence of that one man, Adam, many, i.e. all died by original sin that descended from Adam, (the blessed Virgin mother by a special privilege being always excepted) much more that grace of one man, Jesus Christ, hath abounded unto many, [3] the comparison does not imply that more in number receive the grace of Christ, than were infected with sin; but that they who receive the graces which are offered to all, receive greater benefits than were the damages caused by the sin of Adam. For the judgment indeed was by one unto condemnation, or so as to make all guilty of one sin, that is, of original sin; and for other actual sins, men committed them by their own proper will; whereas the grace of Christ justifies men from many sins; that is, also from all sins which they have committed by their own malice. 2. Because by it, that is, by the offence of one man, death reigned in the world, and made all men liable to damnation; yet now by the incarnation of Christ, (which would not have been, had not Adam sinned) all they who are justified by the grace of their Redeemer, have Christ God and man for their head: he is become the head of that same mystical body which is his Church: they are exalted to the dignity of being the brothers of Christ, the Son of God; they are made joint heirs with him of the kingdom of heaven, and so by the grace of Christ have a greater dignity in this world, and shall be exalted to a greater and more eminent degree of glory in the kingdom of his glory for all eternity; which hath given occasion to the Church, in her liturgy, to cry out, as it were with a transport of joy, O happy fault, which hath procured us such and so great a Redeemer! See St. John Chrysostom,[4] hom. x. (Witham)

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[BIBLIOGRAPHY]

Abundavit in plures; Greek eis tous pollous, in multos; so that it wis not to be taken comparatively for more, but absolutely for many, or for all; because all here are many, as in other places.

Haydock: Rom 5:19

[BIBLIOGRAPHY]

See St. John Chrysostom, hom. x. p. 73. Ed Savil. Greek: eis uiothesian echthemen ... kai egenometha adelphoi tou monogenous, &c.

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Haydock: Rom 5:20-21 - Now the law entered in // That sin might abound // Where sin abounded

Now the law entered in. Not that the law was designed for that end; but the word that, as in many other places, so here expresseth only the consequence that followed, when sinners occasionally became more guilty by the knowledge of the law, and the precepts given. St. John Chrysostom takes notice that it is not said the law was given, but only that it entered in, as it were by the by, and only for a certain time, till our happy redemption, reconciliation, and justification by Jesus Christ. (Witham) ---

That sin might abound. Not as if the law were given purposely for sin to abound; but that it so happened, through man's perversity, taking occasion of sinning more, from the prohibition of sin. (Challoner) ---

Where sin abounded. Grace abounded in the elect; for the apostle does not say that grace abounded in every place where sin abounded; but he says indefinitely where, that is, in many places where sin abounded, grace hath abounded also. (Estius) ---

The Jews and Gentiles having become sensible of their weakness and misery, the Almighty, in his mercy, sent his only Son to enrich both the one and the other with his graces. The Gentiles were in the more deplorable case, and received the greatest abundance of grace; as may be seen from the great number of conversion wrought amongst them in so short a time in every part of the world. (Calmet) ---

In the Greek it is Greek: pareiselthe, entered in by stealth, as it were, and for a time, till the preaching of the gospel. (Menochius)

Gill: Rom 5:1 - Therefore being justified by faith // have peace with God through our Lord Jesus Christ

Therefore being justified by faith,.... Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; see Rom 4:25; nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it; and so we come to

have peace with God through our Lord Jesus Christ. The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that "peace of God", that tranquillity and serenity of mind, the same with "peace with God" here, "which passes all understanding", Phi 4:7; and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.

Gill: Rom 5:2 - By whom also we have access by faith // that grace // in // which we stand // rejoice in hope of the glory of God

By whom also we have access by faith,.... The access here spoken of is not to the blessing of justification; for though that is a grace which we have access to by Christ, and come at the knowledge of by faith, and enjoy the comfort of through it; and is a grace in which persons stand, and from which they shall never fall, and lays a solid foundation for rejoicing in hope of eternal glory; yet this sense would make the apostle guilty of a great tautology; and besides, he is not speaking of that blessing itself, but of its effects; and here of one distinct from "peace with God", before mentioned, as the word also manifestly shows: nor does it design any other blessing of grace, as pardon, adoption, sanctification, &c. and an access thereunto; not unto the free grace, favour, and good will of God, the source of all blessings; but to the throne of grace, which may be called

that grace, because of its name, for God, as the God of all grace, sits upon it; it is an high favour to be admitted to it; it is grace persons come thither for, and which they may expect to find there: and

in, or "at"

which we stand; which denotes boldness, courage, and intrepidity, and a freedom from a servile fear and bashful spirit, and a continued constant attendance at it; all which is consistent with reverence, humility, and submission to the will of God. Now access to the throne of grace, and standing at that, are "by" Christ. There is no access to God in our own name and righteousness, and upon the foot of our own works. Christ is the only way of access to God, and acceptance with him; he is the Mediator between God and us; he introduces into his Father's presence, gives audience at his throne, and renders both persons and services acceptable unto him: and this access is also "by faith"; and that both in God the Father, as our covenant God and Father; in faith of interest in his love and favour; believing his power and faithfulness, his fulness and sufficiency, and that he is a God hearing and answering prayer: and also in the Lord Jesus Christ; in his person for acceptance; in his righteousness for justification; in his blood for pardon; and in his fulness for every supply: and such as have access to the throne of grace by faith in Christ, being comfortably persuaded of their justification before God, through his righteousness imputed to them, can and do

rejoice in hope of the glory of God; which is another effect of justification by faith: by the "glory of God"; which is another effect of justification by faith: by the "glory of God", is not meant the essential glory of God; nor that which we ought to seek in all that we are concerned, and which we are to ascribe unto him on the account of his perfections and works; but that everlasting glory and happiness which he has prepared for his people, has promised to them, and has called them to by Christ, and will bestow upon them; of which he has given them a good hope through grace; and in the hope and believing views of which they can, and do rejoice, even amidst a variety of afflictions and tribulations in this world. The Vulgate Latin version reads, "in hope of the glory of the children of God"; eternal glory being proper to them.

Gill: Rom 5:3 - And not only so, but we glory in tribulations also // knowing this, that tribulation worketh patience

And not only so, but we glory in tribulations also,.... The tribulations of the saints are many and various, through the hatred of the world, the temptations of Satan, their own corruptions; and are the will of their heavenly Father; what Christ has foretold, and they expect; and here particularly design such as are for Christ's sake, which being supported under, and carried through, they glory in: not that these are desirable in themselves, and to the flesh; but they glory in them as they are for Christ's sake, and in a good cause; as they are trials of grace, and of use for the exercise of it: and as they are in the exercise of grace, amidst these tribulations, and are comforted under them, and are helped to have regard to the heavenly glory. The ground of which glorying is, that these afflictions are the means of promoting patience, experience, and hope:

knowing this, that tribulation worketh patience; patience is a grace, of which God is the author; it is one of the fruits of the Spirit; the word of God is the means of its being first implanted; and afflictions are the means of promoting it, when they are sanctified; otherwise they produce impatience, murmurings, and repinings; there is great need of patience under them; and, by divine grace, they are the matter and occasion of exercising, and so of increasing it.

Gill: Rom 5:4 - And patience experience // and experience, hope

And patience experience,.... As tribulations tend to exercise and increase patience, so patience being exercised and increased, enlarges the saints' stock and fund of experience; of the love and grace of God communicated to them at such seasons; of his faithfulness in fulfilling his promises; of his power in supporting them; and of their own frailty and weakness; and so are taught humility, thankfulness, and resignation to the will of God:

and experience, hope; hope is a gift of God's grace, and is implanted in regeneration, but abounds, increases, and becomes more strong and lively by experience of the love, grace, mercy, power, and faithfulness of God.

Gill: Rom 5:5 - And hope maketh not ashamed // because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us

And hope maketh not ashamed,.... As a vain hope does, things not answering to expectation, it deceives, and is lost; but the grace of hope is of such a nature, as that it never fails deceives, or disappoints: it neither makes ashamed, nor have persons that have any reason to be ashamed of it; neither of the grace itself, which is a good one; nor of the ground and foundation of it, the person and righteousness of Christ; nor of the object of it, eternal glory:

because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. By "the love of God" is meant, not that love by which we love God, for hope does not depend upon, nor is it supported by our love and obedience to God; but the love of God to us, of which some instances are given in the following verses: us is said "to be shed abroad in our hearts"; which denotes the plenty and abundance of it, and the full and comfortable sensation which believers have of it: "by the Holy Spirit": who leads into, and makes application of it: "and is given to us": for that purpose, as the applier of all grace, the Comforter, and the earnest of heaven. Now the love which the Spirit sheds abroad in the heart, is the source and spring, both of justification itself, which is owing to the free grace of God, and of all the effects of it, as peace with God, access to the throne of grace, rejoicing in hope of the glory of God, the usefulness of afflictions, and the stability of hope, and is here alleged as the reason of all.

Gill: Rom 5:6 - For when we were yet without strength // in due time Christ died for the ungodly

For when we were yet without strength,.... The apostle having mentioned the love of God proceeds to give an instance, and which is a full proof and demonstration of it, which is, that

in due time Christ died for the ungodly. That Christ died is certain; the death of Christ was foretold in prophecy, typified by the sacrifices of slain beasts, was spoken of by himself, both before and since his death; his enemies have never denied it; and this was the sum of the ministry of the apostles, and is the great article of faith: and that the death of Christ is a singular instance of the love of God, is evident by considering the person that died, the Son of God in human nature, his own, his only begotten Son, his beloved Son; the concern which God had in it, by willing, ordering, and appointing it, awaking the sword of justice against him, not sparing him, but delivering him up for us all; also the nature, kind, and manner of his death, and particularly the persons for whom he died, here described: he "died for the ungodly"; not for himself, he had no sins of his own to die for, nor did he want any happiness to procure; nor for angels, but for men; and these not holy, just, and good men, but ungodly; and not as a mere martyr, or only by way of example to them, and so for their good; but as the Syriac version reads it, חלף רשיעא, "in the room", or "stead of the ungodly", as their surety to make satisfaction for their sins. The Jews have a notion of the Messiah's being a substitute, and standing in the place and stead of sinners; and they say ^x,

"that Aaron filled up the place of the first Adam, and was brought near in the room of him;''

which is true of Christ, the antitype of Aaron. On those words, "I will give a man for thee", Isa 43:4; the doctors ^y say,

"do not read Adam, but Edom; for when God removes the decree (or punishment) from a particular man, he provides for the attribute of justice in the room of the man that sinned, איש אחר בא מאדום, "another man that comes from Edom";''

referring, as I think, to Isa 63:1. And this their character of ungodly shows, that not goodness in man, but love in God, was the moving cause of Christ's dying for them; and that the end of his dying was to atone for their ungodliness: and to illustrate the love of God the more towards them in this instance, they are said to be "without strength" at that time; being so enfeebled by sin, that they were not capable of fulfilling the law, of atoning for the transgressions of it, of redeeming themselves from slavery, of beginning and carrying on a work of holiness their hearts, nor indeed of doing one good thing. Add to all this, that Christ died for these persons in due time; in the most fit, proper, and convenient season to illustrate the love and grace of God; when man appeared both weak and wicked; when the weakness of the legal dispensation had been sufficiently evinced, and the wickedness of man, both among Jews and Gentiles, was at a very great height: or rather by "due time" is meant the "fulness of time", Gal 4:4; the time appointed in council by God, agreed to by Christ, and fixed in prophecy; before the departure of the sceptre from Judah, the destruction of the second temple, and at the close of Daniel's weeks.

Gill: Rom 5:7 - For scarcely for a righteous man will one die // yet peradventure for a good man some would even dare to die

For scarcely for a righteous man will one die,.... The design of this, and the following verse, is to show that Christ's dying for ungodly persons is an instance of kindness that is matchless and unparalleled. By "a righteous man", is not meant a truly gracious, holy man; nor one that is made righteous by the obedience of Christ; but one that is so in his own eyes, and in the esteem of others, being outwardly moral and righteous before men; who keeps to the letter of the law, and does, as he imagines, what that externally requires: such were the Pharisees among the Jews, who, though they were had in much outward esteem and veneration among the people, yet were rather feared than loved; and it would have been a difficult thing to have found a person that would cheerfully venture, and lay down his life for any of that complexion and cast:

yet peradventure for a good man some would even dare to die. By "a good man", is not meant a man made so by the grace of God, and who is indeed truly and properly the only good man; but a liberal and beneficent man, who was very bountiful in his charitable distributions to the poor, and very liberal in contributing towards the charge of sacrifices, repairs of the temple, &c. and did more this way than what the law obliged to. Now for such a man perhaps there might be some found so daring and hardy, as to venture and lay down their lives, when there was any danger of his, or any necessity for so doing; so great an interest such men had in the affections of the people. And so the Jews ^z distinguish between צדיק, "a righteous man", and חסיד, "a good man". They say ^a,

"there is a righteous man that is good, and there is a righteous man that is not good; but he that is good for heaven, and the creatures, i.e. for God and men, this is צדיק טוב, "a righteous good man"; but he that is good to God, and evil to men, this is צדיק שאינו טוב, "a righteous man that is not good".''

The whole body of the people of the Jews were divided into three sorts: take a short sentence out of their Talmud ^b, not to support the justness of the characters, but for the sake of this threefold division of the people:

"three things are said concerning the paring of the nails, צדיק, "a righteous man" buries them, חסיד, "a good man" burns them, רשע, "a wicked man" casts them away.''

Now to this division of the people the apostle alludes; and there is in the words a beautiful gradation, scarcely for one of the צדיקים, "righteous men", who does just what he is obliged to do by the law, and no more, will any die; perhaps it may be, that for one of חסידים, "the good men", who are very liberal to the poor, and towards defraying all the expenses of the temple service, in which they exceed the strict demands of the law, some may be found willing to die; but who will die for the רשעים, "the wicked and ungodly", the profligate and abandoned part of the people? not one, but Christ died for the ungodly: wherefore if instances could be produced of men's dying either for righteous men, or good men, these would not come up to the instance of Christ's dying for men, who were neither righteous nor good.

Gill: Rom 5:8 - But God commendeth his love towards us // in that while we were yet sinners Christ died for us

But God commendeth his love towards us,.... That is, he hath manifested it, which was before hid in his heart; he has given clear evidence of it, a full proof and demonstration of it; he has so confirmed it by this instance, that there is no room nor reason to doubt of it; he has illustrated and set it off with the greater lustre by this circumstance of it,

in that while we were yet sinners Christ died for us. God's elect were sinners in Adam, in whom they were naturally and federally, as all mankind were; hence polluted and guilty; and so they are in their own persons whilst unregenerate: they are dead in sin, and live in it, commit it, are slaves unto it, and are under the power and dominion of it; and many of them are the chief and vilest of sinners; and such they were considered when Christ died for them: but are not God's people sinners after conversion? yes; but sin has not the dominion over them; their life is not a course of sinning, as before; and besides, they are openly justified and pardoned, as well as renewed, and sanctified, and live in newness of life; so that their characters now are taken, not from their worse, but better part. And that before conversion is particularly mentioned here, to illustrate the love of God to them, notwithstanding this their character and condition; and to show that the love of God to them was very early; it anteceded their conversion; it was before the death of Christ for them; yea, it was from everlasting: and also to express the freeness of it, and to make it appear, that it did not arise from any loveliness in them; or from any love in them to him; nor from any works of righteousness done by them, but from his own sovereign will and pleasure.

Gill: Rom 5:9 - Much more then being now justified by his blood // shall be saved from wrath through him

Much more then being now justified by his blood,.... The apostle here argues from justification by Christ to salvation by him, there being a certain and inseparable connection between these two; whoever is justified shall be saved; and speaks of justification "as being now by his blood". Justification in God's mind from eternity proceeded upon the suretyship engagements of Christ to be performed in time; the Old Testament saints were justified of God with a view to the blood of the Lamb which was to be shed; this blood was "now" shed, and an application of justification by it was "now" made to the persons spoken of; which is the reason of this way of speaking. The blood of Christ intends his death, as appears from the context, and shows it to be a violent death; death by the effusion of blood. There is an emphasis upon it, "his blood"; not the blood of bulls and goats, nor of a mere innocent creature, but of Christ the Son of God; which is therefore efficacious to all the purposes for which it was shed, and particularly justification. This being ascribed to it, shows the concern Christ had in it, his blood is here put for the whole matter of justification; the shedding of that being the finishing part of it; and that our justification before God proceeds upon the foot of a satisfaction made to the law and justice of God: hence such as are interested in it,

shall be saved from wrath through him: not from wrath, as a corruption in their own hearts, which oftentimes breaks forth; nor as appearing among the people of God one towards another, which is sometimes very bitter; or as in their avowed enemies, the effects of which they often feel; nor from the wrath of devils, which is as the roaring of a lion; but from the wrath of God, from a sense and apprehension of it in their own consciences, which the law works; from which justification by the blood of Christ frees them; though under first awakenings they feel it, and sometimes, under afflictive dispensations of Providence, are ready to fear it: and also from the infliction of vindictive wrath or punishment for sin; for though they are as deserving of it as others, yet as they are not appointed to it, so they are entirely delivered from it, through Christ's sustaining it in their room and stead: wherefore they are secure from it both in this life, and in the world to come.

Gill: Rom 5:10 - For if when we were enemies // by the death of his Son // we were reconciled to God // much more being reconciled // we shall be saved by his life

For if when we were enemies,.... For the further illustration of the love of God expressed to sinners, by the death of his Son, the state and condition God's elect were in when Christ died for them is taken notice of; they "were enemies"; to God, to his being, perfections, purposes, and providences; to Christ, to his person, offices, grace, and righteousness; to the Spirit, the things of the Spirit, and his divine operations and influences; to the people of God, and to the Gospel and ordinances of Christ; which enmity is deeply rooted in their minds, is causeless, and undeserved, and is implacable, and irreconcileable without the power and grace of God; which grace of God is wonderfully displayed in the reconciliation of such persons,

by the death of his Son. Reconciliation implies a former state of friendship, a breach of that friendship, and a making of it up again; which no ways contradicts the everlasting and unchangeable love of God to his people; for this is not a reconciliation of God to them, but of them to God:

we were reconciled to God; not God to us; and this reconciliation is for their sins, an atonement for them, rather than of their persons; which being done, their persons are reconciled, not to the love, grace, and mercy of God, or to his affections, in which they always had a share, but to the justice of God injured and offended by their sins; and so both justice and holiness on one side, and love, grace, and mercy on the other, are reconciled together, in the business of their salvation; which is brought about by the sufferings and death of Christ: this expresses the wonderful love of God, since this reconciliation arises purely from himself; the scheme of it is of his own contriving; he, whose justice was affronted, and whose law was broken, took the first step towards it, and conducted the whole affair; and which was effected at the expense of the blood and life of his own Son, and that for persons who were enemies to them both. In consequence of this, another reconciliation of them is made by the Spirit of God in regenerations, of which notice is taken in this passage:

much more being reconciled: to God, as a sovereign God, in his decrees, in his providences, and in the method of salvation by his Son; to Christ, to the way of salvation by him, so as to submit both to his righteousness for justification, and to the sceptre of his kingdom, to be ruled and governed by it; to the Spirit, so as to be led by him, to walk after him, and to depend upon him for the carrying on, and finishing the good work of grace begun in them; to the people of God, so as to love them, and delight in their company; and to the Gospel and ordinances, so as highly to value them, long after them, and take pleasure in them. Now from both these reconciliations is inferred the sure and certain salvation of persons so reconciled:

we shall be saved by his life; by the life of Christ, and which designs not so much his life as God; or his living in the hearts of his people by faith; though neither of them are to be excluded; but his life, as man, and that not either his private or public life, as man here on earth, though this has an influence upon, and a concern in the business of salvation; but more especially here is meant the interceding life of Christ in heaven, where he lives, and ever lives to make intercession for his people, and to see the salvation he has obtained by his death applied unto them, and they put into the possession of it.

Gill: Rom 5:11 - And not only so, but we also joy in God // through our Lord Jesus Christ // by whom we have now received the atonement

And not only so, but we also joy in God,.... Something seems here to be understood, and which is to be supplied thus; not only we are saved by his life, and from wrath through him; not only are we reconciled to God by his Son, and Spirit; not only Christ has died for us while sinners and ungodly; not only do we glory in tribulations, and rejoice in hope of the glory of God: "but we also joy in God"; himself, as our covenant God and Father in Christ, as the God of all grace, peace, and salvation; in his perfections, as engaged on our side, and as glorified in our salvation; in the purposes of God, and his covenant transactions with his Son, as they are made known in the everlasting Gospel; in all his providential dispensations, which are mercy and truth; and in our being of him in Christ, and Christ's being made unto us wisdom, righteousness, sanctification, and redemption; in all the blessings of grace we receive from him, the glory of which is his due; and in his sight and presence, and in the enjoyment of him. The means by which saints come at this joying and glorying in God, is

through our Lord Jesus Christ; not the light of nature, nor the law of Moses, nor any works of righteousness done by men, nor through angels or saints, but Christ, and him only; for it is only in and through him that God is their covenant God and Father; by him only have they the agreeable view of his glorious perfections; in him only all his purposes and promises have their fulfilment; it is by his hands, and through his blood, that all the blessings of grace are conveyed to them; their access to God is only by him; and by him they give the praise and glory of every mercy to him. And the ground of this joy is the expiation of sin by Christ,

by whom we have now received the atonement; atonement is not made, but received by us; which denotes the application of the atoning blood and sacrifice of Christ to the conscience, the Spirit's witness of interest in it, and the office of faith, as a recipient of it: it is not faith, nor anything else of the creature's, that makes the atonement, only Christ; but faith receives it from him, and by him; which, as it is the ground of present joying in God, so it is the foundation of hope of future glory: the word "now" refers to the Gospel dispensation. The poor Jews are at the utmost loss about atonement: sometimes they tell ^c us it is by confession, repentance, and good works; sometimes by beneficence and hospitality ^d; sometimes they say their captivity is their atonement ^e; and, at other times, that death expiates all their sins ^f. Blessed be God for the atoning sacrifice of Christ!

Gill: Rom 5:12 - Wherefore as by one man sin entered into the world // and death by sin // and so death passed upon all men // for that // all have sinned

Wherefore as by one man sin entered into the world,.... The design of these words, and of the following, is to show how men came to be in the condition before described, as "ungodly", Rom 5:6, "sinners", Rom 5:8, and "enemies", Rom 5:10; and to express the love of Christ in the redemption of them; and the largeness of God's grace to all sorts of men: the connection of them is with Rom 5:11, by which it appears that the saints have not only an expiation of sin by the blood of Christ, but a perfect righteousness, by which they are justified in the sight of God; and the manner how they came at it, or this becomes theirs, together with the necessity of their having such an one, are here declared: by the "one man" is meant Adam the first man, and parent of mankind, who is mentioned by name in Rom 5:14; sin which came by him designs a single sin, and not many, even the first sin of Adam, which goes by different names, as "sin" here, "transgression", Rom 5:14, the "offence" or "fall", Rom 5:15, "disobedience", Rom 5:19, and whatever was the first step or motive to it, which led to it, whether pride, unbelief, or concupiscence, it was finished by eating the forbidden fruit; and is called sin emphatically, because it contained all sin in it, was attended with aggravating circumstances, and followed with dismal consequences. Hence may be learnt the origin of moral evil among men, which comes not from God, but man; of this it is said, that it "entered into the world"; not the world above, there sin entered by the devil; but the world below, and it first entered into paradise, and then passed through the whole world; it entered into men by the snares of Satan, and by him it enters into all the inhabitants of the world; into all men that descend from him by ordinary generation, and that so powerfully that there is no stopping of it. It has entered by him, not by imitation, for it has entered into such as never sinned after the similitude of his transgression, infants, or otherwise death could not have entered into them, and into such who never heard of it, as the Heathens; besides, sin entered as death did, which was not by imitation but imputation, for all men are reckoned dead in Adam, being accounted sinners in him; add to this, that in the same way Christ's righteousness comes upon us, which is by imputation, Adam's sin enters into us, or becomes ours; upon which death follows,

and death by sin; that is, death has entered into the world of men by sin, by the first sin of the first man; not only corporeal death, but a spiritual or moral one, man, in consequence of this, becoming "dead in sin", deprived of righteousness, and averse, and impotent to all that is good; and also an eternal death, to which he is liable; for "the wages of sin is death", Rom 6:23; even eternal death: all mankind are in a legal sense dead, the sentence of condemnation and death immediately passed on Adam as soon as he had sinned, and upon all his posterity;

and so death passed upon all men; the reason of which was,

for that, or because "in him"

all have sinned: all men were naturally and seminally in him; as he was the common parent of mankind, he had all human nature in him, and was also the covenant head, and representative of all his posterity; so that they were in him both naturally and federally, and so "sinned in him"; and fell with him by his first transgression into condemnation and death. The ancient Jews, and some of the modern ones, have said many things agreeably to the apostle's doctrine of original sin; they own the imputation of the guilt of Adam's sin to his posterity to condemnation and death;

"through the sin of the first man (say they ^g) אתה מת, "thou art dead"; for he brought death into the world:''

nothing is more frequently said by them than that Adam and Eve, through the evil counsel of the serpent, גרימו מותא לון ולכל עלמא, "were the cause of death to themselves and to all the world" ^h; and that through the eating of the fruit of the tree, כל דיירי ארעא אתחייבו מותא, "all the inhabitants of the earth became guilty of death" ⁱ: and that this was not merely a corporeal death, they gather from the doubling of the word in the threatening, "in dying thou shalt die", Gen 2:17 (margin);

"this doubled death, say they ^k, without doubt is the punishment of their body by itself, ולנפש בפני עצמה, and also of the "soul by itself".''

They speak of some righteous persons who died, not for any sin of their own, but purely on the account of Adam's sin; as Benjamin the son of Jacob, Amram the father of Moses, and Jesse the father of David, and Chileab the son of David ^l, to these may be added Joshua the son of Nun, and Zelophehad and Levi: the corruption and pollution of human nature through the sin of Adam is clearly expressed by them;

"when Adam sinned, (say they ^m,) he "drew upon him a defiled power, וסאיב ליה ולכל בני עלמא, "and defiled himself and all the people of the "world".''

Again ⁿ,

"this vitiosity which comes from the sin and infection of our first parents, has invaded both faculties of the rational soul, the understanding by which we apprehend, and the will by which we desire.''

This corruption of nature they call יצר הרע, "the evil imagination", which, they say ^o, is planted in a man's heart at the time of his birth; and others say ^p that it is in him before he is born: hence Philo the Jew says ^q, that συμφυες το αμαρτανον εστι, "to sin is connatural", to every man that is born, even though a good man; and talks ^r of συγγεγηνηνον κουκον, "evil that is born with us", and of ^s συγγενεις κηρες, "spots that are of necessity born with" every mortal man. And so his countrymen ^t often speak of it as natural and inseparable to men; yea, they represent Adam as the root and head of mankind, in whom the whole world and all human nature sinned: descanting on those words, "as one that lieth upon the top of a mast", Pro 23:34;

"this (say they ^u) is the first man who was לכל בני אדם ראש, "an head to all the children of men": for by means of wine death was inflicted on him, and he was the cause of bringing the sorrows of death into the world.''

And in another place, speaking of Adam, they say ^w, that

"he was עיקר בריאה של עולם, "the root of the creation", or "of the men of the world"; and death was inflicted upon him and on his seed, because he sinned one sin in eating of the tree.''

And it is observed,

"that הא הידיעה, the "He" demonstrative is not prefixed in Scripture to proper names, which yet is to the word "Adam"; the reason is, (say they ^x,) because in Adam all his posterity are pointed at, and the whole human species designed.''

Again, they observe ^y, that

"the end of man is to die, of which this is the reason, because מין האדם, "mankind" has sinned; that is, the nature of which he is composed, or in other words, Adam and Eve have sinned.''

Once more ^z.

"when he (Adam) sinned, כל העולם כלו חטא, "all the whole world sinned", and his sin we bear;''

and ^a that

"the whole congregation of Israel have need of atonement for the sin of the first Adam, for he was חשוב ככל העדה, reckoned as the whole congregation;''

which exactly tallies with the apostle's assertion in this text.

(When this commentary was written, it was generally accepted that all the fossils in the rocks were laid down by Noah's world wide flood and that the universe was about 6000 years old. Since that time, science has postualated that life evolved over billions of years and that the fossils are a result of this evolutionary process. If you accept the Bible as your authority you cannot accept the theory of evolution in any form. Firstly, the biblical chronology restricts the age of the universe to about 6000 years. Secondly, in order to get fossils, animals must die. This verse tells us that sin, not evolution, is the cause of death. Death and suffering did not exist until after Adam sinned. Hence before Adam sinned, no animal died and it would be impossible for any fossils to form. Before the fall, all animals ate plants, not other animals Gen 1:30. Paul tells us in Rom 8:20 that Adam's sin subjected all of creation to the curse, not just mankind. See Gill on Rom 6:23. See Gill (Editor's note) on "Ex 20:11". Editor)

Gill: Rom 5:13 - For until the law, sin was in the world // but sin is not imputed when there is no law

For until the law, sin was in the world,.... This is a proof of sin's having entered into the world, by one man's transgression of the positive law of God, which forbid him the eating of the fruit of the tree of knowledge of good and evil; since it was in the world before the law of Moses was given: the sin of Adam and the guilt of that were in the world before, and came upon all men to condemnation; the general corruption of nature appeared before; and actual sins, and transgressions of all sorts were committed before; as by the immediate posterity of Adam, by the men of the old world, by the inhabitants of Sodom and Gomorrah, by the patriarchs and their posterity, by the Egyptians, Canaanites, and others. They were all guilty of sin, corrupted by it, and under the dominion of it, except such as were released from it by the grace of God: now when sin is said to be until this time, the meaning is not that it existed and continued until the law of Moses took place, and then ceased; for that law did not, and could not take away sin, it rather increased it, at least it became more known by it; but that it was in being before it, and had influence and power over the sons of men, so as to subject them to death:

but sin is not imputed when there is no law. This looks like an objection, that if there was no law before Moses's time, then there was no sin, nor could any action of man be known or accounted by them as sinful, or be imputed to them to condemnation; or rather it is a concession, allowing that where there is no law, sin is not imputed; but there was a law before that law of Moses, which law was transgressed, and the sin or transgression of it was imputed to men to condemnation and death, as appears from what follows.

Gill: Rom 5:14 - Nevertheless death reigned from Adam to Moses // even over them that had not sinned after the similitude of Adam's transgression // who is the figure of him that was to come

Nevertheless death reigned from Adam to Moses,.... Though the law of Moses was not yet given, death exerted itself, and extended its dominion over all the sons and daughters of Adam, during the interval between Adam and Moses; which clearly shows that sin was in the world, and that there must be a law in being, which that was a transgression of: death is represented as a king, as sin and Satan sometimes are; and indeed, death reigns by sin, and Satan both by sin and death; their empires rise, stand, and fall together. So Bildad calls death "the king of terrors", Job 18:14; and a very formidable and powerful king he is; his dominion is very large, his power uncontrollable, and the dread of him very great, especially to Christless sinners. The Jews say ^b, that at the resurrection the world will be renewed, and will not be as at the first, when בעלמא דשליט מותא, "death reigned in the world"; referring to the same period of time the apostle here does. The subjects of his government were not only adult persons, who had been guilty of many actual transgressions, but he reigned

even over them that had not sinned after the similitude of Adam's transgression. This does not exclude the dominion of death over such who had sinned after the likeness of Adam, but rather confirms its power over them; nor does it intend adult Gentiles, who did not sin in the same manner, nor against the same law, as Adam did; but it designs infants, not yet guilty of actual sin; and therefore since death reigns over them, who only holds and exercises his dominion by virtue of sin, it follows, that they must have original sin in them; the guilt of Adam's transgression must be imputed to them, and the corruption of nature, from him, derived unto them, or it could not reign over them. A child of a year old, the Jewish doctors ^c say, has not tasted the taste of sin, that is, has not committed actual sin; and observe ^d, that young children die on account of the sins of their parents: but the true reason of their dying is here suggested by the apostle; which is the transgression of Adam:

who is the figure of him that was to come; meaning, either his posterity that were to come out of his loins, whose figure, type, and representative he was; or rather Christ, who is sometimes called ο ερχομενος, "he that was to come"; and the Arabic version reads the words thus, "who was a type of Adam that was expected"; that is, of Christ the second Adam, that was expected to come, according to the promise and prophecy: of him the first Adam was a type, in his human nature, in the formation and quality of it; as the first Adam was made by God of the virgin earth, the second Adam was born of a virgin; as the first, so the second Adam was pure, holy, upright, and wise; in his office, as Lord of the world, head of the woman, priest in his house, and prophet to his posterity; in his marriage with Eve, a figure of the church; but in nothing more clearly than in his being a covenant head to all his offspring: and this is what the apostle chiefly designs, since he runs the parallel between them on this account in the following verses; showing, that as the one conveyed sin and death to all his seed, so the other communicates righteousness and life to all that belong to him. So the Jews say ^e, that by Adam is intimated the righteous branch, the Messiah; and that סוד אדם הוא סוד משיח, "the secret of Adam is the secret of the Messiah".

Gill: Rom 5:15 - But not as the offence, so also is the free gift // for if through the offence of one many be dead // much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many

But not as the offence, so also is the free gift,.... By "the offence", or "fall", as the word signifies, is meant the first sin of Adam; by which he offended God, and fell from that estate in which he was created, and all his posterity with him; and by the "free gift" is meant, the righteousness of Christ, which justifies from that, and all other offences: now, though there is a great likeness between Adam and Christ; both are men, the first Adam is called "the one man", and so is the second Adam Jesus Christ; partly for the sake of the comparison between him and the first, and also to express the truth of his human nature; and because the Redeemer ought to be a man, though not a mere man; both are sole authors of what they convey to their respective offspring, Adam of sin, Christ of righteousness; both convey single things, Adam only one sin, not more, for when he had committed one sin, he broke the covenant made with him and his posterity, and so ceased in after acts to be a representative of them; Christ conveys his righteousness, or obedience to the law, without any additional works of righteousness of ours to complete it; and both convey what they do, "to all" their respective offspring: yet there is a dissimilitude between them, as to the manner of conveyance and the effects thereof; the offence or sin of Adam is conveyed in a natural way, or by natural generation, to all who descend from him in that manner; the righteousness of Christ is conveyed in a way of grace, to his spiritual seed: hence it is called, not only the "free gift", but "the grace of God, and the gift by grace", which is "by one man, Jesus Christ"; because of the grace of the Father, in fixing and settling the method of justification, by the righteousness of his Son; in sending him to work out one, that would be satisfying to law and justice; and in his gracious acceptation of it, on the behalf of his people, and the imputation of it to them; and because of the grace of the Son in becoming man, in being made under the law, yea, made sin and a curse, in order to bring in an everlasting righteousness; and because of the grace of the Spirit, in revealing and applying it, and working faith to receive it; for as the righteousness itself is a free grace gift, bestowed upon unworthy persons, so is faith likewise, by which it is laid hold on and embraced: and as there is a disagreement in the manner of conveying these things, so likewise in the effects they have upon the persons to whom they are conveyed; and the apostle argues from the influence and effect the one has, to the far greater and better influence and effect the other has:

for if through the offence of one many be dead; as all Adam's posterity are, not only subject to a corporeal death, but involved in a moral or spiritual, and liable to an eternal one, through the imputation of guilt, and the derivation of a corrupt nature from him: then

much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many; that is, the righteousness of Christ, in which the grace of God is so illustrious, is much more effectual to the giving of life to all his seed and offspring; not barely such a life as Adam had in innocence, and which he lost by the offence, but a spiritual and an eternal one; which sheds the exuberance of this grace, which secures and adjudges to a better life than what was lost by the fall.

Gill: Rom 5:16 - And not as it was by one that sinned, so is the gift // for the judgment was by one to condemnation // but the free gift is of many offences unto justification

And not as it was by one that sinned, so is the gift,.... The apostle goes on with the dissimilitude between the effects of Adam's sin, and Christ's righteousness:

for the judgment was by one to condemnation; by "judgment" is meant, not the judgment of God, or the judiciary sentence pronounced by God on Adam and his posterity for sin; but the guilt of the one man's sin, which is imputed to all men to condemnation, on account of which the sentence of condemnation passed on all men; the law transgressed, became a ministration of condemnation to them:

but the free gift is of many offences unto justification; the righteousness of Christ, which stands opposed to the guilt of Adam's sin, being imputed to all his offspring, is to the justification of them; and that not only from the guilt of that particular offence, but from many other offences, even all their actual sins and transgressions, of every sort; which is another instance of the exuberance, or abounding of the grace of God, in the righteousness of Christ, not only over the sin of the one man, but also over the sins of many, even all the elect of God; for the last clause may be also thus rendered, "the free gift is of the offences of many, unto justification".

Gill: Rom 5:17 - For if by one man's offence death reigned by one // receive abundance of grace, and of the gift of righteousness // shall reign in life by one, Jesus Christ

For if by one man's offence death reigned by one,.... It may be rendered, "by one offence death reigned by one"; for it was the single sin of Adam, the first sin that was committed by him, which gave death its reigning power over the sons of men:

"Adam, say ^f the Jewish doctors, transgressed, על פקודא חד דאורייתא, one commandment of the law,''

and was the cause of death to himself, and to all the world. These words are a repetition, with a further explanation, of Rom 5:15; there it is said, "through the offence of one many be dead"; here "by one man's offence", or "by one offence, death reigned by one"; in which death is represented as a mighty monarch, a powerful king; and designs not only corporeal death, which has mounted the throne by sin, and is supported in its dominion by an ordinance of heaven; but also a moral or spiritual death, which has seized on all mankind, and reigns in every power and faculty of the soul of man; and likewise an eternal one, which will have power over all those, who have no part in the first resurrection: in Rom 5:15, "the grace of God, and the gift by grace", are said to "abound unto many"; here they are said to

receive abundance of grace, and of the gift of righteousness: by abundance of grace is designed, either something distinct from the justifying righteousness of Christ; such as the abundant grace and mercy of God, in regeneration and conversion; the various graces of the Spirit then implanted; the many things then wrought in the heart; the large discoveries! of pardoning grace, and the abundance of the love of God shed abroad in the soul by the Spirit: or rather the same with "the gift of righteousness", because of the large display of the grace of God in it; by which "righteousness" is meant, not righteousness or holiness infused into us; but the righteousness of Christ, which is a free grace gift, and is enjoyed in a way of receiving; which denotes the act of faith, and supposes giving; and hence there is no room for boasting, but great reason for thankfulness: now such persons who have received this abundant grace and free gift,

shall reign in life by one, Jesus Christ; in corporeal life, they are not now subject to death as a penal evil, as other persons are, and though they die this death, they will triumph over it in the resurrection morn, they will rise again to everlasting life; they reign now in spiritual life over sin, Satan, and the world; and they will reign in eternal life, they will sit on thrones, wear crowns, and possess a kingdom of glory for ever and ever; and all by and through one, Jesus Christ, and not on account of any works, or merits of theirs.

Gill: Rom 5:18 - 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 to justification of life

Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and

judgment came upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:

even so by the righteousness of one, the free gift came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.

Gill: Rom 5:19 - For as by one man's disobedience many were made sinners // so by the obedience of one shall many be made righteous

For as by one man's disobedience many were made sinners,.... Agreeably to this the Jews say ^g, that

"for the sin of the first man, all that are born of him, יהיו רשעים, "become wicked".''

This is the sum of what is said in the foregoing verses, that as by Adam's sin all his posterity are made sinners, and so are brought under a sentence of condemnation; in like manner by the obedience of Christ, all his seed are made righteous, and come under a sentence of justification of life: the persons made sinners are said to be "many", in opposition to the "one man", by whose disobedience they became so, and because there is an exception of one, even Jesus Christ; and mean all the natural descendants of Adam, who are many, and are so called, to answer to the subjects of justification in the next clause: what they are made sinners by, is "the disobedience of one man, Adam"; and by the first and single disobedience of his, in eating the fruit of the forbidden tree, by which they "were made sinners": the meaning of which is not, that they became sufferers for it, or subject to death on the account of it; the word used will not bear such a sense, but signifies men guilty of sin, and sometimes the worst and chief of sinners; besides, the apostle had expressed that before; add to this, that the sons of Adam could not be sufferers for his sin, or subject to death on account of it, if they were not made sinners by it, or involved in the guilt or it: and though the posterity of Adam are habitually sinners, that is, derive corrupt nature from Adam, yet this is not meant here; but that they are become guilty, through the imputation of his sin to them; for it is by the disobedience of another they are made sinners, which must be by the imputation of that disobedience to them; he sinned, and they sinned in him, when they had as yet no actual existence; which could be no other way, than by imputation, as he was reckoned and accounted their head and representative, and they reckoned and accounted in him, and so have sinned in him. This is also evident, from the sentence of condemnation and death passing upon all men for it; and even upon those, who had not actually sinned; to which may be added, that Adam's posterity are made sinners through his disobedience, in the same way as Christ's seed are made righteous by his obedience, which is by the imputation of it to them;

so by the obedience of one shall many be made righteous; not by their own obedience; nor by their own obedience and Christ's together; but by his sole and single obedience to the law of God: and the persons made righteous by it are not all the posterity of Adam, and yet not a few of them; but "many", even all the elect of God, and seed of Christ; these are all made righteous in the sight of God, are justified from all their sins, and entitled to eternal life and happiness.

Gill: Rom 5:20 - Moreover, the law entered // that the offence might abound // but where sin abounded, grace did much more abound

Moreover, the law entered,.... By "the law" is meant, not the law of nature, much less the law of sin; rather the ceremonial law, which came in over and above the moral law; it entered but for a time; by which sin abounded, and appeared very sinful; and through it the grace of God much more abounded, in the sacrifice of Christ prefigured by it: but the moral law, as it came by Moses, is here intended; which entered with great pomp and solemnity on Mount Sinai; and intervened, or came between Adam's sin and Christ's sacrifice; and also came in besides, or over and above the promise of life by Christ; and may moreover be said to enter into the conscience of a sinner, with the power and energy of the Spirit of God: and the end of its entrance is,

that the offence might abound; meaning either the sin of Adam, he had been speaking of under that name, that that itself, and the imputation of it to his posterity, and also the pollution of human nature by it, together with all the aggravating circumstances of it, might appear more manifest; or sin in general, any and all actual transgressions, which abound through the law's discovering the evil nature of them, and so taking away all excuse, or pretext of ignorance: by prohibiting them, whereby the corrupt nature of man becomes more eager after them; and by accusing, threatening, terrifying, and condemning, on account of them: one view of the apostle in this, doubtless, is to show, that there can be no justification by the law:

but where sin abounded, grace did much more abound: sin has abounded in human nature, in all the individuals of it; and grace has superabounded in the same nature, being assumed by the Son of God, and united to him, who has appeared in it "full of grace and truth", Joh 1:14, sin has abounded in all the powers and faculties of the soul, in the understanding, will, and affections, of an unregenerate man; but in regeneration, the grace of God much more abounds in the same powers and faculties, enlightening the understanding, subduing the will, and influencing the affections with love to divine things: sin abounded in the Gentile world, before the preaching of the Gospel in it; but afterwards grace did superabound in the conversion of multitudes in it from idols, to serve the living God; and where sin has abounded in particular persons to a very great height, grace has exceeded it, as in Manasseh, Mary Magdalene, Saul, and others.

Gill: Rom 5:21 - That as sin hath reigned unto death // even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord

That as sin hath reigned unto death,.... This is another end of the law's entrance, or rather an illustration of the grace of God, by comparing the reigns of sin and grace together: sin has such a power over man in a state of nature, as amounts to a dominion; it has not only an enticing, ensnaring power, to draw into a compliance with it, and an obstructive power to hinder that which is good, and an operative one of that which is evil, and a captivating, enslaving one to the same; but it has a kingly, governing, and commanding power: its dominion is universal as to men, and with respect both to the members of the body, and faculties of the soul; it is supported by laws, which are its lusts; and has its voluntary subjects, to whom it gives wages; its reign is very cruel and tyrannical; it is "unto death" corporeal, moral, or spiritual, and eternal. The ancient Jews often represent sin in the same light; they frequently speak ^h of יצר הרע שולט, "the corruption of nature reigning" over men; and say ⁱ: that he is מלך "a king" over the several members of the body, which answer to him at the word of command. "The old and foolish king" in Ecc 4:13, is commonly interpreted by them of sin; which they say ^k is called "a king", because he rules in the world, over the children of men, and because all hearken to him: it is a petition much used by them ^l,

"let not the evil imagination or corruption of nature "rule" over me:''

and on the other hand, they represent grace, or a principle of goodness, as a king, reigning over the corruption of nature; thus interpreting these words, "my son, fear thou the Lord and the king", they ask ^m,

"who is the king? the king (say they) המלך יצר טוב, is "the good imagination", or principle of goodness, who reigns over the evil imagination, which is called a king.''

And in another place ⁿ they say of a good man, that he המליך יצר טוב, "caused the good imagination to reign" over the evil one; with which in some measure agrees what follows:

even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord; by grace is meant, either grace as it is in the heart of God; which reigns or bears sway in man's salvation in all the parts of it, "through righteousness"; consistent with the justice of God, in a way in which that is glorified, through the redemption of Christ: it reigns "unto eternal life"; grace has promised, prepared it, and makes meet for it, and will introduce into it, and freely give it: it reigns "by Jesus Christ"; grace reigns by him, righteousness, or justice, is glorified by him, and eternal life is in him, through him, and by him: or grace as it is in the hearts of converted persons, is meant where it reigns, has the dominion, is the governing principle, and that in a way of righteousness and true holiness; and will reign until it is perfected in glory, or is crowned with eternal life; all which are by Jesus Christ, namely, grace, righteousness, and life.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Rom 5:1

¹ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

² tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ 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. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) 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 (and this in a quotation within a diatribe) up till this point, 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. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. 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). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

NET Notes: Rom 5:2

¹ tn Or “exult, boast.”

NET Notes: Rom 5:3

¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

NET Notes: Rom 5:5

¹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

² sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

NET Notes: Rom 5:7

¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

NET Notes: Rom 5:9

¹ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

² tn Or, according to BDF §219.3, “at the price of his blood.”

³ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

NET Notes: Rom 5:11

¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

² tn Or “exult, boast.”

NET Notes: Rom 5:12

¹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

² tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

NET Notes: Rom 5:13

¹ tn Grk “for before the law.”

² tn Or “sin is not reckoned.”

NET Notes: Rom 5:14

¹ tn Or “pattern.”

² tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”

NET Notes: Rom 5:15

¹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

² sn Here the one man refers to Adam (cf. 5:14).

NET Notes: Rom 5:16

¹ tn Grk “and not as through the one who sinned [is] the gift.”

² tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

⁴ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

NET Notes: Rom 5:17

¹ sn Here the one man refers to Adam (cf. 5:14).

NET Notes: Rom 5:18

¹ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

² tn Grk “[it is] unto condemnation for all people.”

³ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

⁴ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

⁵ sn One transgression refers to the sin of Adam in Gen 3:1-24.

⁶ sn The one righteous act refers to Jesus’ death on the cross.

⁷ tn Grk “righteousness of life.”

NET Notes: Rom 5:19

¹ sn Here the one man refers to Adam (cf. 5:14).

² tn Grk “the many.”

³ sn One man refers here to Jesus Christ.

⁴ tn Grk “the many.”

NET Notes: Rom 5:20

¹ tn Grk “slipped in.”

² tn Or “trespass.”

Geneva Bible: Rom 5:1

Therefore being ^{( 1 )} justified by faith, we have peace with God through our Lord Jesus Christ:

^{( 1 )} Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.

Geneva Bible: Rom 5:2

^{( 2 )} By whom also we ^{( a )} have access by faith into this grace ^{( b )} wherein we ^{( c )} stand, ^{( 3 )} and ^{( d )} rejoice in hope of the glory of God.

^{( 2 )} Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.

^{( a )} We must know by this, that we still receive the same effect from faith.

^{( b )} By which grace, that is, by which gracious love and good will, or that state unto which we are graciously taken.

^{( c )} We stand steadfast. ^{( 3 )} A preventing of an objection against those who, beholding the daily miseries and calamities of the Church, think that the Christians dream when they brag of their felicity: to whom the apostle answers, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they rejoice for that happiness just as if they presently enjoyed it.

^{( d )} Our minds are not only quiet and settled, but we are also marvellously glad, and have great joy because of the heavenly inheritance which awaits us.

Geneva Bible: Rom 5:3

^{( 4 )} And not only [so], but we glory in tribulations also: ^{( 5 )} knowing that tribulation worketh patience;

^{( 4 )} Tribulation itself gives us different and various occasions to rejoice, and more than this it does not make us miserable. ^{( 5 )} Afflictions make us use to being patient, and patience assures us of the goodness of God, and this experience confirms and fosters our hope, which never deceives us.

Geneva Bible: Rom 5:5

^{( 6 )} And hope maketh not ashamed; because the ^{( e )} love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

^{( 6 )} The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.

^{( e )} With which he loves us.

Geneva Bible: Rom 5:6

^{( 7 )} For when we were yet without strength, in due ^{( f )} time Christ died for the ungodly.

^{( 7 )} A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?

^{( f )} At an appropriate and proper time which the Father had appointed.

Geneva Bible: Rom 5:7

^{( 8 )} For scarcely ^{( g )} for a righteous man will one die: yet peradventure for a good man some would even dare to die.

^{( 8 )} An amplifying of the love of God towards us, so that we cannot doubt it, who delivered Christ to death for the unjust and for them from whom he could receive no useful thing, and, what is more, for his very enemies. How can it be then that Christ, being now alive, should not save them from destruction whom by his death he justifies and reconciles.

^{( g )} In the place of a just man.

Geneva Bible: Rom 5:8

But God ^{( h )} commendeth his love toward us, in that, while we were yet ^{( i )} sinners, Christ died for us.

^{( h )} He commends his love toward us, so that in the midst of our afflictions we may know assuredly that he will be present with us.

^{( i )} While sin reigned in us.

Geneva Bible: Rom 5:9

Much more then, being now justified by his blood, we shall be saved from ^{( k )} wrath through him.

^{( k )} From affliction and destruction.

Geneva Bible: Rom 5:11

^{( 9 )} And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

^{( 9 )} He now passes over to the other part of justification, which consists in the free imputation of the obedience of Christ: so that to the remission of sins, there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swallows up that unrighteousness which flowed from Adam into us, and all the fruits of it: so that in Christ we do not only cease to be unjust, but we begin also to be just.

Geneva Bible: Rom 5:12

^{( 10 )} Wherefore, as by ^{( l )} one man ^{( m )} sin entered into the world, and death by sin; and so death passed upon all men, ^{( n )} for that all have sinned:

^{( 10 )} From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.

^{( l )} By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.

^{( m )} By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.

^{( n )} That is, in Adam.

Geneva Bible: Rom 5:13

^{( 11 )} (For until ^{( o )} the law sin was in the world: but sin is not ^{( p )} imputed when there is no law.

^{( 11 )} That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.

^{( o )} Even from Adam to Moses.

^{( p )} Where there is no law made, no man is punished as faulty and guilty.

Geneva Bible: Rom 5:14

^{( 12 )} Nevertheless death reigned from Adam to Moses, even over ^{( q )} them that had not sinned after the ^{( r )} similitude of Adam's transgression, ^{( 13 )} who is the figure of him that was to come.

^{( 12 )} But that this law was not the universal law, and that death did not proceed from any actual sin of everyone particularly, it appears by this, that the very infants which neither could ever know nor transgress that natural law, are nonetheless dead as well as Adam.

^{( q )} Our infants.

^{( r )} Nor after the manner of sin of those who are older, following their lusts: but yet the whole posterity was corrupted in Adam when he knowingly and willingly sinned.

^{( 13 )} Now that first Adam corresponds to the latter, who is Christ, as it is afterward declared.

Geneva Bible: Rom 5:15

^{( 14 )} But not as the offence, so also [is] the free gift. For if through the offence of ^{( s )} one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many.

^{( 14 )} Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christ's obedience has be grace overflowed to many.

^{( s )} That is, Adam.

Geneva Bible: Rom 5:16

^{( 15 )} And not as [it was] by one that sinned, [so is] the gift: for the judgment [was] by one to condemnation, but the free gift [is] of many offences unto ^{( t )} justification.

^{( 15 )} Another inequality consists in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.

^{( t )} To the sentence of absolution, by which we are acquitted and pronounced righteous.

Geneva Bible: Rom 5:17

^{( 16 )} For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall ^{( u )} reign in life by one, Jesus Christ.)

^{( 16 )} The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.

^{( u )} Be partakers of true and everlasting life.

Geneva Bible: Rom 5:18

^{( 17 )} 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 ^{( x )} justification of life.

^{( 17 )} Therefore, to be short, as by one man's offence the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.

^{( x )} Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed to us.

Geneva Bible: Rom 5:19

^{( 18 )} For as by one man's ^{( y )} disobedience ^{( z )} many were made sinners, so by the obedience of one shall many be made righteous.

^{( 18 )} The foundation of this whole comparison is this, that these two men are set as two heads or roots, so that out of the one comes sin by nature, and from the other righteousness by grace springs forth upon others.

^{( y )} So then, sin enters not into us only by following the steps of our forefathers, but we receive corruption from him by inheritance.

^{( z )} The word "many" is contrasted with the words "a few".

Geneva Bible: Rom 5:20

^{( 19 )} Moreover the law ^{( a )} entered, that the offence might abound. But where sin abounded, grace did much more ^{( b )} abound:

^{( 19 )} A preventing of an objection: why then did the law of Moses then enter? So that men might be so much more the guilty, and the benefit of God in Christ Jesus be all the more glorious.

^{( a )} In addition to that disease which all men were infected with by being defiled with one man's sin, the law entered.

^{( b )} Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Rom 5:1 - A Libation To Jehovah

Let Us Have Peace

Let us have peace with God through our Lord Jesus Christ.' Romans 5:1. (R.V.).

IN the rendering of the Revised Version,' Let us have peace with God through our Lord Jesus Christ,' the alteration is very slight, being that of one letter in one word, the substitution of a long o' for a short one. The majority of manuscripts of authority read let us have,' making the clause an exhortation and not a statement. I suppose the reason why, in some inferior MSS., the statement takes the place of the exhortation is because it was felt to be somewhat of a difficulty to understand the Apostle's course of thought. But I shall hope to show you that the true understanding of the context, as well as of the words I have taken for my text, requires the exhortation and not the affirmation.

One more remark of an introductory character: is it not very beautiful to see how the Apostle here identifies himself, in all humility, with the Christians whom he is addressing, and feels that he, Apostle as he is, has the same need for the same counsel and stimulus that the weakest of those to whom he is writing have? It would have been so easy for him to isolate himself, and say, Now you have peace with God; see that you keep it.' But he puts himself into the same class as those whom he is exhorting, and that is what all of us have to do who would give advice that will be worth anything or of any effect. He does not stand upon a little molehill of superiority, and look down upon the Roman Christians, and imply that they have needs that he has not, but he exhorts himself too, saying, Let all of us who have obtained like precious faith, which is alike in an Apostle and in the humblest believer, have peace with God.'

Now a word, first, about the meaning of this somewhat singular exhortation.

There is a theory of man and his relation to God underlying it, which is very unfashionable at present, but which corresponds to the deepest things in human nature, and the deepest mysteries in human history, and that is, that something has come in to produce the totally unnatural and monstrous fact that between God and man there is not amity or harmony. Men, on their side, are alienated, because their wills are rebellious and their aims diverse from God's purpose concerning them. And--although it is an awful thing to have to say, and one from which the sentimentalism of much modern Christianity weakly recoils--on God's side, too, the relation has been disturbed, and we are by nature the children of wrath, even as others'; not of a wrath which is unloving, not of a wrath which is impetuous and passionate, not of a wrath which seeks the hurt of its objects, but of a wrath which is the necessary antagonism and recoil of pure love from such creatures as we have made ourselves to be. To speak as if the New Testament taught that reconciliation' was lop-sided--which would be a contradiction in terms, for reconciliation needs two to make it--to talk as if the New Testament taught that reconciliation was only man's putting away his false relation to God, is, as I humbly think, to be blind to its plainest teaching. So, there being this antagonism and separation between God and man, the Gospel comes to deal with it, and proclaims that Jesus Christ has abolished the enmity, and by His death on the Cross has become our peace; and that we, by faith in that Christ, and grasping in faith His death, pass from out of the condition of hostility into the condition of reconciliation.

With this by way of basis, let us come back to my text. It sounds strange; Therefore, being justified by faith, let us have peace.' Well,' you will say, but is not all that you have been saying just this, that to be justified by faith, to be declared righteous by reason of faith in Him who makes us righteous, is to have peace with God? Is not your exhortation an entirely superfluous one?' No doubt that is what the old scribe thought who originated the reading which has crept into our Authorised Version. The two things do seem to be entirely parallel. To be justified by faith is a certain process, to have peace with God is the inseparable and simultaneous result of that process itself. But that is going rather too fast. Being justified by faith let us have peace with God,' really is just this --see that you abide where you are; keep what you have. The exhortation is not to attain peace, but retain it. Hold fast that thou hast; let no man take thy crown.' Being justified by faith' cling to your treasure and let nothing rob you of it--let us have peace with God.'

Now a word, in the next place, as to the necessity and importance of this exhortation.

There underlies it, this solemn thought, which Christian people, and especially some types of Christian doctrine, do need to have hammered into them over and over again, that we hold the blessed life itself, and all its blessings, only on condition of our own cooperation in keeping them; and that just as physical life dies, unless by reception of food we nourish and continue it, so a man that is in this condition of being justified by faith, and having peace with God, needs, in order to the permanence of that condition, to give his utmost effort and diligence. It will all go if he do not. All the old state will come back again if we are slothful and negligent, live cannot keep the treasure unless we guard it. And just because we have it, we need to put all our mind, the earnestness of our will, and the concentration of our efforts, into the specific work of retaining it.

For, consider how manifold and strong are the forces which are always working against our continual possession of this justification by faith, and consequent peace with God. There are all the ordinary cares and duties and avocations and fortunes of our daily life, which, indeed, may be so hallowed in their motives and in their activities, as that they may be turned into helps instead of hindrances, but which require a great deal of diligence and effort in order that they should not work like grains of dust that come between the parts of some nicely-fitting engine, and so cause friction and disaster. There are all the daily tasks that tempt us to forget the things that we only know by faith, and to be absorbed in the things that we can touch and taste and handle. If a man is upon an inclined plane, unless he is straining his muscles to go upwards, gravitation will make short work of him, and bring him down. And unless Christian men grip hard and continually that sense of having fellowship and peace with God, as sure as they are living they will lose the clearness of that consciousness, and the calm that comes from it. For we cannot go into the world and do the work that is laid upon us all without there being possible hostility to the Christian life in everything that we meet. Thank God there is possible help, too, and whether our daily calling is an enemy or a friend to our religion depends upon the earnestness and continuousness of our own efforts. But there is a worse force than these external distractions working to draw us away, one that we carry within, in our own vacillating wills and wayward hearts and treacherous affections and passions that usually lie dormant, but wake up sometimes at the most inopportune periods. Unless we keep a very tight hand upon ourselves, certainly these will rob us of this consciousness of being justified by faith which brings with it peace with God that passes understanding.

In the Isle of Wight massive cliffs rise hundreds of feet above the sea, and seem as if they were as solid as the framework of the earth itself. But they rest upon a sharply inclined plane of clay, and the moisture trickles through the rifts in the majestic cliffs above, and gets down to that slippery substance and makes it like the greased ways down which they launch a ship; and away goes the cliff one day, with its hundreds of feet of buttresses that have fronted the tempest for centuries, and it lies toppled in hideous ruin on the beach below. We have all a layer of blue slipper' in ourselves, and unless we take care that no storm-water finds its way down through the chinks in the rocks above they will slide into awful ruin. Being justified, let us have peace with God,' and remember that the exhortation is enforced not only by a consideration of the many strong forces which tend to deprive us of this peace, but also by a consideration of the hideous disaster that comes upon a man's whole nature if he loses peace With God. For there is no peace with ourselves, and there is no peace with man, and there is no peace in face of the warfare of life and the calamities that are certainly before us all, unless, in the deepest sanctuary of our being, there is the peace of God because in our consciences there is peace with God. If I desire to be at rest--and there is no blessedness but rest--if I desire to know the sovereign joy of tranquillity, undisturbed by my own stormy passions or by any human enmity, and to have even the beasts of the field at peace with' me, and all things my helpers and allies, there is but one way to realise the desire, and that is the retention of peace with God that comes with being justified by faith.

Lastly, a word or two as to the ways by which this exhortation can be carried into effect.

I have tried to explain how the peace of which my text speaks comes originally through Christ's work laid hold of by my faith, and now I would say only three things.

Retain the peace by the exercise of that same faith which at first brought it. Next, retain it by union with that same Lord from whom you at first received it. Very significantly, in the immediate context, we have the Apostle drawing a broad distinction between the benefits which we have received from Christ's death, and those which we shall receive through His life. And that is the best commentary on the words of my text. If when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.' So let our faith grasp firmly the great twin facts of the Christ who died that He might abolish the enmity, and bring us peace; and of the Christ who lives in order that He may pour into our hearts more and more of His own life, and so make us more and more in His own image. And the last word that I would say, in addition to these two plain, practical precepts is, let your conduct be such as will not disturb your peace with God. For if a man lets his own will rise up in rebellion against God's, whether that. divine will command duty or impose suffering, away goes all his peace. There is no possibility of the tranquil sense of union and communion with my Father in heaven lasting when I am in rebellion against Him. The smallest sin destroys, for the time being, our sense of forgiveness and our peace with God. The blue surface of the lake, mirroring in its unmoved tranquillity the sky and the bright sun, or the solemn stars, loses all that reflected heaven in its heart when a cat's paw of wind ruffles its surface. If we would keep our hearts as mirrors, in their peace, of the peace in the heavens that shine down on them, we must fence them from the winds of evil passions and rebellious wills. Oh! that thou wouldest hearken unto Me, then had thy peace been like a river.'

Maclaren: Rom 5:2 - A Libation To Jehovah

Access Into Grace

By whom also we have access by faith into this grace wherein we stand.' Romans 5:2.

I MAY be allowed to begin with a word or two of explanation of the terms of this passage. Note then, especially, that also which sends us back to the previous clause, and tells us that our text adds something to what was spoken of there. What was spoken of there? The peace of God' which comes to a man by Jesus Christ through faith, the removal of enmity, and the declaration of righteousness. But that peace with God, which is the beginning of everything in the Christian view, is only the beginning, and there is much to follow. While, then, there is a progress clearly marked in the words of our text, and access into this grace wherein we stand' is something more than, and after, the peace with God,' mark next the similarity of the text and the preceding verse. The two great truths in the latter, Christ's mediation or intervention, and our faith as the condition by which we receive the blessings which are brought to us in and through Him, are both repeated, with no unmeaning tautology, but with profound significance in our text--By whom also we have access'--as well as--the peace of God'--access by faith into this grace.' So then, for the initial blessing, and for all the subsequent blessings of the Christian life, the way is the same. The medium and channel is one, and the act by which we avail ourselves of the blessings coming through that one medium is the same. Now the language of my text, with its talking about access, faith, and grace, sounds to a great many of us, I am afraid, very hard and remote and technical. And there are not wanting people who tell us that all that terminology in the New Testament is like a dying brand in the fire, where the little kernel of glowing heat is getting covered thicker and thicker with grey ashes. Yes; but if you blow the ashes off, the fire is there all the same. Let us try if we can blow the ashes off.

This text seems to me in its archaic phraseology, only to need to be pondered in order to flash up into wonderful beauty. It carries in it a magnificent ideal of the Christian life, in three things: the Christian place, access into grace ; the Christian attitude, wherein we stand'; and the Christian means of realising that ideal, through Christ' and by faith.' Now let us look at these three points.

I. The Christian Place.

There is clearly a metaphor here, both in the word access' and in that other one stand.' The grace' is supposed as some ample space into which a man is led, and where he can continue, stand, and expatiate. Or, we may say, it is regarded as a palace or treasure-house into which we can enter. Now, if we take that great New Testament word grace,' and ponder its meanings, we find that they run something in this fashion. The central thought, grand and marvellous, which is enshrined in it, and which often is buried for careless ears, is that of the active love of God poured out upon inferiors who deserve something very different. Then there follows a second meaning, which covers a great part of the ground of the use of the phrase in the New Testament, and that is the communication of that love to men, the specific and individualised gifts which come out of that great reservoir of patient, pardoning, condescending, and bestowing love. Then there may be taken into view a meaning which is less prominent in Scripture but not absent, namely, the resulting beauty of character. A gracious soul ought to be, and is, a graceful soul; a supreme loveliness is imparted to human nature by the communication to it of the gifts which are the results of the undeserved, free, and infinite love of God.

Now if we take all these three thoughts as blended together in the grand metaphor of the Apostle, of the ample space into which the Christian man passes, we get such lessons as this. A Christian life may, and therefore should, be suffused with a continual consciousness of the love of God. That would change everything in it. Here is some great sweep of rolling country, perhaps a Highland moor: the little tarns on it are grey and cold, the vegetation is gloomy and dark, dreariness is over all the scene, because there is a great pall of cloud drawn beneath the blue. But the sun pierces with his lances through the grey, and crumples up the mists, and sends them flying beneath the horizon. Then what a change in the landscape! All the tarns that looked black and wicked are now infantile in their innocent blue and sunny gladness, and every dimple in the heights shows, and all the heather burns with the sunshine that falls upon it. So my lonely doleful life, if that light from God, the beam of His love, shines down upon it, rises into nobility, and flashes into beauty, and is calm and fair and great, as nothing else can make it. You may dwell in love by dwelling in God, and then your lives will be fair. You have access into the grace; see that you go there. They tell us that nightingales sing by the wayside by preference, and we may have in our lives, singing a quiet tune, the continual thought of the love of God, even whilst life's highway is dusty and rough, and our feet are often weary in treading it. A Christian life may be, and therefore should be, suffused with the sense of the abiding love of God.

Take the other meaning of the word, the secondary and derived meaning, the communication of that love to us, and that leads us to say that a Christian life may, and therefore should, be enriched with continual gifts from God's fullness. I said that the Apostle was using a metaphor here, regarding the grace as being an ample space into which a man was admitted, or we may say that he is thinking of it as a great treasure-house. We have the right of entrance there, where on every side, as it were, the ingots of uncoined gold, and masses of treasure, and we may have just as much or as little as we choose. It is entirely in our own determination how much of the wealth of God we shall possess. We have access to the treasure-house; and this permit is put into our hands: Be it unto thee even as thou wilt.' The size of the sack that the man brings, in the old story, determined the amount of wealth that he carried away. Some of you bring very tiny baskets and expect little and desire little; you get no more than you desired and expected.

That wealth, the fullness of God, takes the shape of, as well as is determined in its measure by the magnitude of, the vessel into which it is put. It is multiform, and we get whatever we desire, and whatever either our characters or our circumstances require. The one gift assumes all forms, just as water poured into a vase takes the shape of the vase into which it is poured. The same gift unfolds itself in an infinite variety of manners, according to the needs of the man to whom it is given; just as the writer's pen, the carpenter's hammer, the farmer's ploughshare, are all made out of the same metal. So God's grace comes to you in a different shape from that in which it comes to me, according to our different callings and needs, as fixed by our circumstances, our duties, our sorrows, our temptations.

So, brethren, how shameful it is that, having the possibility of so much, we should have the actuality of so little. There is an old story about one of our generals in India long ago, who, when he came home was accused of rapacity because he had brought away so much treasure from the Rajahs whom he had conquered, and his answer to the charge was, I was surprised at my own moderation.' Ah! there are a great many Christian people who ought to be ashamed of their moderation. They have gone into the treasure-house; stacks of jewels, jars of gold on all sides of them--and they have been content to come away with some one poor little coin, when they might have been rich beyond the dreams of avarice.' Brethren, you have access' to the fullness of God. Whose fault is it if you are empty?

Then, further, I said there was another meaning in these great words. The love which may suffuse our lives, the gifts, the consequence of that love, which may enrich our lives, should, and in the measure in which they are received will, adorn and make beautiful our lives. For grace' means loveliness as well as goodness, and the God who is the fountain of it all is the fountain of whatsoever things are fair,' as well as of whatsoever things are good. That suggests two considerations on which I have no time to dwell. One is that the highest beauty is goodness, and unless the art of a nation learns that, its art will become filthy and a minister of sin. They talk about Art for Art's sake.' Would that all these poets and painters who are trying to find beauty in corruption--and there is a phosphorescent glimmer in rotting wood, and a prismatic colouring on the scum of a stagnant pond--would that all those men who are seeking to find beauty apart from goodness, and so are turning a divine instinct into a servant of evil, would learn that the true gracefulness comes from the grace which is the fullness of God given unto men.

But there is another lesson, and that is that Christian people who say that they have their lives irradiated by the love of God, and who profess to be receiving gifts from His full hand, are bound to take care that their goodness is not harsh and crabbed,' as not only dull fools suppose' it to be, but as it sometimes is, but is musical and fair. You are bound to make your goodness attractive, and to show that the things that are of good report' are likewise the things that are lovely.'

II. And So, Now, Turn To The Second Point Here, Viz. The Christian Attitude.

The grace wherein ye stand'; that word is very emphatic here, and does not merely mean continue,' but it suggests what I have put into that phrase, the Christian attitude.

Two things are implied. One is that a life thus suffused by the love, and enriched by the gifts, and adorned by the loveliness that come from God, will be stable and steadfast. Resistance and stability are implied in the words. One very important item in determining a man's power of resistance, and of standing firm against whatever assaults may be hurled against him, is the sort of footing that he has. If you stand on slippery mud, or on the ice of a glacier, you will find it hard to stand firm; but if you plant your foot on the grace of God, then you will be able to withstand in the evil day, and having done all to stand.' And how does a man plant his foot on the grace of God? simply by trusting in God, and not in himself. So that the secret of all steadfastness of life, and of all successful resistance to the whirling onrush of temptations and of difficulties, is to set your foot upon that rock, and then your goings' will be established.

Jesus Christ brings to us, in the gift of life in Him, stability which will check the vacillations of our own hearts. We go up and down, we yield when pressure is brought to bear against us, we are carried off our feet often by the sudden swirl of the stream, and the fitful blast of the wind. But His grace comes in, and will make us able to stand against all assaults. Our poor natures, necessarily changeable, and sinfully vacillating and weak, will be uniform, in the measure in which the grace of God comes into our hearts. Just as in these so-called petrifying wells, they take a bit of cloth, a bird's nest, a billet of wood, and plunge it into the water, and the mineral held in solution there infiltrates into the substance of the thing plunged in, and makes it firm and inflexible: so let us plunge our poor, changeful, vacillating resolutions, our wayward, wandering hearts, our passions, so easily excited by temptation, into that great fountain, and there will filter into our flexibility what will make it firm, and into our changefulness what will give in us some faint copy of the divine immutability, and we shall stand fast in the Lord and in the power of His might.

Further, in regard to this attitude, which is the result of the possession of grace, we may say that it indicates not only stability and steadfastness, but erectness, as in opposition to crouching or bowing. A man's independence is guaranteed by his dependence upon, and his possession of, that communicated grace of God. And so you have the fact that the phase of the Christian teaching which has laid most stress on the decrees and sovereign will of God, on divine grace in fact, and too little upon the human side--the phase which is roughly described as Calvinism--has underlain the liberties of Europe, and has stiffened men into the rejection of all priestly and civic domination. Where the Spirit of the Lord is, there is liberty,' and if a man has in his heart the grace of God, then he stands erect as a man. Ye are bought with a price; be ye not the servants of men.' The Christian democracy, the Christian rejection of all sacerdotal and other domination, flows from the access of each individual Christian to the fountain of all wisdom, the only source of law and command, the inspirer of all strength, the giver of all grace. By faith ye stand. Stand fast therefore in the liberty wherewith Christ has made you free.'

III. Lastly, And Only A Word; We Have Here The Christian Way Of Entrance Into Grace.

I have already remarked on the emphasis with which, both in my text and in the preceding clause, there are laid down the two conditions of possessing this grace, or the peace which precedes it: By Christ --through faith.' Notice, too, that Jesus Christ gives us access.' Now that expression is but an imperfect rendering of the original. If it were not for its trivial associations, one might read instead of access,' introduction, by whom we have introduction into this grace wherein we stand.' The thought is that Jesus Christ secures us entry into this ample space, this treasure-house, as some court officer might take by the the hand a poor rustic, standing on the threshold of the palace, and lead him through all the glittering series of unfamiliar splendour, and present him at last in the central ring around the king. The reality that underlies the metaphor is plain. We sinners can never pass into that central glory, nor ever possess those gifts of grace, unless the barrier that stands between us and God, between us and His highest gifts of love, is swept away.

I recall an old legend where two knights are represented as seeking to enter a palace, where there is a mysterious fire burning in the middle of the portal. One of them tries to pass through, and recoils scorched; but when the other essays an entrance the fierce fire sinks, and the path is cleared. Jesus Christ has died, and I say it with all reverence, as His blood touches the fire it flickers down and the way is opened into the holiest of all, whither the Forerunner is for us entered.' He both brings the grace and makes it possible that we should go in where the grace is.

But Jesus Christ's work is nothing to you unless your personal faith comes in, and so that is pointed to in the second of the clauses here: By faith we have access.' That is no arbitrary appointment. It lies in the very nature of the gift and of the recipient. How can God give access into that grace to a man who shrinks from being near Him; who does not want access,' and who could not use the grace if he had it? How can God bestow inward and spiritual gifts upon any man who closes his heart against them, and will not have them? My faith is the condition; Christ is the Giver. If I ally myself to Him by my faith, He gives to me. If I do not, with all the will to do it, He cannot bestow His best gifts any more than a man who stretches out his hand to another sinking in the flood can lift him out, and set him on the safe shore, if the drowning man's hand is not stretched out to grasp the rescuer's outstretched hand.

Brethren, God is infinitely willing to give the choicest gifts of His love to us all, to gladden, to enrich, to adorn, to make stable and erect. But He cannot give them unless you will trust Him. It pleased the Father that in Him should all fullness dwell.'

That alabaster box is brought to earth. It was broken on the Cross that the house' might be filled with the odour of the ointment.' Our faith is the only condition; it is only the condition, but it is the indispensable condition, of our being anointed with that fragrant anointing. He, and He only, can give us the fullness of God.

The Sources Of Hope

We rejoice in hope of the glory of God. 3. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; 4. And patience, experience; and experience, hope.'--Romans 5:2-4.

WE have seen in a previous sermon that the Apostle in the foregoing context is sketching a grand outline of the ideal Christian life, as all rooted in being justified by faith,' and flowering into peace with God,' access into grace,' and a firm stand against all antagonists and would-be masters. In our text he advances to complete the outline by sketching the true Christian attitude towards the future. I have ventured to take so pregnant and large a text, because there is a very striking and close connection throughout the verses, which is lost unless we take them together. Note, then, we rejoice in hope,' we glory in tribulation.' Now, it is one word in the original which is diversely rendered in these two clauses by rejoice' and glory.' The latter is a better rendering than the former, because the original expression designates not only the emotion of joy, but the expression of it, especially in words. So it is frequently rendered in the New Testament by the word boast,' which, of course, has unpleasant associations, which scarcely fit it for use here. So then you see Paul regards it as possible for, and more than possibly characteristic of, a Christian, that the very same emotion should be excited by that great bright future hope, and by the blackness of present sorrow. That is strong meat; and so he goes on to explain how he thinks it can and must be so, and points out that trouble, through a series of results, arrives at last at this, that if it is rightly borne, it flashes up into greater brightness the hope which has grasped the glory of God. So then we have here, not only a wonderful designation of the object around which Christian hope twines its tendrils, but of the double source from which that hope may come, and of the one emotion with which Christian people should front the darkness of the present and the brightness of the future. Ah! how different our lives would be if that ideal of a steadfast hope and an untroubled joy were realised by each of us. It may be. It should be. So I ask you to look at these three points which I have suggested.

I. That Wonderful Designation Of The One Object Of Christian Hope.

Which should fill, with an uncoruscating and unflickering light, all that dark future.

We rejoice in hope of the glory of God.' Now, I suppose I need not remind you that that phrase the glory of God' is, in the Old Testament, used especially to mean the light that dwelt between the cherubim above the mercy-seat; the symbol of the divine perfections and the token of the Divine Presence. The reality of which it was a symbol is the total splendour, so to speak, of that divine nature, as it rays itself out into all the universe. And,' says Paul, the true hope of the Christian man is nothing less than that of that glory he shall be, in some true sense, and in an eternally growing degree, the real possessor. It is a tremendous claim, and one which leads us into deep places that I dare not venture into now, as to the resemblance between the human person and the Divine Person, notwithstanding all the differences which of course exist, and which only a presumptuous form of religion has ventured to treat as transitory or insignificant. Let me use a technical word, and say that it is no pantheistic absorption in an impersonal Light, no Nirvana of union with a vague whole, which the Apostle holds out here, but it is the closest possible union, personality being saved and individual consciousness being intensified. It is the clothing of humanity with so much of that glory as can he imparted to a finite creature. That means perfect knowledge, perfect purity, perfect love, and that means the dropping away of all weaknesses and the access of strange new powers, and that means the end of the schism between will' and ought,' and of the other schism between will' and can.' It means what this Apostle says: Whom He justified them He also glorified,' and what He says again, We all, beholding as in a glass'--or rather, perhaps, mirroring as a glass does--the glory, are changed into the same image.'

The very heart of Christianity is that the Divine Light of which that Shekinah was but a poor and transitory symbol has tabernacled' amongst men in the Christ, and has from Him been communicated, and is being communicated in such measure as earthly limitations and conditions permit, and that these do point on assuredly to perfect impartation hereafter, when we shall be like Him, for we shall see Him as He is.' The Three could walk in the furnace of fire, because there was One with them,' like unto the Son of God.' Who among us shall dwell with the everlasting fire,' the fire of that divine perfection? They who have had introduction by Christ into the grace, and who will be led by Him into the glory.

Now, brethren, it seems to me to be of great importance that this, the loftiest of conceptions of that future life, should be the main aspect under which we think of it. It is well to speak of rest from toil; it is well to speak of all the negations of present unfavourable, afflictive conditions which that future presents to us. And perhaps there is none of the aspects of it which appeals to deeper feelings in ourselves, than those which say there shall be no night there,' there shall be no tears there, neither sorrow nor sighing'; there shall be no toil there.' But we must rise above all that, for our heaven is to live in God, and to be possessors of His glory. Do not let us dwell upon the symbols instead of the realities. Do not let us dwell only on the oppositions and contradictions to earth. Let us rather rise high above symbols, high above negations, to the positive truth, and not contented with saying We shall be full of blessedness; we shall be full of purity; we shall be full of knowledge,' let us rather think of that which embraces them all--we shall be full of God.

So much, then, for the one object of Christian hope. We have here--

II. The Double Source Of That Hope.

Observe that the first clause of my text comes as the last term in a sequence. It began with being justified by faith.' The second round of the ladder was, we have peace with God.' The third, we have access into this grace.' The fourth, we stand,' and then comes, we rejoice in hope of the glory of God.' That is to say, to put it into general words, and, of course, presupposing the revelation in Jesus Christ as the basis of all, without which there is no assured hope of a future beyond the grave, then the facts of a Christian man's life are for him the best brighteners of the hope beyond. Of course, that is so. Justified by faith'--peace with God '--access into grace'; what, in the name of common-sense, can death do with these things? How can its blunted sword cut the bond that unites a soul that has had such experiences as these with the source of them all? Nothing can be more grotesque, nothing more incongruous, than to think that that subordinate and accidental fact, whose region is the physical, has anything whatever to do with this higher region of consciousness.

And, further than that, it is absolutely unthinkable to a man in the possession of these spiritual gifts, that they should ever come to a close; and the fact that in the precise degree in which we realise as our very own possession, here and now, these Christian emotions and blessings, we instinctively rise to the belief that they are not for an age, but for all time,' and not for all time, but for eternity, is itself, if not a proof, yet a very strong presumption, if you believe in God, that a man who thus feels he was not made to die' because he has grasped the Eternal, is right in so feeling. If, too, we look at the experiences themselves, they all have the stamp of incompleteness, and suggest completeness by their own incompleteness. The new moon with its ragged edge not more surely prophesies its completed silver round, than do the experiences of the Christian life here, in their greatness and in their smallness, declare that there come a time and an order of things in which what was thwarted tendency shall be accomplished result. The tender green spikelet, pushing up through the brown clods, does not more surely prophesy the waving yellow ear, nor the broad highway on which a man comes in the wilderness more surely declare that there is a village at the end of it, than do the facts of the Christian life, here and now, attest the validity of the hope of the glory of God.

And so, brethren, if you wish to brighten that great light that fills the future, see to it that your present Christianity is fuller of peace with God,' access into grace,' and the firm, erect standing which flows from these. When the springs in the mountains dry up, the river in the valley shrinks; and when they are full, it glides along level with the top of its banks. So when our Christian life in the present is richest, our Christian hope of the future will be the brighter. Look into yourselves. Is there anything there that witnesses to that great future; anything there that is obviously incipient, and destined to greater power; anything there which is like a tropical plant up here in 45 degrees of north latitude, managing to grow, but with dwarfed leaves and scanty flowers and half shrivelled and sourish fruit, and that in the cold dreams of the warm native land? Reflecting telescopes show the stars in a mirror, and the observer looks down to see the heavens. Look into yourselves, and see whether, on the polished plate within, there are any images of the stars that move around the Throne of God.

But let us turn for a moment to the second source to which the Apostle traces the Christian hope here. I must not be tempted to more than just a word of explanation, but perhaps you will tolerate that. Paul says that trouble works patience, that is to say, not only passive endurance, but brave persistence in a course, in spite of antagonisms. That is what trouble does to a man when it is rightly borne. Of course the Apostle is speaking here of its ideal operation, and not of the reality which alas! often is seen when our tribulations lash us into impatience, or paralyse our efforts. Tribulation worketh patience, and patience experience.' That is a difficult word to put into English. There underlies it the frequent thought which is familiar in Scripture, of trouble of all kinds as testing a man, whether as the refiner's fire or the winnower's fan. It tests a man, and if he bears the trouble with patient persistence, then he has passed the test and is approved. Patient perseverance thus works approval, or proof of the man's Christianity, and, still more, proof of the reality and power of the Christ whom his Christianity grasps. And so from out of that approval or proof which comes, through perseverance, from tribulation, there rises, of course, in that heart that has been tested and has stood, a calm hope that the future will be as the past, and that, having fought through six troubles, by God's help the seventh will be vanquished also, till at last troubles will end, and heaven be won.

Brethren, there is the true point of view from which to look, not only at tribulations, but at all the trials, for they too bring trials, that lie in duty and in enjoyment, and in earthly things. They are meant to work in us a conviction, by our experience of having been able to meet them aright, of the reality of our grasp of God, and of the reality and power of the God whom we grasp. If we took that point of view in regard to all the changes of this changeful life, we should not so often be bewildered and upset by the darkest of our sorrows. The shining lancets and cruel cutting instruments that the surgeon lays out on his table before he begins the operation are very dreadful. But the way to think of them is that they are there in order to remove from a man what it does him harm to keep, and what, if it is not taken away, will kill him. So life, with its troubles, great and small, is all meant for this, to make us surer of, and bring us closer to, our God, and to brace and strengthen us in our own personal character. And if it does that, then blessed be everything that produces these results, and leads us thereby to glorying in the troubles by which shines out on us a brighter hope.

So there are the two sources, you see: the one is the blessedness of the Christian life, the other the sorrows of the outward life, and both may converge upon the brightening of our Christian hope. Our rainbow is the child of the marriage of the sun and the rain. The Christian hope comes from being justified by faith, having peace with God and access into grace,' and it comes from tribulation, which worketh patience,' and patience which worketh approval.' The one spark is struck from the hard flint by the cold steel, and the other is kindled by the sun itself, but they are both fire.

And so, lastly, we have here--

III. The One Emotion With Which The Christian Should Front All The Facts, Inward And Outward, Of His Earthly Life.

We glory in the hope,' we glory in tribulation.' I need not dwell upon the lesson which is taught us here by the fact that the Apostle puts as one in a series of Christian characteristics this of a steadfast and all-embracing joy. I do not believe that we Christian people half enough realise how imperative a Christian duty, as well as how great a Christian privilege, it is to be glad always. You have no right to be anxious; you are wrong to be hypochondriac and depressed, and weary and melancholy. True; there are a great many occasions in our Christian life which minister sadness. True; the Christian joy looks very gloomy to a worldly eye. But there are far more occasions which, if we were right, would make joy instinctive, and which, whether we are right or not, make it obligatory upon us. I need not speak of how, if that hope were brighter than it commonly is with us, and if it were more constantly present to our minds and hearts, we should sing with gladness. I need not dwell upon that great and wonderful paradox by which the co-existence of sorrow and of joy is possible. The sorrows are on the surface; beneath there may be rest. All the winds of heaven may rave across the breast of ocean, and fret it into clouds of spume against a storm-swept sky. But deep down there is stillness, and yet not stagnation, because there is the great motion that brings life and freshness; and so, though there will be wind-vexed surfaces on our too-often agitated spirits, there ought to be deeper than these the calm setting of the whole ocean of our nature towards God Himself. It is possible, as this Apostle has it, to be sorrowful, yet always rejoicing.' It is possible, as his brother Apostle has it, to rejoice greatly, though now for a season we are in sorrow through manifold temptations.' Look back upon your lives from the point of view that your tribulation is an instrument to produce hope, and you will be able to thank God for all the way by which He has led you.

Now, brethren, the plain lesson of all this is just that we have here, in these texts, a linked chain, one end of which is wrapped around our sinful hearts, and the other is fastened to the Throne of God. You cannot drop any of the links, and you must begin at the beginning, if you are to be carried on to the end. If we are to have a joy immovable, we must have a steadfast hope.' If we are to have a steadfast hope,' we must have a present grace.' If we are to have a present grace,' and access' to the fullness of God, we must have peace with God.' If we are to have peace with God,' we must have the condemnation and the guilt taken away. If we are to have the condemnation and the guilt taken away, Jesus Christ must take them. If Jesus Christ is to take them away, we must have faith in Him. Then you can work it backward, and begin at your own end, and say, If I have faith in Jesus Christ, then every link of the chain in due succession will pass through my hand, and I shall have justifying, peace, access, the grace, erectness, hope, and exultation, and at last He will lead me by the hand into the glory for which I dare to hope, the glory which the Father gave to Him before the foundation of the world, and which He will give to me when the world has passed away in fervent heat.'

Maclaren: Rom 5:5 - A Libation To Jehovah

A Threefold Cord

And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.'--Romans 5:5.

WE have seen in former sermons that, in the previous context, the Apostle traces Christian hope to two sources: one, the series of experiences which follow being justified by faith,' and the other, those which follow on trouble rightly borne. Those two golden chains together hold up the precious jewel of hope.

But a chain that is to bear a weight must have a staple, or it will fall to the ground. And so Paul here turns to yet another thought, and, going behind both our inward experiences and our outward discipline, falls back on that which precedes all. After all is said and done, the love of God, eternal, self-originated, the source of all Christian experiences because of the work of Christ which originates them all, is the root fact of the universe, and the guarantee that our highest anticipations and desires are not unsubstantial visions, but morning dreams, which are proverbially sure to be fulfilled. God is love; therefore the man who trusts Him shall not be put to shame.

But you will notice that here the Apostle not only adduces the love of God as the staple, so to speak, from which these golden chains hang, but that he traces the heart's being suffused with that love to its source, and as, of course, is always the case in the order of analysis, that which was last in time comes first in statement. We begin at the surface, and go down and down and down from effect to cause, and yet again to the cause of that cause which is itself effect. We strip off, as it were, layer after layer, until we get to the living centre--hope comes from the love, the love comes from the Spirit in the heart. And so to get at the order of time and of manifestation, we must reverse the order of analysis in my text, and begin where it ends. So we have hero three things--the Spirit given, the love shed abroad by that Spirit, and the hope established by that love. Now just look at them for a moment.

I. The Spirit Given.

Now, the first point to notice here is that the Revised Version presents the meaning of our text more accurately than the Authorised Version, because, instead of reading is given,' it correctly reads was given.' And any of you that can consult the original will see that the form of the language implies that the Apostle is thinking, not so much of a continuous bestowment, as of a definite moment when this great gift was bestowed upon the man to whom he is speaking.

So the first question is, when was that Spirit given to these Roman Christians? The Christian Church has been split in two by its answers to that question. One influential part, which has taken a new lease of life amongst us to-day, says in baptism,' and the other says at the moment of faith.' I am not going to be tempted into controversial paths now, for my purpose is a very different one, but I cannot help just a word about the former of these two answers. Given in baptism,' say our friends, and I venture to think that they thereby degrade Christianity into a system of magic, bringing together two entirely disparate things, an external physical act and a spiritual change. I do not say anything about the disastrous effects that have followed from such a conception of the medium by which this greatest of all Christian gifts is effected upon men. Since the Spirit who is given is life, the result of the gift of that Spirit is a new life, and we all know what disastrous and debasing consequences have followed from that dogma of regeneration by baptism. No doubt it is perfectly true that normally, in the early Church, the Divine Spirit was given at baptism; but for one thing, that general rule had exceptions, as in the case of Cornelius, and, for another thing, though it was given at baptism, it was not given in baptism, but it was given through faith, of which in those days baptism was the sequel and the sign.

But I pass altogether from this, and fall back on the great words which, to me at least, if there were no other, would determine the whole answer to this question as to when the Spirit was given: This spake He of the Holy Ghost, which they that believe on Him should receive'; and I would ask the modern upholders of the other theory the indignant question which the Apostle Paul fired off out of his heavy artillery at their ancient analogues, the circumcisers in the Galatian Church: This only would I know of you: Received ye the Holy Spirit by the works of the law, or by the hearing of faith?'

The answer which the evangelical Christian gives to this ancient question suggested by my text, When was that Divine Spirit bestowed?' is congruous with the spirituality of the Christian faith, and is eminently reasonable. For the condition required is the opening of the whole nature in willing welcome to the entrance of the Divine Spirit, and as surely as, wherever there is an indentation of the land, and a concavity of a receptive bay, the ocean will pour into it and fill it, so surely where a heart is open for God, God in His Divine Spirit will enter into that heart, and there will shed His blessed influences.

So, dear brethren, and this is the main point to which I wish to direct your attention, the Apostle here takes it for granted that all these Roman Christians knew in themselves the truth of what he was saying, and had an experience which confirmed his assertion that the Divine Spirit of God was given to them when they believed. Ah! I wonder if that is true about us professing Christians; if we are aware in any measure of a higher life than our own having been breathed into us; if we are aware in any measure of a Divine Spirit dwelling in our spirits, moulding, lifting, enlightening, guiding, constraining, and yet not coercing? We ought to be. Know ye not that the Spirit dwelleth in you, except ye be rejected?' Brethren, it seems to me to be of the very last importance, in this period of the Church's history, that the proportion between the Church's teaching as to the work of Christ on the Cross, and as to the consequent work of the Spirit of Christ in our hearts and spirits, should be changed. We must become more mystical if we are not to become less Christian. And the fact that so many of us seem to imagine that the whole Gospel lies in this, that He died for our sins according to the Scriptures, and have relegated the teaching that He, by His Spirit, lives in us, if we are His disciples, to a less prominent place, has done enormous harm, not only to the type of Christian life, but to the conception of what Christianity is, both amongst those who receive it, and amongst those who do not accept it, making it out to be nothing more than a means of escape from the consequences of our transgression, instead of recognising it for what it is, the impartation of a new life which will flower into all beauty, and bear fruit in all goodness.

There was a question put once to a group of disciples, in astonishment and incredulity, by this Apostle, when he said to the twelve disciples in Ephesus, Did you receive the Holy Ghost when you believed?' The question might well be put to a multitude of professing Christians amongst us, and I am afraid a great many of them, if they answered truly, would answer as those disciples did, We have not so much as heard whether there be any Holy Ghost.'

And now for the second point in my text--

II. The Love Which Is Shed Abroad By That Spirit.

Now, I suppose I do not need to do more than point out that' the love of God' here means His to us, and not ours to Him, and that the metaphor employed is but partially represented by that rendering shed abroad.' Poured out' would better convey Paul's image, which is that of a flood sent coursing through the heart, or, perhaps, rather lying there, as a calm deep lake on whose unruffled surface the heavens, with all their stars, are reflected. Of course, if God's love to us thus suffuses a heart, then there follows the consciousness of that love; though it is not the consciousness of the love that the Apostle is primarily speaking of, but that which lies behind it, the actual flowing into the human heart of that sweet and all-satisfying Love. This Divine Spirit that dwells in us, if we are trusting in Christ, will pour it in full streams into our else empty hearts. Surely there is nothing incongruous with the nature either of God or of man, in believing that thus a real communication is possible between them, and that by thoughts the occasions of which we cannot trace, by moments of elevation, by swift, piercing convictions, by sudden clear illuminations, God may speak, and will speak, in our waiting hearts.

Such rebounds the inmost earCatches often from afar.Listen, prize them, hold them dearFor of God, of God, they are.'

But we must not forget, too, that, according to the whole strain of New Testament thinking, the means by which that Divine Spirit does pour out the flashing flood of the love of God into a man's heart is, as Jesus Christ Himself has taught us, by taking the things of Christ and showing them to us.

Now, as I said about a former point of my sermon, that the Apostle was taking for granted that this gift of the Spirit belonged to all Christian people: so here again he takes for granted that in every Christian heart there is, by a divine operation, the presence of the love, and of the consciousness of the love, of God. And, again, the question comes to some of us stunningly, to all of us warningly, Is that a transcript of our experience? It is the ideal of a Christian life; it is meant that it should be so, and should be so continuously. The stream that is poured out is intended to run summer and winter, not to be dried up in drought, nor made turbid and noisy in flood, but with equable flow throughout. I fear me that the experience of most good people is rather like one of those tropical wadies, or nullahs in Eastern lands, where there alternate times of spate and times of drought; and instead of a flashing stream, pouring life everywhere, and full to the top of its banks, there is for long periods a dismal stretch of white sun-baked stones, and a chaos of tumbled rocks with not a drop of water in the channel. The Spirit pours God's love into men's spirits, but there may be dams and barriers, so that no drop of the water comes into the empty heart.

Our Quaker friends have a great deal to say about waiting for the springing of the life within us.' Never mind about the phraseology: what is meant is profoundly true, that no Christian man will realise this blessing unless he knows how to sit still and meditate, and let the gracious influence soak into him. Thus being quiet, he may, he will, find rising in his heart the consciousness of the love of God. You will not, if you give only broken momentary sidelong glances; you will not, if you do not lie still. If you hold up a cup in a shaking hand beneath a fountain, and often twitch it aside, you will get little water in it; and unless we wait on the Lord,' we shall not renew our strength.' You can build a dam as they do in Holland that will keep out, not only the waters of a river, but the waters of an ocean, and not a drop will come through the dike. Brethren, we must keep ourselves in the love of God.

Lastly, we have here--

III. The Hope That Is Established By The Love Poured Out.

I need not dwell at any length upon this point, because, to a large extent, it has been anticipated in former sermons, but just a word or two may be permitted me. That love, you may be very sure, is not going to lose its objects in the dust. The old Psalmist who knew so much less than we do as to the love of God, and knew nothing of the whispers of a Divine Spirit within his heart charged with the message of the love as it was manifested in Jesus Christ, had risen to a height of confidence, the beauty of the expression of which is often lost sight of, because we insist upon dealing with it as merely being a Messianic prophecy, which it is, but not merely: Thou wilt not leave my soul in Sheol, neither wilt Thou suffer Thy beloved' (for that is the real meaning of the word translated thy Holy One )--Thou wilt not suffer the child of Thy love to see corruption.' Death's bony fingers can untie all true lover's knots but one; and they fumble at that one in vain. God will not lose His child in the grave.

That love, we may be very sure, will not foster in us hopes that are to be disappointed. Now, it is a fact that the more a man feels that God loves him, the less is it possible for him to believe that that love will ever terminate, or that he shall all die.' In the lock of a canal, as the water pours in, the vessel rises. In our hearts, as the flood of the full love of God pours in, our hopes are borne up and up, nearer and nearer to the heavens. Since it is so, we must find in the fact that the constant and necessary result of communion with Him here on earth is a conviction of the immortality of that communion, a very, very strong guarantee for ourselves that the hope is not in vain. And if you say that that is all merely subjective, yet I think that the universality of the experience is a fact to be taken into account even by those who doubt the reality of the hope, and for ourselves, at all events, is a sufficient ground on which to rest. We have the historical fact of the Resurrection of Jesus Christ. We have the fact that wherever there has been earthly experience of true communion with God, there, and in the measure in which it has been realised, the thermometer of our hopes of immortality, so to speak, has risen. God is love,' and God will not bring the man that trusts Him to confusion.

And may we not venture to say that, contemplating the analogous earthly love, we are permitted to believe that that divine Lover of our souls desires to have His beloved with Him, and desires that there be no separation between Him and them, either, if I might so say, in place or in disposition? As certainly as husband and wife, lover and friend, long to be together, and need it for perfection and for rest, so surely will that divine love not be satisfied until it has gathered all its children to its breast and made them partakers of itself.

There are many, many hopes that put the men who cherish them to shame, partly because they are never fulfilled, partly because, though fulfilled, they are disappointed, since the reality is so much less than the anticipation. Who does not know that the spray of blossom on the tree looks far more lovely hanging above our heads than when it is grasped by us? Who does not know that the fish struggling on the hook seems heavier than it turns out to be when lying on the bank? We go to the rainbow's end, and we find, not a pot of gold, but a huddle of cold, wet mist. There is one man that is entitled to say: To-morrow shall be as this day, and much more abundant.' Who is he? Only the man whose hope is in the Lord his God. If we open our hearts by faith, then these three lines of sequence of which we have been speaking will converge, and we shall have the hope that is the shining apex of being justified by faith,' and the hope that is the calm result of trouble and agitation, and the hope that, travelling further and higher than anything in our inward experience or our outward discipline, grasps the key-word of the universe, God is love,' and triumphantly makes sure that' neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.'

Maclaren: Rom 5:8 - A Libation To Jehovah

What Proves God's Love

God commendeth His love toward us, in that, while we were yet sinners, Christ died for us.'--Romans 5:8.

WE have seen in previous sermons on the preceding context that the Apostle has been tracing various lines of sequence, all of which converge upon Christian hope. The last of these pointed to the fact that the love of God, poured into a heart like oil into a lamp, brightened that flame; and having thus mentioned the great Christian revelation of God as love, Paul at once passes to emphasise the historical fact on which the conviction of that love rests, and goes on to say that the love of God is shed abroad in our hearts by the Holy Ghost which is given to us, for when we were yet without strength, in due time Christ died for the ungodly.' Then there rises before him the thought of how transcendent and unparalleled a love is that which pours its whole preciousness on unworthy and unresponsive hearts. He thinks to himself--We are all ungodly; without strength--yet, He died for us. Would any man do that? No! for,' says he, it will be a hard thing to find any one ready to die for a righteous man--a man rigidly just and upright, and because rigidly just, a trifle hard, and therefore not likely to touch a heart to sacrifice; and even for a good man, in whom austere righteousness has been softened and made attractive, and become graciousness and beneficence, well! it is just within the limits of possibility that somebody might be found even to die for a man that had laid such a strong hand upon his affections. But God commendeth His love in that while we were yet sinners Christ died for us.' Now, when Paul says commend,' he uses a very significant word which is employed in two ways in the New Testament. It sometimes means to establish, or to prove, or to make certain. But prove' is a cold word, and the expression also means to recommend, to set forth in such a way as to appeal to the heart, and God does both in that great act. He establishes the fact, and He, as it were, sweeps it into a man's heart, on the bosom of that full tide of self-sacrifice.

So there are two or three points that arise from these words, on which I desire to dwell now--to lay them upon our hearts, and not only upon our understandings. For it is a poor thing to prove the love of God, and we need that not only shall we be sure of it, but that we shall be softened by it. So now let me ask you to look with me, first, at this question.

I. What Paul Thought Jesus Christ Died For.

Died for us.' Now that expression plainly implies two things: first, that Christ died of His own accord, and being impelled by a great motive, beneficence; and, second, that that voluntary death, somehow or other, is for our behoof and advantage. The word in the original, for,' does not define in what way that death ministers to our advantage, but it does assert that for those Roman Christians who had never seen Jesus Christ, and by consequence for you and me nineteen centuries off the Cross, there is benefit in the fact of that death. Now, suppose we quote an incident in the story of missionary martyrdom. There was a young lady, whom some of us knew and loved, in a Chinese mission station, who, with the rest of the missionary band, was flying. Her life was safe. She looked back, and saw a Chinese boy that her heart twined round, in danger. She returned to save him; they laid hold of her and flung her into the burning house, and her charred remains have never been found. That was a death for another, but Jesus died for us' in a deeper sense than that. Take another case. A man sets himself to some great cause, not his own, and he sees that in order to bless humanity, either by the proclamation of some truth, or by the origination of some great movement, or in some other way, if he is to carry out his purpose, he must give his life. He does so, and dies a martyr. What he aimed at could only be done by the sacrifice of his life. The death was a means to his end, and he died for his fellows. That is not the depth of the sense in which Paul meant that Jesus Christ died for us. It was not that He was true to His message, and, like many another martyr, died. There is only one way, as it seems to me, in which any beneficial relation can be established between the Death of Christ and us, and it is that when He died He died for us, because He bare our sins in His own body on the tree.'

Dear brethren, I dare say some of you do not take that view, but I know not how justice can be done to the plain words of Scripture unless this is the point of view from which we look at the Cross of Calvary--that there the Lamb of Sacrifice was bearing, and bearing away, the sins of the whole world. I know that Christian men who unite in the belief that Christ's death was a sacrifice and an atonement diverge from one another in their interpretations of the way in which that came to be a fact, and I believe, for my part, that the divergent interpretations are like the divergent beams of light that fall upon men who stand round the same great luminary, and that all of them take their origin in, and are part of the manifestation of, the one transcendent fact, which passes all understanding, and gathers into itself all the diverse conceptions of it which are formed by limited minds. He died for us because, in His death, our sins are taken away and we are restored to the divine favour.

I know that Jesus Christ is said to have made far less of that aspect of His work in the Gospels than His disciples have done in the Epistles, and that we are told that, if we go back to Jesus, we shall not find the doctrine which for some of us is the first form in which the Gospel finds its way into the hearts of men. I admit that the fully-developed teaching followed the fact, as was necessarily the case. I do not admit that Jesus Christ spake nothing concerning Himself' as the sacrifice for the world's sins. For I hear from His lips--not to dwell upon other sayings which I could quote--I hear from His lips, The Son of Man came not to be ministered unto, but to minister '--that is only half His purpose--and to give His life a ransom instead of the many.' You cannot strike the atoning aspect of His death out of that expression by any fair handling of the words.

And what does the Lord's Supper mean? Why did Jesus Christ select that one point of His life as the point to be remembered? Why did He institute the double memorial, the body parted from the blood being a sign of a violent death? I know of no explanation that makes that Lord's Supper an intelligible rite except the explanation which says that He came, to live indeed, and in that life to be a sacrifice, but to make the sacrifice complete by Himself bearing the consequences of transgression, and making atonement for the sins of the world.

Brethren, that is the only aspect of Christ's death which makes it of any consequence to us. Strip it of that, and what does it matter to me that He died, any more than it matters to me that any philanthropist, any great teacher, any hero or martyr or saint, should have died? As it seems to me, nothing. Christ's death is surrounded by tenderly pathetic and beautiful accompaniments. As a story it moves the hearts of men, and purges them, by pity and by terror.' But the death of many a hero of tragedy does all that.

And if you want to have the Cross of Christ held upright in its place as the Throne of Christ and the attractive power for the whole world, you must not tamper with that great truth, but say, He died for our sins, according to the Scriptures.'

Now, there is a second question that I wish to ask, and that is--

II. How Does Christ's Death' Commend' God's Love?

That is a strange expression, if you will think about it, that' God commendeth His love towards us in that Christ died.' If you take the interpretation of Christ's death of which I have already been speaking, one could have understood the Apostle if he had said, Christ commendeth His love towards us in that Christ died.' But where is the force of the fact of a man's death to prove God's love? Do you not see that underlying that swift sentence of the Apostle there is a presupposition, which he takes for granted? It is so obvious that I do not need to dwell upon it to vindicate his change of persons, viz. that God was in Christ,' in such fashion as that whatsoever Christ did was the revelation of God. You cannot suppose, at least I cannot see how you can, that there is any force of proof in the words of my text, unless you come up to the full belief, God was in Christ reconciling the world to Himself.'

Suppose some great martyr who dies for his fellows. Well, all honour to him, and the race will come to his tomb for a while, and bring their wreaths and their sorrow. But what bearing has his death upon our knowledge of God's love towards us? None whatever, or at most a very indirect and shadowy one. We have to dig deeper down than that. God commends His love in that Christ died.' He that hath seen Me hath seen the Father.' And we have the right and the obligation to argue back from all that is manifest in the tender Christ to the heart of God, and say, not only, God so loved the world that He' sent His Son, but to see that the love that was in Christ is the manifestation of the love of God Himself.

So there stands the Cross, the revelation to us, not only of a Brother's sacrifice, but of a Father's love; and that because Jesus Christ is the revelation of God as being the eradiation of His glory, and the express image of His person.' Friends! light does pour out from that Cross, whatever view men take of it. But the omnipotent beam, the all-illuminating radiance, the transforming light, the heat that melts, are all dependent on our looking at it--I do not only say, as Paul looked at it, nor do I even say as Christ looked at it, but as the deep necessities of humanity require that the world should look at it, as the altar whereon is laid the sacrifice for our sins, the very Son of God Himself. To me the great truths of the Incarnation and the Atonement of Jesus Christ are not points in a mere speculative theology; they are the pulsating vital centre of religion. And every man needs them in his own experience.

I was going to have said a word or two here--but it is not necessary--about the need that the love of God should be irrefragably established, by some plain and undeniable and conspicuous fact. I need not dwell upon the ambiguous oracles which--

Nature, red in tooth and claw,With rapine

gives forth, nor on how the facts of human life, our own sorrows, and the world's miseries, the tears that swathe the earth, as it rolls on its orbit, like a misty atmosphere, war against the creed that God is love. I need not remind you, either, of how deep, in our own hearts, when the conscience begins to speak its not ambiguous oracles, there does rise the conviction that there is much in us which it is impossible should be the object of God's love. Nor need I remind you how all these difficulties in believing in a God who is love, based on the contradictory aspects of nature, and the mysteries of providence, and the whisperings of our own consciousness, are proved to have been insuperable by the history of the world, where we find mythologies and religions of all types and gods of every sort, but nowhere in all the pantheon a God who is Love. Only let me press upon you that that conviction of the love of God, which is found now far beyond the limits of Christian faith, and amongst many of us who, in the name of that conviction itself, reject Christianity, because of its sterner aspects, is historically the child of the evangelical doctrine of the Incarnation and sacrifice of Jesus Christ. And if it still subsists, as I know it does, especially in this generation, amongst many men who reject what seems to me to be the very kernel of Christianity, subsists like the stream cut off from its source, but still running, that only shows that men hold many convictions the origin of which they do not know. God is love. You will not permanently sustain that belief against the pressure of outward mysteries and inward sorrows, unless you grasp the other conviction that Christ died for our sins. The two are inseparable. And now lastly.

III. What Kind Of Love Does Christ's Death Declare To Us As Existing In God?

A love that is turned away by no sin--that is the thing that strikes the Apostle here, as I have already pointed out. The utmost reach of human affection might be that a man would die for the good--he would scarcely die for the righteous. But God sends His Son, and comes Himself in His Son, and His Son died for the ungodly and the sinner. That death reveals a love which is its own origin and motive. We love because we discern, or fancy we do, something lovable in the object. God loves under the impulse, so to speak, of His own welling-up heart.

And yet it is a love which, though not turned away by any sin, is witnessed by that death to be rigidly righteous. It is no mere flaccid, flabby laxity of a loose-girt affection, no mere foolish indulgence like that whereby earthly parents spoil their children. God's love is not lazy good-nature, as a great many of us think it to be and so drag it in the mud, but it is rigidly righteous, and therefore Christ died. That Death witnesses that it is a love which shrinks from no sacrifices. This Isaac was not spared.' God gave up His Son. Love has its very speech in surrender, and God's love speaks as ours does. It is a love which, turned away by no sin, and yet rigidly righteous and shrinking from no sacrifices, embraces all ages and lands. God commendeth'--not commended.' The majestic present tense suggests that time and space are nothing to the swift and all-filling rays of that great Light. That love is towards us,' you and me and all our fellows. The Death is an historical fact, occurring in one short hour. The Cross is an eternal power, raying out light and love over all humanity and through all ages.

God lays siege to all hearts in that great sacrifice, Do you believe that Jesus Christ died for your sins according to the Scriptures'? Do you see there the assurance of a love which will lift you up above all the cross-currents of earthly life, and the mysteries of providence, into the clear ether where the sunshine is unobscured? And above all, do you fling back the reverberating ray from the mirror of your own heart that directs again towards heaven the beam of love which heaven has shot down upon you? Herein is love, not that we loved God, but that He loved us, and gave His Son to be the propitiation for our sins. Is it true of us that we love God because He first loved us?

Maclaren: Rom 5:21 - A Libation To Jehovah

The Warring Queens

As sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.'--Romans 5:21.

I AM afraid this text will sound to some of you rather unpromising. It is full of well-worn terms, sin,' death,' grace,' righteousness,' eternal life,' which suggest dry theology, if they suggest anything. When they welled up from the Apostle's glowing heart they were like a fiery lava-stream. But the stream has cooled, and, to a good many of us, they seem as barren and sterile as the long ago cast out coils of lava on the sides of a quiescent volcano. They are so well-worn and familiar to our ears that they create but vague conceptions in our minds, and they seem to many of us to be far away from a bearing upon our daily lives. But you much mistake Paul if you take him to be a mere theological writer. He is an earnest evangelist, trying to draw men to love and trust in Jesus Christ. And his writings, however old-fashioned and doctrinally hard they may seem to you, are all throbbing with life--instinct with truths that belong to all ages and places, and which fit close to every one of us.

I do not know if I can give any kind of freshness to these words, but I wish to try. To begin with, I notice the highly-imaginative and picturesque form into which the Apostle casts his thoughts here. He, as it were, draws back a curtain, and lets us see two royal figures, which are eternally opposed and dividing the dominion between them. Then he shows us the issues to which these two rulers respectively conduct their subjects; and the question that is trembling on his lips is Under which of them do you stand?' Surely that is not fossil theology, but truths that are of the highest importance, and ought to be of the deepest interest, to every one of us. They are to you the former, whether they are the latter or not.

I. So, First, Look At The Two Queens Who Rule Over Human Life.

Sin and Grace are both personified; and they are both conceived of as female figures, and both as exercising dominion. They stand face to face, and each recognises as her enemy the other. The one has established her dominion: Sin hath reigned.' The other is fighting to establish hers: That Grace might reign.' And the struggle is going on between them, not only on the wide field of the world; but in the narrow lists of the heart of each of us.

Sin reigns. The truths that underlie that solemn picture are plain enough, however unwelcome they may be to some of us, and however remote from the construction of the universe which many of us are disposed to take.

Now, let us understand our terms. Suppose a man commits a theft. You may describe it from three different points of view. He has thereby broken the law of the land; and when we are thinking about that we call it crime. He has also broken the law of morality,' as we call it; and when we are looking at his deed from that point of view, we call it vice. Is that all? He has broken something else. He has broken the law of God; and when we look at it from that point of view we call it sin. Now, there are a great many things which are sins that are not crimes; and, with due limitations, I might venture to say that there are some things which are sins that are not to be qualified as vices. Sin implies God. The Psalmist was quite right when he said; Against Thee, Thee only have I sinned'; although he was confessing a foul injury he had done to Bathsheba, and a glaring crime that he had committed against Uriah. It was as to God, and in reference to Him only, that his crime and his vice darkened and solidified into sin.

And what is it, in our actions or in ourselves considered in reference to God, that makes our actions sins and ourselves sinners? Remember the prodigal son. Father! Give me the portion of goods that falleth to me.' There you have it all. He went away, and wasted his substance in riotous living.' To claim myself for my own; to act independently of, or contrary to, the will of God; to try to shake myself clear of Him; to have nothing to do with Him, even though it be by mere forgetfulness and negligence, and, in all my ways to comport myself as if I had no relations of dependence on and submission to him --that is sin. And there may be that oblivion or rebellion, not only in the gross vulgar acts which the law calls crimes, or in those which conscience declares to be vices, but also in many things which, looked at from a lower point of view, may be fair and pure and noble. If there is this assertion of self in them, or oblivion of God and His will in them, I know not how we are to escape the conclusion that even these fall under the class of sins. For there can be no act or thought, truly worthy of a man, situated and circumstanced as we are, which has not, for the very core and animating motive of it, a reference to God.

Now, when I come and say, as my Bible teaches me to say, that this is the deepest view of the state of humanity that sin reigns, I do not wish to fall into the exaggerations by which sometimes that statement has been darkened and discredited; but I do want to press upon you, dear brethren, this, as a matter of personal experience, that wherever there is a heart that loves, and leaves God out, and wherever there is a will that resolves, determines, impels to action, and does not bow itself before Him, and wherever there are hands that labour, or feet that run, at tasks and in paths self-chosen and unconsecrated by reference to our Father in heaven, no matter how great and beautiful subsidiary lustres may light up their deeds, the very heart of them all is transgression of the law of God. For this, and nothing else or less, is His law: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind.' I do not charge you with crimes. You know how far it would be right to charge you with vices. I do not charge you with anything; but I pray you to come with me and confess: We all have sinned, and come short of the glory of God.'

I suppose I need not dwell upon the difficulty of getting a lodgment for this conviction in men's hearts.

There is no sadder, and no more conclusive proof, of the tremendous power of sin over us, than that it has lulled us into unconsciousness, hard to be broken, of its own presence and existence. You remember the old stories--I suppose there is no truth in them, but they will do for an illustration--about some kind of a blood-sucking animal that perched upon a sleeping man, and with its leathern wings fanned him into deeper drowsiness whilst it drew from him his lifeblood. That is what this hideous Queen does for men. She robes herself in a dark cloud, and sends out her behests from obscurity. And men fancy that they are free whilst all the while they are her servants. Oh, dear brethren! you may call this theology, but it is a simple statement of the facts of our condition. Sin hath reigned.'

And now turn to the other picture, Grace might reign.' Then there is an antagonistic power that rises up to confront the widespread dominion of this anarch of old. And this Queen comes with twenty thousand to war against her that has but ten thousand on her side.

Again I say, let us understand our terms. I suppose, there are few of the keywords of the New Testament which have lost more of their radiance, like quicksilver, by exposure in the air during the centuries than that great word Grace, which is always on the lips of this Apostle, and to him had music in its sound, and which to us is a piece of dead doctrine, associated with certain high Calvinistic theories which we enlightened people have long ago grown beyond, and got rid of. Perhaps Paul was more right than we when his heart leaped up within him at the very thought of all which he saw to lie palpitating and throbbing with eager desire to bless men, in that great word. What does he mean by it? Let me put it into the shortest possible terms. This antagonist Queen is nothing but the love of God raying out for ever to us inferior creatures, who, by reason of our sinfulness, have deserved something widely different. Sin stands there, a hideous hag, though a queen; Grace stands here, in all her gestures dignity and love,' fair and self-communicative, though a sovereign. The love of God in exercise to sinful men: that is what the New Testament means by grace. And is it not a great thought?

Notice, for further elucidation of the Apostle's conception, how he sacrifices the verbal correctness of his antithesis in order to get to the real opposition. What is the opposite of Sin? Righteousness. Why does he not say, then, that as Sin hath reigned unto death, even so might Righteousness reign unto life'? Why? Because it is not man, or anything in man, that can be the true antagonist of, and victor over, the regnant Sin of humanity; but God Himself comes into the field, and only He is the foe that Sin dreads. That is to say, the only hope for a sin-tyrannised world is in the out-throb of the love of the great heart of God. For, notice the weapon with which He fights man's transgression, if I may vary the figure for a moment. It is only subordinately punishment, or law, or threatening, or the revelation of the wickedness of the transgression. All these have their places, .but they are secondary places. The thing that will conquer a world's wickedness is nothing else but the manifested love of God. Only the patient shining down of the sun will ever melt the icebergs that float in all our hearts. And wonderful and blessed it is to think that, in whatsoever aspects man's sin may have been an interruption and a contradiction of the divine purpose, out of the evil has come a good; that the more obdurate and universal the rebellion, the more has it evoked a deeper and more wondrous tenderness. The blacker the thundercloud, the brighter glows the rainbow that is flung across it. So these two front each other, the one settled in her established throne-

Fierce as ten furies, terrible as hell--

the other coming on her adventurous errand to conquer the world to herself, and to banish the foul tyranny under which men groan. Sin hath reigned.' Grace is on her way to her dominion.

II. Notice The Gifts Of These Two Queens To Their Subjects.

Sin hath reigned in death' (as the accurate translation has it); Grace reigns unto eternal life.' The one has established her dominion, and its results are wrought out, her reign is, as it were, a reign in a cemetery; and her subjects are dead. If you want a modern instance to illustrate an ancient saw, think of Armenia. There is a reign whose gifts to its subjects are death. Sin reigns, says Paul, and for proof points to the fact that men die.

Now, I am not going to enter into the question here, and now, whether physical death passes over mankind because of the fact of transgression. I do not suppose that this is so. But I ask you to remember that when the Bible says that Death passed upon all men, for all have sinned,' it does not merely mean the physical fact of dissolution, but it means that fact along with the accompaniments of it, and the forerunners of it, in men's consciences. The sting of death is sin,' says Paul, in another place. By which he implies, I presume, that, if it were not for the fact of alienation from God and opposition to His holy will, men might lie down and die as placidly as an animal does, and might strip themselves for it as for a bed, that longing they'd been sick for.' No doubt, there was death in the world long before there were men in it. No doubt, also, the complex whole phenomenon gets its terror from the fact of men's sin.

But it is not so much that physical fact with its accompaniments which Paul is thinking about when he says that' sin reigns in death,' as it is that solemn truth which he is always reiterating, and which I pray you, dear friends, to lay to heart, that, whatever activity there may be in the life of a man who has rent himself away from dependence upon God--however vigorous his brain, however active his hand, however full charged with other interests his life, in the very depth of it it is a living death, and the right name for it is death. So this is Sin's gift--that over our whole nature there come mortality and decay, and that they who live as her subjects are dead whilst they live. Dear brethren, that may be figurative, but it seems to me that it is absurd for you to turn away from such thoughts, shrug your shoulders, and say,' Old-fashioned Calvinistic theology!' It is simply putting into a vivid form the facts of your life and of your condition in relation to God, if you are subjects of Sin.

Then, on the other hand, the other queenly figure has her hands filled with one great gift which, like the fatal bestowment which Sin gives to her subjects, has two aspects, a present and a future one. Life, which is given in our redemption from Death and Sin, and in union with God; that is the present gift that the love of God holds out to every one of us. That life, in its very incompleteness here, carries in itself the prophecy of its own completion hereafter, in a higher form and world, just as truly as the bud is the prophet of the flower and of the fruit; just as truly as a half-reared building is the prophecy of its own completion when the rooftree is put upon it. The men that here have, as we all may have if we choose, the gift of life eternal in the knowledge of God through Jesus Christ His Son, must necessarily tend onwards and upwards to a region where Death is beneath the horizon, and Life flows and flushes the whole heaven. Brother! do you put out your whole hand to take the poisoned gift from the claw-like hand of that hideous Queen; or do you turn and take the gift of life eternal from the hands of the queenly Grace?

III. How This Queenly Grace Gives Her Gifts.

You observe that the Apostle, as is his wont--I was going to say--gets himself entangled in a couple of almost parenthetical or, at all events, subsidiary sentences. I suppose when he began to write he meant to say, simply, as Sin hath reigned unto death, so Grace might reign unto life.' But notice that he inserts two qualifications: through righteousness,' through Jesus Christ our Lord.' What does he mean by these?

He means this, first, that even that great love of God, coming throbbing straight from His heart, cannot give eternal life as a mere matter of arbitrary will. God can make His sun to shine and His rain to fall, on the unthankful and on the evil,' and if God could, God would give eternal life to everybody, bad and good; but He cannot. There must be righteousness if there is to be life. Just as sin's fruit is death, the fruit of righteousness is life.

He means, in the next place, that whilst there is no life without righteousness, there is no righteousness without God's gift. You cannot break away from the dominion of Sin, and, as it were, establish yourselves in a little fortress of your own, repelling her assaults by any power of yours. Dear brethren, we cannot undo the past; we cannot strip off the poisoned garment that clings to our limbs; we can mend ourselves in many respects, but we cannot of our own volition and motion clothe ourselves with that righteousness of which the wearers shall be worthy to pass through the gate into the city.' There is no righteousness without God's gift.

And the other subsidiary clause completes the thought: through Christ.' In Him is all the grace, the manifest love, of God gathered together. It is not diffused as the nebulous light in some chaotic incipient system, but it is gathered into a sun that is set in the centre, in order that it may pour down warmth and life upon its circling planets. The grace of God is in Christ Jesus our Lord. In Him is life eternal; therefore, if we desire to possess it we must possess Him. In Him is righteousness; therefore, if we desire our own foulness to be changed into the holiness which shall see God, we must go to Jesus Christ. Grace reigns in life, but it is life through righteousness, which is through Jesus Christ our Lord.

So, then, brother, my message and my petition to each of you are--knit yourself to Him by faith in Him. Then He who is full of grace and truth' will come to you; and, coming, will bring in His hands righteousness and life eternal. If only we rest ourselves on Him, and keep ourselves close in touch with Him; then we shall be delivered from the tyranny of the darkness, and translated into the Kingdom of the Son of His love.

MHCC: Rom 5:1-5

A blessed change takes place in the sinner's state, when he becomes a true believer, whatever he has been. Being justified by faith he has peace with God. The holy, righteous God, cannot be at peace with a sinner, while under the guilt of sin. Justification takes away the guilt, and so makes way for peace. This is through our Lord Jesus Christ; through him as the great Peace-maker, the Mediator between God and man. The saints' happy state is a state of grace. Into this grace we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, as pardoned offenders. Therein we stand, a posture that denotes perseverance; we stand firm and safe, upheld by the power of God. And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patient sufferers have most of the Divine consolations, which abound as afflictions abound. It works needful experience of ourselves. This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.

MHCC: Rom 5:6-11

Christ died for sinners; not only such as were useless, but such as were guilty and hateful; such that their everlasting destruction would be to the glory of God's justice. Christ died to save us, not in our sins, but from our sins; and we were yet sinners when he died for us. Nay, the carnal mind is not only an enemy to God, but enmity itself, Rom 8:7; Col 1:21. But God designed to deliver from sin, and to work a great change. While the sinful state continues, God loathes the sinner, and the sinner loathes God, Zec 11:8. And that for such as these Christ should die, is a mystery; no other such an instance of love is known, so that it may well be the employment of eternity to adore and wonder at it. Again; what idea had the apostle when he supposed the case of some one dying for a righteous man? And yet he only put it as a thing that might be. Was it not the undergoing this suffering, that the person intended to be benefitted might be released therefrom? But from what are believers in Christ released by his death? Not from bodily death; for that they all do and must endure. The evil, from which the deliverance could be effected only in this astonishing manner, must be more dreadful than natural death. There is no evil, to which the argument can be applied, except that which the apostle actually affirms, sin, and wrath, the punishment of sin, determined by the unerring justice of God. And if, by Divine grace, they were thus brought to repent, and to believe in Christ, and thus were justified by the price of his bloodshedding, and by faith in that atonement, much more through Him who died for them and rose again, would they be kept from falling under the power of sin and Satan, or departing finally from him. The living Lord of all, will complete the purpose of his dying love, by saving all true believers to the uttermost. Having such a pledge of salvation in the love of God through Christ, the apostle declared that believers not only rejoiced in the hope of heaven, and even in their tribulations for Christ's sake, but they gloried in God also, as their unchangeable Friend and all-sufficient Portion, through Christ only.

MHCC: Rom 5:12-14

The design of what follows is plain. It is to exalt our views respecting the blessings Christ has procured for us, by comparing them with the evil which followed upon the fall of our first father; and by showing that these blessings not only extend to the removal of these evils, but far beyond. Adam sinning, his nature became guilty and corrupted, and so came to his children. Thus in him all have sinned. And death is by sin; for death is the wages of sin. Then entered all that misery which is the due desert of sin; temporal, spiritual, eternal death. If Adam had not sinned, he had not died; but a sentence of death was passed, as upon a criminal; it passed through all men, as an infectious disease that none escape. In proof of our union with Adam, and our part in his first transgression, observe, that sin prevailed in the world, for many ages before the giving of the law by Moses. And death reigned in that long time, not only over adults who wilfully sinned, but also over multitudes of infants, which shows that they had fallen in Adam under condemnation, and that the sin of Adam extended to all his posterity. He was a figure or type of Him that was to come as Surety of a new covenant, for all who are related to Him.

MHCC: Rom 5:15-19

Through one man's offence, all mankind are exposed to eternal condemnation. But the grace and mercy of God, and the free gift of righteousness and salvation, are through Jesus Christ, as man: yet the Lord from heaven has brought the multitude of believers into a more safe and exalted state than that from which they fell in Adam. This free gift did not place them anew in a state of trial, but fixed them in a state of justification, as Adam would have been placed, had he stood. Notwithstanding the differences, there is a striking similarity. As by the offence of one, sin and death prevailed to the condemnation of all men, so by the righteousness of one, grace prevailed to the justification of all related to Christ by faith. Through the grace of God, the gift by grace has abounded to many through Christ; yet multitudes choose to remain under the dominion of sin and death, rather than to apply for the blessings of the reign of grace. But Christ will in nowise cast out any who are willing to come to him.

MHCC: Rom 5:20-21

By Christ and his righteousness, we have more and greater privileges than we lost by the offence of Adam. The moral law showed that many thoughts, tempers, words, and actions, were sinful, thus transgressions were multiplied. Not making sin to abound the more, but discovering the sinfulness of it, even as the letting in a clearer light into a room, discovers the dust and filth which were there before, but were not seen. The sin of Adam, and the effect of corruption in us, are the abounding of that offence which appeared on the entrance of the law. And the terrors of the law make gospel comforts the more sweet. Thus God the Holy Spirit has, by the blessed apostle, delivered to us a most important truth, full of consolation, suited to our need as sinners. Whatever one may have above another, every man is a sinner against God, stands condemned by the law, and needs pardon. A righteousness that is to justify cannot be made up of a mixture of sin and holiness. There can be no title to an eternal reward without a pure and spotless righteousness: let us look for it, even to the righteousness of Christ.

Matthew Henry: Rom 5:1-5

The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.

I. We have peace with God, Rom 5:1. It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God's arm and of his strength, and so are at peace, Isa 27:4, Isa 27:5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (Jam 2:23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, Joh 15:13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ - through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator. But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, Eph 2:14, not only the maker, but the matter and maintainer, of our peace, Col 1:20.

II. We have access by faith into this grace wherein we stand, Rom 5:2. This is a further privilege, not only peace, but grace, that is, this favour. Observe, 1. The saints' happy state. It is a state of grace, God's loving-kindness to us and our conformity to God; he that hath God's love and God's likeness is in a state of grace. Now into this grace we have access prosagōgēn - an introduction, which implies that we were not born in this state; we are by nature children of wrath, and the carnal mind is enmity against God; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties in the way, but we have a manuduction, a leading by the hand, - are led into it as blind, or lame, or weak people are led, - are introduced as pardoned offenders, - are introduced by some favourite at court to kiss the king's hand, as strangers, that are to have audience, are conducted. Prosagōgēn eschēkamen - We have had access. He speaks of those that have been already brought out of a state of nature into a state of grace. Paul, in his conversion, had this access; then he was made nigh. Barnabas introduced him to the apostles (Act 9:27), and there were others that led him by the hand to Damascus (Rom 5:8), but it was Christ that introduced and led him by the hand into this grace. By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him. 2. Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Psa 1:5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in a humble confidence of this very thing that he who has begun the good work will perform it, Phi 1:6.

III. We rejoice in hope of the glory of God. Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heaven, glory which will consist in the vision and fruition of God. 1. Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There is no good hope of glory but what is founded in grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Psa 84:11. 2. Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejoice in that hope.

IV. We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, 2Co 4:17. Observe, What a growing increasing happiness the happiness of the saints is: Not only so. One would think such peace, such grace, such glory, and such a joy in hope of it, were more than such poor undeserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness - we glory in tribulations also, especially tribulations for righteousness' sake, which seemed the greatest objection against the saints' happiness, whereas really their happiness did not only consist with, but take rise fRom. those tribulations. They rejoiced that they were counted worthy to suffer, Act 5:41. This being the hardest point, he sets himself to show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope, which he shows in the method of its influence. 1. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience; but, as it is sanctified to the saints, it worketh patience. 2. Patience experience, Rom 5:4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimēn - an approbation, as he is approved that has passed the test. Thus Job's tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job 2:3. 3. Experience hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity. 4. This hope maketh not ashamed; that is, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Pro 10:28. See Psa 22:5; Psa 71:1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love: (1.) Special grace; and, (2.) The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts; it is this which constrains us, 2Co 5:14. Thus are we drawn and held by the bonds of love. Sense of God's love to us will make us not ashamed, either of our hope in him or our sufferings for him.

Matthew Henry: Rom 5:6-21

The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine: - 1. The persons he died for, Rom 5:6-8. 2. The precious fruits of his death, Rom 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Rom 5:12, to the end.

I. The character we were under when Christ died for us.

1. We were without strength (Rom 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition - lost, and no visible way open for our recovery - our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deu 32:36. It is the manner of God to help at a dead lift,

2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Rom 5:7, Rom 5:8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare Joh 15:13, Joh 15:14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsuchoi - would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Rom 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (Rom 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into tsaddim - righteous, chesedim - merciful (compare Isa 57:1), and rashim - wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (Rom 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Rom 8:7; Col 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zec 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.

II. The precious fruits of his death.

1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Rom 5:9), reconciled by his death, Rom 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev 17:11.

2. Hence results salvation from wrath: Saved from wrath (Rom 5:9), saved by his life, Rom 5:10 When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation. - We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1Th 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace. - Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Rom 14:9. He was dead, and is alive, Rev 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Rom 4:25 and Rom 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.

3. All this produces, as a further privilege, our joy in God, Rom 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes - not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, Kauchōmenoi - glorying in it. God hath received the atonement (Mat 3:17; Mat 17:5; Mat 28:2): if we but receive it, the work is done.

III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,

1. A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1Co 15:45. Compare 1Co 15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made.

2. A more particular explication of the parallel, in which observe,

(1.) How Adam, as a public person, communicated sin and death to all his posterity (Rom 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph' hō - for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1Co 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Act 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen 2:17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, diēlthen - passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, Rom 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1Co 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?

Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, Rom 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did - which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.

(2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti , wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,

[1.] Wherein the resemblance holds. This is laid down most fully, Rom 5:18, Rom 5:19.

First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathēsan . It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.

Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us, - his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous - many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathēsontai - they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.

[2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Rom 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend: - First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima , by one, that is, by one offence, Rom 5:16, Rom 5:17. Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col 2:13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, Rom 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests - not only pardoned, but preferred. See this observed, Rev 1:5, Rev 1:6; Rev 5:9, Rev 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.

IV. In the last two verses the apostle seems to anticipate an objection which is expressed, Gal 3:19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to to the cure. The offence, paraptōma - that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound - that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Rom 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.

Barclay: Rom 5:1-5 - "AT HOME WITH GOD"

Here is one of Paul's great lyrical passages in which he almost sings the intimate joy of his confidence in God. Trusting faith has done what the labour to produce the works of the law could never do; it has given a man peace with God. Before Jesus came, no man could ever be really close to God.

Some, indeed, have seen him, not as the supreme good, but as the supreme evil. Swinburne wrote:

"His hidden face and iron feet,

Hath not man known and felt them in their way

Threaten and trample all things every day?

Hath he not sent us hunger? Who hath cursed

Spirit and flesh with longing? Filled with thirst

Their lips that cried to him?"

Some have seen him as the complete stranger, the utterly untouchable. In one of H. G. Wells' books there is the story of a man of affairs whose mind was so tensed and strained that he was in serious danger of a complete nervous and mental breakdown. His doctor told him that the only thing that could save him was to find the peace that fellowship with God can give. "What!" he said, "to think of that, up there, having fellowship with me! I would as soon think of cooling my throat with the milky way or shaking hands with the stars!" God, to him, was the completely unfindable. Rosita Forbes, the traveller, tells of finding shelter one night in a Chinese village temple because there was nowhere else to sleep. In the night she woke and the moonlight was slanting in through the window on to the faces of the images of the gods, and on every face there was a snarl and a sneer, as of those who hated men.

It is only when we realize that God is the Father of our Lord Jesus Christ that there comes into life that intimacy with him, that new relationship, which Paul calls justification.

Through Jesus, says Paul, we have an introduction to this grace in which we stand. The word he uses for introduction is prosagoge, (4318). It is a word with two great pictures in it.

(i) It is the regular word for introducing or ushering someone into the presence of royalty; and it is the regular word for the approach of the worshipper to God. It is as if Paul was saying, "Jesus ushers us into the very presence of God. He opens the door for us to the presence of the King of Kings; and when that door is opened what we find is grace; not condemnation, not judgment, not vengeance, but the sheer, undeserved, incredible kindness of God."

(ii) But prosagoge (4318) has another picture in it. In late Greek it is the word for the place where ships come in, a harbour or a haven. If we take it that way, it means that so long as we tried to depend on our own efforts we were tempest-tossed, like mariners striving with a sea which threatened to overwhelm them completely, but now that we have heard the word of Christ, we have reached at last the haven of God's grace, and we know the calm of depending, not on what we can do for ourselves, but on what God has done for us.

Because of Jesus we have entry to the presence of the King of Kings and entry to the haven of God's grace.

No sooner has Paul said this than the other side of the matter strikes him. All this is true, and it is glory; but the fact remains that in this life the Christians are up against it. It is hard to be a Christian in Rome. Remembering that, Paul produces a great climax. "Trouble," he said, "produces fortitude." The word he uses for trouble is thlipis (2347), which literally means pressure. All kinds of things may press in upon the Christian--want and straitened circumstances, sorrow, persecution, unpopularity and loneliness. All that pressure, says Paul, produces fortitude. The word he uses for fortitude is hupomone (5281) which means more than endurance. It means the spirit which can overcome the world; it means the spirit which does not passively endure but which actively overcomes the trials and tribulations of life.

When Beethoven was threatened with deafness, that most terrible of troubles for a musician, he said: "I will take life by the throat." That is hupomone (5281). When Scott was involved in ruin because of the bankruptcy of his publishers, he said: "No man will say 'Poor fellow!' to me; my own right hand will pay the debt." That is hupomone (5281). Someone once said to a gallant soul who was undergoing a great sorrow: "Sorrow fairly colours life, doesn't it?" Back came the reply: "Yes! And I propose to choose the colour!" That is hupomone (5281). When Henley was lying in Edinburgh Infirmary with one leg amputated, and the prospect that the other must follow, he wrote Invictus.

"Out of the night that covers me,

Black as the Pit from pole to pole,

I thank whatever gods may be

For my unconquerable soul."

That is hupomone (5281). Hupomone is not the spirit which lies down and lets the floods go over it; it is the spirit which meets things breastforward and overcomes them.

"Fortitude," Paul goes on, "produces character." The word he uses for character is dokime (1382). Dokime (1382) is used of metal which has been passed through the fire so that everything base has been purged out of it. It is used of coinage as we use the word sterling. When affliction is met with fortitude, out of the battle a man emerges stronger, and purer, and better, and nearer God.

"Character," Paul goes on, "produces hope." Two men can meet the same situation. It can drive one of them to despair, and it can spur the other to triumphant action. To the one it can be the end of hope, to the other it can be a challenge to greatness. "I do not like crises," said Lord Reith, "but I do like the opportunities they provide." The difference corresponds to the difference between the men. If a man has let himself become weak and flabby, if he has allowed circumstances to beat him, if he has allowed himself to whine and grovel under affliction, he has made himself such that when the challenge of the crisis comes he cannot do other than despair. If, on the other hand, a man has insisted on meeting life with head up, if he has always faced and, by facing, conquered things, then when the challenge comes, he meets it with eyes aflame with hope. The character which has endured the test always emerges in hope.

Then Paul makes one last great statement: "The Christian hope never proves an illusion for it is founded on the love of God." Omar Khayyam wrote wistfully of human hopes:

"The Worldly Hope men set their hearts upon

Turns Ashes--or it prospers; and anon,

Like Snow upon the Desert's dusty Face

Lighting a little Hour or two--is gone."

When a man's hope is in God, it cannot turn to dust and ashes. When a man's hope is in God, it cannot be disappointed. When a man's hope is in the love of God, it can never be an illusion, for God loves us with an everlasting love backed by an everlasting power.

Barclay: Rom 5:6-11 - "THE FINAL PROOF OF LOVE"

The fact that Jesus Christ died for us is the final proof of God's love. It would be difficult enough to get a man to die for a just man; it might be possible for a man to be persuaded to die for some great and good principle; a man might have the greater love that would make him lay down his life for his friend. But the wonder of Jesus Christ is that he died for us when we are sinners and in a state of hostility to God. Love can go no further than that.

Rita Snowdon relates an incident from the life of T. E. Lawrence. In 1915 he was journeying across the desert with some Arabs. Things were desperate. Food was almost done, and water was at its last drop. Their hoods were over their heads to shelter them from the wind which was like a flame and full of the stinging sand of the sandstorm. Suddenly someone said, "Where is Jasmin?" Another said, "Who is Jasmin?" A third answered, "That yellow-faced man from Mean. He killed a Turkish tax-collector and fled to the desert." The first said, "Look, Jasmin's camel has no rider. His rifle is strapped to the saddle, but Jasmin is not there." A second said, "Someone has shot him on the march." A third said, "He is not strong in the head, perhaps he is lost in a mirage; he is not strong in the body, perhaps he has fainted and fallen off his camel." Then the first said, "What does it matter? Jasmin was not worth ten pence." And the Arabs hunched themselves up on their camels and rode on. But Lawrence turned and rode back the way he had come. Alone, in the blazing heat, at the risk of his life, he went back. After an hour and a half's ride he saw something against the sand. It was Jasmin, blind and mad with heat and thirst, being murdered by the desert. Lawrence lifted him up on his camel, gave him some of the last drops of precious water, slowly plodded back to his company. When he came up to them, the Arabs looked in amazement. "Here is Jasmin," they said, "Jasmin, not worth ten pence, saved at his own risk by Lawrence, our lord." That is a parable. It was not good men Christ died to save but sinners; not God's friends but men at enmity with him.

Then Paul goes on a step. Through Jesus our status with God was changed. Sinners though we were, we were put into a right relationship with God. But that is not enough. Not only our status must be changed but our state. The saved sinner cannot go on being a sinner; he must become good. Christ's death changed our status; his risen life changes our state. He is not dead but alive; he is with us always to help us and guide us, to fill us with his strength so as to overcome temptation, to clothe our lives with something of his radiance. Jesus begins by putting sinners into a right relationship with God even when they are still sinners; he goes on, by his grace, to enable them to quit their sin and become good men. There are technical names for these things. The change of our status is justification; that is where the whole saving process begins. The change of our state is sanctification; that is where the saving process goes on, and never ends, until we see him face to face and are like him.

There is one thing to note here of quite extraordinary importance. Paul is quite clear that the whole saving process, the coming of Christ and the death of Christ, is the proof of Gods love. Sometimes the thing is stated as if on the one side there was a gentle and loving Christ, and on the other an angry and vengeful God; and as if Christ had done something which changed God's attitude to men. Nothing could be further from the truth. The whole matter springs from the love of God. Jesus did not come to change God's attitude to men; he came to show what it is and always was. He came to prove unanswerably that God is love.

Barclay: Rom 5:12-21 - "RUIN AND RESCUE"

No passage of the New Testament has had such an influence on theology as this; and no passage is more difficult for a modern mind to understand. It is difficult because Paul expresses himself in a difficult way. We can see, for instance, that the first sentence never ends, but breaks off in mid-air, while Paul pursues another idea down a sideline. Still more, it is thinking and speaking in terms which were familiar to Jews and perfectly understandable to them, but which are unfamiliar to us.

If we were to put the thought of this passage into one sentence, which, indeed, was the sentence which Paul set out to write at the very beginning, and which got sidetracked, it would be this: "By the sin of Adam all men became sinners and were alienated from God; by the righteousness of Jesus Christ all men became righteous and are restored to a right relationship with God." Paul, in fact, said this very much more clearly in 1Co 15:21: "As by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive."

There are two basic Jewish ideas in the light of which this passage must be read.

(i) There is the idea of solidarity. The Jew never really thought of himself as an individual but always thought as part of a clan, a family, or a nation apart from which he had no real existence. To this day it is said that if an Australian aboriginal is asked his name, he gives the name of his tribe or clan. He does not think of himself as a person, but as a member of a society. One of the clearest instances of this kind of thing in recognizable action is the blood feud amongst primitive people. Suppose a man from one tribe murders a man from another tribe. It becomes the duty of the first tribe to take vengeance on the second; it is the tribe that has been hurt, and the tribe which takes vengeance.

In the Old Testament there is one vivid instance of this. It is the case of Achan as related in Josh 7 . At the siege of Jericho, Achan kept to himself certain spoils in direct defiance of the commandment of God that all should be destroyed. The next item in the campaign was the siege of Ai, which should have fallen without trouble. The assaults against it, however, failed disastrously. Why? Because Achan had sinned, and, as a result, the whole nation was branded as sinner and punished by God. Achan's sin was not one man's sin but the nation's. The nation was not a collection of individuals; it was a solid mass. What the individual did, the nation did. When Achan's sin was admitted, it was not he alone who was executed but his whole family. Again, Achan was not a solitary, self-responsible individual; he was one of a solid mass of people from whom he could not be separated.

That is how Paul sees Adam. Adam was not an individual. He was one of mankind, and because he was one of mankind, his sin was the sin of all men.

Paul says that all men sinned in Adam. If we are ever to understand Paul's thought here, we must be quite sure what he means, and we must be equally sure that he was serious. All through the history of Christian thinking there have been efforts to interpret in different ways this conception of the connection between Adam's sin and that of mankind.

(a) The passage has been taken to mean that "each man is his own Adam." This really means that, just as Adam sinned, all men have sinned, but that there is no real connection between the sin of Adam and the sin of mankind, other than that it could be said that Adam's sin is typical of the sin of all mankind.

(b) There is what has been called the legal interpretation. This would hold that Adam was the representative of mankind and the human race shares in the deed of its representative. But a representative must be chosen by the people he represents; and in no sense can we say that of Adam.

© There is the interpretation that what we inherit from Adam is the tendency to sin. That is true enough, but that is not what Paul meant. It would not, in fact, suit his argument at all.

(d) The passage ought to be given what is called the realistic interpretation, namely that, because of the solidarity of the human race, all mankind actually sinned in Adam. This idea was not strange to a Jew; it was the actual belief of the Jewish thinkers. The writer of 2 Esdras is quite clear about it. "A grain of evil was sown in the heart of Adam from the beginning and how much wickedness has it brought forth unto this time; and how much shall it yet bring forth till the time of the threshing come" (2Esdr 4:30). "For the first Adam, bearing a wicked heart, transgressed and was overcome; and not only he but all they also who are born of him" (2Esdr 3:21).

(ii) The second basic idea is intimately connected with this in Paul's argument. Death is the direct consequence of sin. It was the Jewish belief that, if Adam had not sinned, man would have been immortal. Sirach (Sir 2:23) writes, "A woman was the beginning of sin and through her all die." The Book of Wisdom has it, "God created man for immortality and made him the image of his own proper nature; but by the envy of the devil death entered into the world." In Jewish thought, sin and death are integrally connected. This is what Paul is getting at in the involved and difficult line of thought in Rom 5:12-14. We may trace his thought there in a series of ideas.

(a) Adam sinned because he broke a direct commandment of God not to eat of the fruit of the forbidden tree--and because he sinned, he died, although he was meant to be immortal.

(b) The law did not come until the time of Moses. Now, if there is no law, there can be no breach of the law; that is to say, there can be no sin. Therefore, the men who lived between Adam and Moses did in fact commit sinful actions, but they could not be counted sinners, for the law did not yet exist.

© In spite of the fact that sin could not be reckoned to them, they still died. Death reigned over them, although they could not be accused of breaking a non-existent law.

(d) Why, then, did they die? It was because they had sinned in Adam. Their involvement in his sin caused their deaths, although there was no law for them to break. That, in fact, is Paul's proof that all men did sin in Adam.

So, then, we have extracted the essence of one side of Paul's thought. Because of this idea of the complete solidarity of mankind, all men literally sinned in Adam; and because it is the consequence of sin, death reigned over all men.

But this very same conception, which can be used to produce so desperate a view of the human situation, can be used in reverse to fill it with a blaze of glory. Into this situation comes Jesus. To God Jesus offered perfect goodness. And, just as all men were involved in Adam's sin, all men are involved in Jesus' perfect goodness; and, just as Adam's sin was the cause of death, so Jesus' perfect goodness conquers death and gives men life eternal. Paul's triumphant argument is that, as mankind was solid with Adam and was therefore condemned to death, so mankind is solid with Christ and is therefore acquitted to life. Even although the law has come and made sin much more terrible, the grace of Christ overcomes the condemnation which the law must bring.

That is Paul's argument, and on Jewish grounds it is unassailable. But it has one great flaw, as it has one great truth.

(i) The flaw is this. Suppose we assume the literal truth of the Adam story, our connection with Adam is purely physical. We have no choice whatever in the matter, any more than a child chooses his father. On the other hand our connection with Christ is voluntary. Union with Christ is something a man can accept or reject. The connection is in reality quite different. That is a serious flaw in Paul's argument.

(ii) The great virtue is this. Paul conserves the truth that mankind was involved in a situation from which there was no escape; sin had man in its power and there was no hope. Into this situation came Jesus Christ, and he brought with him something that broke the old deadlock. By what he did, by what he is, by what he gives, he enabled man to escape from a situation in which he was hopelessly dominated by sin. Whatever else we may say about Paul's argument, it is completely true that man was ruined by sin and rescued by Christ.

Constable: Rom 3:21--6:1

III. THE IMPUTATION OF GOD'S RIGHTEOUSNESS 3:21--5:21

In beginning the next section of his argument Paul returned to the major subject of this epistle, the righteousness of God (v. 21; cf. 1:17). He also repeated the need for faith (v. 22; cf. 1:16) and summarized his point that everyone is guilty before God (v. 22; cf. 1:18-3:20). This brief recapitulation introduces his explanation of the salvation that God provides for guilty sinners that follows.

"The first main division of the epistle forms a powerful negative argument for the second, and was evidently so intended. Since man is a sinner with no help in himself and none in the law, what is left to him but to look to the mercy of God? . . . In a court of justice it is only after every defense has failed and the law itself has been shown to be broken, it is only at this point that the appeal is made to the judge for his clemency. The epistle has brought us to such a point."⁹¹

Constable: Rom 5:1-11

D The benefits of justification 5:1-11

Paul's original readers would have had another question because of what he had written in chapters 1-4. Is this method of justification safe? Since it is by faith, it seems quite unsure. Paul next gave evidence that this method is reliable by explaining the results of justification by faith.¹⁴⁵

"In the first eleven verses we have the blessed results of justification by faith, along with the most comprehensive statement in the Bible of the pure love and grace of God, in giving Christ for us sinners."¹⁴⁶

5:1 "Therefore" signals that what follows rests on what has preceded. Paul now put the question of whether justification is by faith or by works behind him. He had proved that it comes to us by faith.

"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.' You say, What is the difference? The answer is, being declared righteous' looks to a state you are in; having been declared righteous' looks back to a fact that happened. Being in a justified state' of course is incorrect, confusing, as it does, justification and sanctification."¹⁴⁷

The first of the blessings "that came spilling out of the cornucopia of justification"¹⁴⁸ is peace (cf. 1:7; 2:10). However this is peace with God (i.e., reconciliation), not just a subjective feeling of tranquillity that is the peace of God (Phil. 4:7). Paul had been speaking of God's wrath being poured out on sinners (1:18). Those who stand justified need not fear God's wrath since Jesus Christ has made peace between them and God by His death (cf. Col. 1:20; Eph. 2:14). Note that references to peace and reconcilation frame this pericope (vv. 1, 11).

"Our peace with God is not as between two nations before at war; but as between a king and rebellious and guilty subjects."¹⁴⁹

"It is well known that Romans lacks any extended christological discussion per se, but Paul's repeated insistence in these chapters [5--8] that all the believer experiences of God's blessings comes only through Christ develops a very significant christological focus in its own right. Christology, we might say, is not the topic of any part of Rom. 5-8, but it is the basis for everything in these chapters."¹⁵⁰

5:2 The second benefit is access (Gr. prosagoge). The idea here is that Jesus Christ enables us to enjoy continuing relationship with God (cf. Eph. 2:17-18; 3:12). Paul spoke of "this grace in which we stand" as the realm into which Christ's redeeming work transfers us. He stressed the fact that our being in this state is an act of God's grace. Our present position in relation to God is all grace, and our justification admits us to that position.

The last part of the verse focuses on that part of our reconciliation that we can look forward to with joyful confidence. Paul had in view the glory that we will experience when we stand in the Lord's presence.

5:3-4 The third benefit of justification is joy in sufferings. Peace with God does not always result in peace with other people. Nevertheless the fact that we have peace with God and a relationship with Him with hope of standing before Him acceptable enables us to view present difficulties with joy. We can rejoice in tribulations because God has revealed that He uses them to produce steadfast endurance and proven character in those who relate to their sufferings properly (cf. Job 23:10; James 1; Heb. 12).

"Our English word tribulation' comes from a Latin word tribulum. In Paul's day, a tribulum was a heavy piece of timber with spikes in it, used for threshing the grain. The tribulum was drawn over the grain and it separated the wheat from the chaff."¹⁵¹

"The newborn child of God is precious in His sight, but the tested and proven saint means even more to Him because such a one is a living demonstration of the character-developing power of the gospel. When we stand in the presence of God, all material possessions will have been left behind, but all that we have gained by way of spiritual advance will be retained."¹⁵²

This quotation helps us see how character produces hope. Hope of glorifying God with our characters when we see Him is in view. Our progress in character development will then testify to God's grace in our lives.

5:5 This hope, the focal point of this pericope, will not suffer disappointment because God loves us and enables us to withstand tribulations. He does this by His Holy Spirit whom He has given to indwell every justified sinner living during and after the time Paul wrote (cf. Acts 2:33; Rom. 8:9). Paul developed the Holy Spirit's ministry to the believer later (ch. 8). The fourth benefit of justification therefore is the indwelling Holy Spirit. Note the progression in these verses from faith (v. 1) to hope (vv. 2-5) to love (v. 5; cf. 1 Cor. 13:13).

"The confidence we have for the day of judgment is not based only on our intellectual recognition of the fact of God's love, or even only on the demonstration of God's love on the cross (although that is important; cf. vv. 6-8), but also on the inner, subjective certainty that God does love us."¹⁵³

5:6 The depth of God's love (v. 5) becomes clearer in this verse and those that follow (vv. 6-10). Four terms that are increasingly uncomplimentary describe those for whom Christ died. The first is "helpless" or "powerless." The idea expressed by the Greek word (asthenon) is that we were "incapable of working out any righteousness for ourselves."¹⁵⁴ At that very time Christ died for us.

"At the right time" refers to the fullness of time, the right time from God's perspective (cf. 3:26; 8:18; 13:11; Gal. 4:4). The second term is "ungodly," a strong pejorative term in Paul (cf. 1:18; 4:5). Even though some people who are lost seek the things of God, everyone neglects God and rebels against God. This is ungodliness.

5:7 This verse prepares for the next one that contrasts with it. Paul used "righteous" here in the general sense of an upright person, not in the theological sense of a person made right with God. People appreciate a good person more than an upright person. Goodness carries the idea of one who is not only upright but loved for it because he or she reaches out to help others.¹⁵⁵

5:8 The third term used to describe those for whom Christ died is "sinners" ("wicked"; cf. 3:23), neither righteous nor good. Paul here was contrasting the worth of the life laid down, Jesus Christ's, and the unworthiness of those who benefit from His sacrifice. Whereas people may look at one another as meriting love because they are righteous or good, God views them as sinners. Nevertheless God loves them. His provision of His own Son as our Savior demonstrated the depth of His love (John 3:16).

The preposition in the clause "Christ died for (huper) sin" stresses the substitute character of His sacrifice. It also highlights the fact that God in His love for us provided that sacrifice for our welfare.

5:9 So far Paul had referred to four benefits of justification. These blessings were peace with God (v. 1), access into a gracious realm (v. 2), joy in tribulations (vv. 3-5a), and the indwelling Holy Spirit (v. 5b). Still there is "much more" (cf. vv. 10, 15, 17, 20). What Paul next described are benefits that justified sinners will experience in the future. The first of these is deliverance from the outpouring of God's wrath on the unrighteous (cf. 1:18). Jesus Christ's blood is the symbol of His death and the literal expression of His life poured out as a sacrifice (cf. 3:25). Having done the harder thing, namely justifying us when we were yet sinners (v. 8), how much more will He do the easier thing, namely delivering us from coming wrath.

5:10 The fourth and worst term used to describe those for whom Christ died is "enemies." People are not only helpless to save themselves (v. 6), neglectful of God (v. 6), and wicked (v. 8), but they also set themselves against God and His purposes. Even though many unsaved people profess to love God, God who knows their hearts sees opposition to Himself in them. Their antagonism toward Him is the proof of it.

Jesus Christ's death reconciled us to God (cf. 2 Cor. 5:18). The Scriptures always speak of man as reconciled to God. They never speak of God as reconciled to man.¹⁵⁶ Man has offended and departed from God and needs reconciliation into relationship with Him. It is man who has turned from God, not God who has turned from man.¹⁵⁷ There are two aspects of reconciliation: one for all mankind (2 Cor. 5:19), and another for the believer (2 Cor. 5:20). Jesus Christ's death put mankind in a savable condition, but people still need to experience full reconciliation with God by believing in His Son.

Jesus Christ's death is responsible for our justification. His continuing life is responsible for our progressive sanctification and our glorification. Having done the harder thing for us, delivering Christ to death to reconcile us to Himself, God will certainly do the easier thing. He will see that we share Christ's risen life forever.

We experience continuing salvation (sanctification) and ultimate salvation (glorification) because of Jesus Christ's ongoing life. These present and future aspects of our salvation were not the direct results of His death, but they are the consequences of His life after death and resurrection (cf. 6:8-13). We have salvation in the present and in the future because our Savior lives. He is still saving us. This verse shows that we are eternally secure.

5:11 Jesus Christ's death reconciled us to God with the effect that one day in the future we will stand before Him complete (cf. vv. 5-10). However we also enter into the benefits of that reconciliation now (cf. vv. 1-4). "This" probably refers to our future salvation, the closest antecedent.

In this section we have observed the following benefits of justification by faith.

1. Peace with God (v. 1)

2. Access into the grace of God (v. 2)

3. Joy in tribulation (vv. 3-5a)

4. The indwelling Holy Spirit (v. 5b)

5. Deliverance from future condemnation (v. 9)

6. Present continuing salvation (v. 10)

7. Union with God (v. 11)

This section of the argument of the book should help any reader realize that justification by faith is a safe method. It is the doorway to manifold blessings that obedience to the Law could never guarantee.

"Totally apart from Law, and purely by grace, we have a salvation that takes care of the past, the present, and the future. Christ died for us; Christ lives for us; Christ is coming for us! Hallelujah, what a Savior!"¹⁵⁸

Constable: Rom 5:12-21

E. The universal applicability of justification 5:12-21

Paul's final argument in support of justification by faith was a development of his previous emphasis on the solidarity that the saved experience with their Savior (5:1-2, 9-10). In this section (5:12-21) he expanded that idea by showing that just as Adam's sin has affected all people, so Jesus Christ's obedience has affected all believers.

"As Adam's one sin never fails to bring death, so Christ's one righteous act in behalf of sinners never fails to being the opposite award to those who are in Him."¹⁵⁹

The apostle viewed Adam and Christ as federal heads of two groups of people. A federal head is a person who acts as the representative of many others and whose actions result in consequences that the individuals he represents inevitably experience. Examples of federal heads include a king, a president, a member of congress, and a parent, among others. In this section Paul was not looking at what individual sinners have done, which had been his interest previously. Rather he looked at the one trespass of Adam, namely the Fall, and the one righteous act of Jesus Christ, namely His death, and their consequences for those affected by their acts. Adam's act made all of his descendants sinners. We are sinners not only because we commit acts of sin but also because Adam's sin corrupted the human race and made sinning inevitable for his descendants. Christ's act made all who trust in Him righteous apart from their own works.

"The power of Christ's act of obedience to overcome Adam's act of disobedience is the great theme of this paragraph. . . .

"The main connection is with the teaching of assurance of final salvation in the immediately preceding paragraph (vv. 2b, 9-10). The passage shows why those who have been justified and reconciled can be so certain that they will be saved from wrath and share in the glory of God': it is because Christ's act of obedience ensures eternal life for all those who are in Christ.'"¹⁶⁰

5:12 Paul did not call Adam and Christ by name when he first spoke of them but referred to each as "one man."¹⁶¹ He thereby stressed the unity of the federal head with those under his authority who are also "men" (i.e., people).

We might interpret this verse as meaning that Adam only set a bad example for mankind that everyone has followed if we did not continue reading. Adam's sin had a more direct and powerful effect than that of a bad example (v. 15).

Paul personified sin presenting it as an evil power. He probably meant both physical and spiritual death.

Why did Paul and God hold Adam responsible for the sinfulness of the race when it was really Eve who sinned first? They did so because Adam was the person in authority over and therefore responsible for Eve (Gen. 2:18-23).

Paul compared the manner in which death entered the world, through sin, and the manner in which it spread to everyone, also through sin. Death is universal because sin is universal. Paul's concern was more with original death than with original sin.

"Death, then, is due immediately to the sinning of each individual but ultimately to the sin of Adam; for it was Adam's sin that corrupted human nature and made individual sinning an inevitability."¹⁶²

5:13-14 Paul did not carry through the comparison begun in verse 12 here. If he had it would have been "so righteousness entered the world by one man and life through righteousness." Evidently Paul broke off his statement because he wanted to develop the case of Adam. Verses 13-14 explain verse 12. He returned to the thought begun in verse 12 in verse 18.

The point of these verses is that people died physically before God gave the Mosaic Law. If there is no law, there can be no transgression (cf. 3:20). Since death is the penalty for sin, why did those people die? The answer is they died because of Adam's sin. The corporate sinning of all people "in" Adam accounts for the universality of death.

The idea that people should involuntarily suffer punishment because of the sins of another is repugnant to us. Nevertheless as the head of the human race, Adam's actions resulted in consequences that his descendants had to bear. Likewise any representative leader's decisions result in consequences his followers must bear. For example, when our president decides to sign into law some piece of legislation it becomes binding on everyone under his authority. Similarly we all bear physical characteristics that are the product of our parents' action of producing a child. It is just one of the facts of life that we all suffer the consequences of the decisions of those who have preceded us and are over us (cf. Heb. 7:9-10). Some of those consequences are good for us and others are bad for us. We have all been born sinners because of Adam's sin. Some people rebel against God because of this. However, God has promised not to reckon our sins to us if we will trust in His Son (2 Cor. 5:19). He has provided a way to secure pardon.

"Romans Five does not talk of a nature of sin received by us from Adam, but of our being made guilty by his act. We were so connected with the first Adam that we did not have to wait to be born, or to have a sinful nature; but when Adam, our representative, acted, we acted. . . .

"Every little white coffin,--yea, every coffin, should remind us of the universal effect of that sin of Adam, for it was thus and thus only that death passed to all men.'"¹⁶³

Adam was a "type" or "pattern" (Gr. tupos) of one who would follow him, namely Jesus Christ. Adam's act had universal impact and prefigured Christ's act, which also has universal impact. The point of similarity between Adam and Christ is that what each did affected many others. Each communicated what belonged to him to those he represented.

"Adam came from the earth, but Jesus is the Lord from heaven (1 Cor. 15:47). Adam was tested in a Garden, surrounded by beauty and love; Jesus was tempted in a wilderness, and He died on a cruel cross surrounded by hatred and ugliness. Adam was a thief, and was cast out of Paradise; but Jesus Christ turned to a thief and said, Today shalt thou be with Me in Paradise' (Luke 23:43). The Old Testament is the book of the generations of Adam' (Gen. 5:1) and it ends with a curse' (Mal. 4:6). The New Testament is The book of the generation of Jesus Christ' (Matt. 1:1) and it ends with no more curse' (Rev. 22:3)."¹⁶⁴

5:15-17 The effect of Jesus Christ's act on people was totally different from that of Adam's and vastly superior to it, as "much more" indicates. "Much more" here shows that Jesus Christ did not just cancel the effects of Adam's sin, but he provided more than Adam lost or even possessed, namely the righteousness of God! Paul probably used the phrase "the many" to highlight the importance of Adam and Christ who were individuals (cf. Isa. 53:11-12; Mark 10:45). In the case of Adam, "the many" means all people, but in the case of Christ, "the many" means all who receive the benefit of His act, all believers.

In Adam's case a single sin by a single individual was sufficient to bring condemnation to the whole human race. In Christ's case one act of obedience, which the transgressions of many people made necessary, was sufficient to bring justification to all those who believe in Him (v. 16).

The consequence of Adam's sin was death reigning over mankind. The consequence of Christ's obedience was mankind reigning over death (v. 17). This implies the believer's resurrection and participation in Jesus Christ's reign as well as our reigning in this life.

5:18-19 These verses summarize Paul's point, as indicated by "So then" or "Consequently." They also complete the thought that Paul broke off at the end of verse 12. "Transgression" or "trespass" (cf. vv. 15, 16, 17) highlights the deliberate disobedience of Adam (v. 19; cf. Gen. 2:17). Many will become righteous (v. 19) both forensically (justified), as they believe, and practically (glorified). "The many" here, of course, means the justified.¹⁶⁵ The obedience of Christ is a reference to His death as the ultimate act of obedience rather than to His life of obedience since it is His death that saves us.

"There is no more direct statement in Scripture concerning justification than we find in verse 19 . . ."¹⁶⁶

5:20-21 One of the purposes of the Mosaic Law was to increase the sinfulness of people. It did so at least by exposing behavior that was until then not obviously contrary to God's will. God did this to prove man's sinfulness to him.

"The fact and power of sin' introduced into the world by Adam has not been decreased by the law, but given a new dimension as rebellion against the revealed, detailed will of God; sin has become transgression' . . . [cf. 7:13; Gal. 3:19]"¹⁶⁷

However when God provided Jesus Christ, He provided grace (favor) that far exceeded the sin that He exposed when He provided the Law. We could translate "abounded" or "increased" (v. 20) "superabounded."

"The apostle waxes almost ecstatic as he revels in the superlative excellence of the divine overruling that makes sin serve a gracious purpose."¹⁶⁸

Verse 21 is the grand conclusion of the argument in this pericope (5:12-21). It brings together the main concepts of sin and death, and righteousness and life. Effectively Paul played down Adam and exalted Jesus Christ.

"Paul often thinks in terms of spheres' or dominions,' and the language of reigning' is particularly well suited to this idea. Death has its own dominion: humanity as determined, and dominated, by Adam. And in this dominion, sin is in control. But those who receive the gift' (v. 17) enjoy a transfer from this domain to another, the domain of righteousness, in which grace reigns and where life is the eventual outcome."¹⁶⁹

Contrasts in Romans 5:12-21170
Two men	Adam (v. 14)	Christ (v. 14)
Two acts	One trespass in the garden (vv. 12, 15, 17, 18, 19)	One righteous act on the cross (v. 18)
Two results	Condemnation, guilt, and death (vv. 15, 16, 18, 19)	Justification, life, and kingship (vv. 17, 18, 19)
Two differences
In degree (v. 15)	Sin abounds	Grace superabounds
In operation (v. 16)	One sin by Adam resulting in condemnation and the reign of death for everyone	Many sins on Christ resulting in justification and reigning in life for believers
Two kings	Sin reigning through death (v. 17)	Grace reigning through righteousness (v. 21)
Two abundances		Of grace (v. 17)
		Of the gift of righteousness (v. 17)
Two contrasting states	Condemned people slaves of sin by Adam	Justified people reigning in life by Christ

This section (5:12-21) shows that mankind is guilty before God because all of Adam's descendants are sinners by virtue of Adam's sin. Earlier Paul wrote that we are all guilty because we have all committed acts of sin (chs. 3-4). Jesus Christ's death has removed both causes for condemnation righteously, guilt for personal sins and guilt for original sin. This section helps us understand our union with Christ that Paul explained further in chapter 6.

College: Rom 5:1-21

III. 5:1-21 - GRACE AND ASSURANCE

How does Romans 5 relate to the overall development of Paul's argument in this epistle? In my opinion it should be regarded as the conclusion of the discussion that began at 3:21. The main subject continues to be the presentation of grace as the only effective way of salvation. In 3:21-31 Paul explains the essence of grace as the free gift of God's righteousness to sinners, a righteousness established by the propitiatory sacrifice of Jesus Christ and received by faith apart from works of law. In ch. 4 he shows that being counted righteous (i.e., being justified) by faith has always been God's way of saving sinners, citing especially the example of Abraham. Now in ch. 5 the Apostle sets forth one of the most important immediate results of justification by faith, namely, assurance of salvation.

In one way or another almost all commentators describe ch. 5 this way. They use a variety of terms but say the same thing, i.e., that this chapter presents the results, fruits, benefits, blessings, effects, or consequences of justification by faith. Though these benefits may be enumerated in various ways (e.g., peace, hope, joy), they all may be summed up in one word: assurance .

A. ASSURANCE OF PERSONAL SALVATION (5:1-11)

The first half of Romans 5 shows how justification by faith yields a genuine sense of assurance of personal salvation, a conviction of being at peace with God and accepted by God. The main point of the passage is "the certainty of Christian hope" (Moo, I:317), or the "certainty of salvation" (Erdman, 61). Its theme is that "those who have been justified by God have peace with God" (Cranfield, I:257-258). "Such peace with God, such access to a loving Father, such unclouded hope of glory, are the sure and inevitable blessings of all who are justified by faith" (Erdman, 64). This is what these verses teach.

A sense of personal assurance is the privilege of every Christian, and we cannot overemphasize the blessedness of it. Unfortunately, many Christians do not have this sense of assurance, mainly because they do not understand its proper basis. What is that proper basis? It is the knowledge that we are justified by our faith in the atoning blood of Jesus Christ. That is the point of 5:1-11.

1. Justification by Faith Is the Key to Assurance (5:1-2)

5:1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ . . . . "Therefore" introduces the practical conclusion to be drawn from the presentation of grace in 3:21-4:25. "Since we have been justified through faith" sums up the main point of that passage and states the heart of grace. The verb is aorist (past) tense, indicating that justification is an event that has already occurred in the experience of Paul's Christian readers. This past act, however, produces a continuing state of being justified, so that the Christian is a justified person, a forgiven person. "Through faith" indicates the means by which we first became justified, and also the means by which we remain justified.

The main point here is the cause-and-effect relationship between justification and peace: because we have been justified, "we have peace with God." This refers to an objective state of peace, a cessation of hostilities and an end of enmity between God and the sinner. The relation between God and unbelievers is a kind of warfare; each is the enemy of the other. The unbeliever fights against God in rebellion, lawlessness, and fear; God's righteous holiness is turned against the sinner in wrath and hatred (Ps 5:5-6). But God's righteous love initiates a process of reconciliation (5:10-11), leading to this state of peace in which we are no longer God's enemies but are his friends. The key element in this process of reconciliation, of course, is "the death of his Son" (5:10); thus Paul says our peace with God comes "through our Lord Jesus Christ."

This peace is an objective state, not a subjective feeling; but we may rightly infer that peace as a subjective state of mind is the natural consequence of being at peace with God and knowing it.

This latter point - knowing it - is crucial for attaining subjective peace. The fact is that Christians truly are justified and truly are at peace with God; but often because of confusion concerning how faith, works, and justification are related, they do not understand their own status before God and do not have true inner peace. This is why it is so important to understand what Paul is teaching about law and grace in Romans 1-4. Only when we understand that we are justified by faith apart from works of law (3:28) can we have this inner peace, which is a basic element of assurance of salvation.

Beginning with the state of enmity, the following sequence of events thus takes place: God's love sent Jesus to die in our place, removing God's own enmity toward us. We accepted God's offer of reconciliation in faith, giving up our enmity toward him. God then bestowed his gift of righteousness upon us, i.e., he justified us. This was the beginning of our objective state of peace with God. Because we understand the meaning of these events, we have a feeling of inner peace. In other words, because we know that we are in a right relationship with God, we have assurance of our salvation. We know that if we were to die now, or if Christ were to come at this moment, we would be saved, because we will meet him as friends and not as enemies.

Verse 1 contains a textual variation for the verb translated "we have." In some ancient manuscripts this verb is indicative, a statement of fact: "we have peace with God" (NIV, NASB, KJV, RSV, NRSV). In other manuscripts it is subjunctive, an exhortation: " let us have peace with God" (see Goodspeed, Moffatt, NEB, Phillips). Though the latter has better textual support, the former makes more sense in the context and is preferred by most commentators, including myself. As Lard says, "Peace is a fact which results from justification, not something which the justified are merely exhorted to have, but may not have" (153).

5:2 Verse 2 continues the thought by speaking of Jesus as the one through whom we have gained access by faith into this grace in which we now stand. The work of Jesus is always the cause of our salvation, the meritorious ground or basis which makes it possible. "By faith" is simply the means by which we personally receive the gift of grace made available through his work.

Because of the demonstrative pronoun, "this grace" must refer specifically to something named in the preceding verse. Paul is most certainly referring to the state of justification (Murray, I:160; Cranfield, I:259), though he may also mean the state of peace with God. Most likely "this grace" includes both, since they are inseparable.

In any case Paul describes "this grace" as a state or sphere that is entered and in which one stands . The idea of entering grace is seen in the phrase "we have gained access." This is not the best translation; the language suggests personal accomplishment ("gained") rather than a free gift. Also, "access" suggests the continuing availability of grace as needed, which is not the idea here (Mounce, 134; Moo, I:308). The word for "access" is better rendered "entry" or "introduction" (NASB); this is consistent with the preposition "into" ( eis ) before "grace" (Lard, 154; Moo, I:308). The idea is that at a certain point of time we entered into the state of grace; we were introduced into it by Jesus Christ.

Paul also says grace is a state "in which we now stand," within which we securely rest. " We stand translates a perfect tense, used in the sense of the present," says Morris (219). The idea seems to be that of a continuing, abiding existence within the state of grace, rather than a sporadic, revolving-door, "now you're in, now you're out" condition. The word "to stand" suggests that our position in grace is firm and secure, rather than tentative and precarious (see Stott, 140). We are standing on a firm foundation, rather than clinging by our fingertips to some weak and tattered cord.

The point is that grace is like a room into which we enter by the door of Jesus Christ, a room which becomes our refuge and in which we continue to dwell. It is the sphere of our Christian existence, "the sphere of God's grace" (NEB) as opposed to the sphere of law.

Verse 2 concludes with these words: And we rejoice in the hope of the glory of God. This affirmation is parallel to "we have peace with God" in v. 1. "Peace" is our present relationship with God; "hope of glory" (Col 1:27) points to our future heavenly inheritance.

"The glory of God" (see 3:23) in this verse is surely a reference to the final, eschatological revelation of God's majesty and splendor (Lard, 155; Cranfield, I:260). Our hope is not only that we will one day behold his glory (DeWelt, 73), but that in a limited sense we will actually participate in it (Murray, I:162) or partake of it (MacArthur, I:280). The latter will be true in the sense that we will have a glorified body like the glorified human body of Christ (8:29-30; Phil 3:21; 1 John 3:2), and in the sense that we will actually dwell in the beneficent radiance of God's glorious presence (Rev 21:3-4, 23; 22:4-5).

Paul says that we who are justified by faith and have peace with God have hope of this glory. As noted earlier (4:18), in the Bible the Christian's hope is not an uncertain wish or an unfounded longing, but a confident expectation of our future possession of all the elements of salvation not yet received (Cranfield, I:260; Stott, 140). Its object is not simply what we want to happen, but what God has promised will happen (see 2 Tim 1:12). See Newman and Nida, 93.

As such, biblical hope is the heart and core of the Christian's assurance of salvation. As we saw under 5:1, assurance includes first of all the subjective peace of mind that comes from knowing we are at peace with God now that we are justified by faith. We are sure of our present relationship with God. But here we see that our assurance also includes a blessed confidence about the future . We have neither anxiety nor terror as we look ahead to the day of judgment, because we know that the same justifying blood of Christ that brought us into this present relationship with God will continue to cover us and will be our passage into future glory.

No wonder "we rejoice"! The same or similar words are translated "brag" or "boast" in earlier texts (2:17, 23; 3:27; 4:2), but "rejoice" is proper and preferred in this context (as in 5:3, 11). It is a stronger concept than ordinary rejoicing. Murray calls it "exultant rejoicing and confident glorying" (I:161); Cranfield adds "jubiliation" (I:259). This "exceeding great joy" rests upon the hope described above; it is the natural product and companion of assurance.

2. Tribulations of Believers Do Not Nullify Assurance (5:3-5)

In this fallen world everyone suffers the general ravages of sin, sickness, and death; but Christians often suffer even more in the form of persecution from Satan and from the unbelieving world. When this happens we are strongly tempted to doubt our salvation and to question the very love of God. Thoughts like these form in our hearts: "If God really loves me, why does he let these things happen to me? It seems as if God has abandoned me; he must be punishing me for my sin. Maybe there is no God, and heaven is a myth."

This seems to be the kind of potential situation Paul is addressing in these verses. He has stressed the reality of our peace and hope that are based on the knowledge that we are justified by faith in Christ's blood. But he knows that the hope of future glory is sometimes hidden by the dark clouds of present suffering. So he reminds us that within the broad scope of God's sovereignty and love, not even tribulations can nullify our assurance of salvation. In fact, they actually strengthen it.

5:3-4 Not only so, but we also rejoice in our sufferings . . . . "Sufferings" (afflictions, hardships) is a strong term and refers to the experiences of life that press down upon us and crush us both physically and mentally. Here they include the kinds of suffering shared by all people (e.g., hunger, war, disease, death), as well as persecutions directed specifically toward Christians. The latter are not just end-time tribulations, but include the constant hostility and ongoing opposition of the unbelieving world.

Here Paul makes the unlikely assertion that we rejoice in such suffering. In v. 2 he says we rejoice in our hope, which makes perfectly good sense. But now he says we also rejoice in the very things that would seem to negate and bedim that hope. In fact, he says that in an indirect way, such sufferings even increase our hope!

This does not mean that we should deliberately seek such suffering, like masochists; nor does it necessarily mean that God is purposefully causing us to suffer, contrary to a popular idea. It is rather a recognition of the fact that, now that suffering is present in the world and is inevitable for Christians, God is able to use it in such a way that it actually adds to our assurance (8:28). Thus the Bible consistently describes the afflictions of Christians as positive experiences that produce joy and blessing. See Matt 5:4, 11-12; Acts 5:41; 2 Cor 4:17; 12:9-10; 2 Thess 1:4-5; Jas 1:2-4; 1 Pet 4:12-14.

Paul does not go into great detail in explaining how tribulations produce hope. He mentions only three steps: because we know that suffering produces perseverance; perseverance, character; and character, hope. First, suffering produces perseverance. This is uJpomonhv (hypomonç ), often translated "patience." It means patient endurance, steadfastness, the ability to bear and to bear up under whatever comes along. The assumption is that the Christian is facing his sufferings in faith, with full confidence that God will work all things for good (8:28) and that he will provide the strength necessary for such perseverance. In other words, sufferings do not in and of themselves automatically produce endurance. Rather, when we enter into such sufferings while holding onto the hand of God, he himself works endurance within us through them and for them.

Second, perseverance works character. This is dokimhv (dokimç ), which belongs to a word group that refers to the process of testing or trying or proving something, and also to the state of having been tested or proved and thus of being approved. Here it means "the quality of provedness which is possessed by faith when it has stood up to testing, like the precious metal which is left when the base metals have been refined away" (Cranfield, I:261). The NASB more appropriately translates it here as "proven character." The idea is that sufferings are like a test which, when endured by the strength which God supplies, results in a quality of life and character that has been tempered and purified and demonstrated to be pleasing to God. (See Zech 13:9.)

Finally, proven character produces hope. This assumes that we as Christians are consciously aware that we have stood up under the trial of our sufferings, and that God has been with us and has not allowed us to be defeated by them. This gives us even more confidence in God, and the sense that nothing, not even the worst tribulations, can separate us from the grace of God and prevent us from entering eternal life. Thus our hope is strengthened and confirmed. As Morris says (221), "The Christian who has been tested has proved God's faithfulness and will surely hope the more confidently."

5:5 Assurance of salvation is ultimately based on the assurance that God really does love us, that he is truly on our side, that he is for us and not against us. The various trials and sufferings of this life can very easily cause us to lose sight of this crucial and basic truth of God's love. Thus here Paul stresses that no matter how severe our present trials may be, our hope is still secure because we know for a fact that God loves us.

And hope does not disappoint us . . . . The word for "disappoint" is more properly translated "does not cause us to be ashamed." The tense is present, but it points also to the future, especially to the end time when our hope will be fulfilled and we will be vindicated for continuing to hope "against all hope" (4:18). We will not be personally disappointed, nor will we have to feel humilation and shame in the face of mocking and ridicule from the enemies of Christ. Our hope is solidly based; it will not let us down now and will not prove vain in the future.

. . . because God has poured out his love into our hearts . . . . Our hope is certain because it is grounded upon the reality of the love of God. The original text is passive; it reads, "the love of God has been poured out." The NIV rightly identifies "the love of God" as "God's love toward us" ("his love") rather than "our love toward God." Only the former fits the context. "Into our hearts" refers to the soul or spirit (as distinct from the body), which includes the "conscious inner life" of the person (Schlatter, 122). Thus Paul is talking about how the love of God becomes present within our inner life and in a sense present to our consciousness. It becomes present within us by being "poured out" into our hearts. The imagery of "pouring out" represents the concept of abundance . God's love comes to us as a brimming and overflowing river (Bartlett, 61), in "immeasurable torrents" (MacArthur, I:283), in "unstinting lavishness" (Cranfield, I:263).

God's love is poured out into our hearts by the Holy Spirit, whom he has given us. This refers to the gift consisting of the Holy Spirit, who himself was poured out from heaven on Pentecost (Acts 2:17-18, 33) and who is poured out into the heart of each individual believer in the act of baptism (Acts 2:38; Titus 3:5-6). Here "given us" refers to the latter event.

The main question now is, how does the Holy Spirit pour God's love into our hearts? We must pay close attention to the wording. For one thing, Paul specifically says that the love of God itself is poured out, not the consciousness or awareness of it. Thus we must be careful not to limit the outpouring of love to the latter. Also, Paul does not specifically say that the pouring out occurs when the Spirit is given to us; the expression "whom he has given us" is simply a phrase describing the Spirit. Thus the outpouring need not be limited to the time when the Spirit is given. With these cautions in mind, we may identify three ways in which the Holy Spirit pours out God's love into our hearts.

First, as the divine author of Scripture, the Holy Spirit does pour out the knowledge of God's love into our hearts through the biblical testimony to the atoning sacrifice of Christ, which is the greatest possible demonstration of God's love (John 3:16; 15:13; Rom 5:8; 1 John 4:8-10). The fact that God loves us is objectively revealed in the very events of redemption; and the knowledge of this love is objectively recorded for us in the words of Scripture, which were given through the inspiration of the Holy Spirit. Our subjective knowledge or awareness of this love is thus poured out into our hearts by the Holy Spirit primarily through his inspired Word. We must be on guard here against unwarranted subjectivism.

Second, the Holy Spirit pours the love of God into our hearts as the agent by which the blessings of redemption are applied to us in the initial moment of our salvation. That God's love is poured out into our hearts somehow means that we now possess it. Exactly what do we possess? Not the love of God as the inner attribute of his nature, nor as the subjective attitude of his heart toward us. Rather, we possess the love of God in the concrete form of the gifts and blessings produced for us by and because of his inner affection toward us. In fact, the Holy Spirit himself is one of the primary gifts of God's love to us; when God pours out the Spirit into us (Titus 3:6), he is in that very event pouring out his love into us. The Holy Spirit in turn lavishly pours out further gifts of God's love, i.e., the renewing and regeneration of the new birth (Titus 3:5; John 3:5) and his ongoing, ever-present sanctifying power (8:13; Eph 3:16). This is why our hope does not disappoint us, because the Holy Spirit as the initial gift of God's love has already been poured out in us and is already present within us as the first-fruits of the fullness of eschatological glory (8:23), and as the earnest or down payment guaranteeing our full and final salvation (Eph 1:13-14). This is Paul's primary point.

Third, the Holy Spirit pours the love of God into our hearts by strengthening our inner conviction of the certainty of God's love for us personally. Most commentators tend to ignore the first two points above and to focus entirely upon this subjective experience. Dunn says Paul is referring here to "deep emotional experiences" common to Christians, especially the "awareness of being loved" (I:265). Moo says it means "the inner, subjective certainty that God does love us," as an "internal, subjective, yes, even emotional sensation" (I:312-313). The Spirit gives us a "fresh awareness" and "the assurance" of God's love (Mounce, 135; Murray, I:165).

Certainly we cannot deny that the Holy Spirit strengthens and sharpens our awareness of and faith in God's love as a part of his sanctifying work in our hearts. But we must be careful not to separate this from the first two points above, as if some purely subjective experience of God's love were the basis for our hope. However important this inward strengthening of the Spirit may be, our hope is not based on this subjective experience as such. The fact is that this subjective experience presupposes and supplements several prior objective realities: the atoning death of Christ, the Spirit's inspiration of Scripture, our hearing and obeying of the gospel, and our reception of the Holy Spirit himself in Christian baptism. All of these things together constitute the outpouring of the love of God into our hearts, and together they assure us that our hope will not make us ashamed.

3. Christ Died for Us While We Were Still Sinners (5:6-8)

The next six verses are an exposition of the point stated above, that assurance of salvation is ultimately based on the assurance that God really loves us. Here Paul explains how we can know for sure that God loves us, and he explains how this knowledge is the way to assurance.

One key element in Paul's argument is the distinction or contrast between what we were before we turned to God for salvation, and what we are now , in the present state of grace. The main point is this: if, while we were God's enemies , he loved us so much that he was willing to die for us, how can we think that he loves us any less now that we are his friends ?

The other key element in the argument is the comparison between the first and second transitions in the process of our salvation. The first one, already accomplished, is the transition from wrath to grace . The second, which is yet to come, is the transition from grace to glory . Which of these transitions is the more difficult, the more radical, the less likely and less expected? The first one, by far. Yet, because of his love and by the power of the cross, God has brought us through this first transition, through faith. The main point now is this: if we have already experienced the first transition, which was infinitely unlikely and even impossible from the standpoint of human expectation, how much more can we confidently expect God to bring us through the second transition as well? We came through the first one by faith apart from works of law; are we now trying to make the second one somehow more difficult than the first?

In this present section (5:6-8) Paul focuses on what we were , prior to the first transition. His point is that no matter how miserable and hopeless our condition was then, God still loved us so much that Christ died for us.

5:6 You see, at just the right time, when we were still powerless, Christ died for the ungodly. Manuscripts differ slightly as to the transitional words at the beginning of v. 6. Some have ei[ ge ( ei ge ), "if indeed"; others have e[ti gavr ( eti gar ), "for nevertheless." The latter is preferred; gar provides an explanatory link with vv. 3-5. The love of God has been poured out into our hearts, and we have hope, because we have heard the gospel of the cross.

As Godet says (191), this verse "describes the miserable condition in which we were at the time when divine love was extended to us." First, we were ajsqenhv" (asthençs ), "powerless, weak, helpless, without strength." Here this means not the finiteness of the creature, but the helplessness of the sinner. It refers to that state of "moral sickness" in which we were mired (Godet, 192), "that helpless weakness of sin which so incapacitated us as to render us incapable of goodness" (MP, 332). Also, we were totally helpless to do anything about it; we were unable to save ourselves.

Second, we were ajsebhv" (asebçs ), "wicked, ungodly" (see 1:18; 4:5). This means that we were in a state of opposition to God and his law, and were totally undeserving of his loving forgiveness. It means that we were standing in his wrath, since the wrath of God is against all the wickedness ( asebeia ) of men (1:18).

These adjectives describe the condition of the whole fallen human race, and the plight of each individual in our unsaved state as God viewed us in his foreknowledge from the perspective of eternity past. ("We" refers to all human beings.) Even then he loved us so much that he planned the atonement (Rev 13:8); and "at just the right time" in history (see Gal 4:4), Christ came and died for us. This explains how God is able to justify the wicked (asebçs ), as 4:5 declares. As the saying goes, "Love will find a way."

In the expression "Christ died for the ungodly," the word "for" is uJpevr ( hyper , v. 8 also). It means "for" in the sense of "on behalf of, for the sake of." Though some question this, it can also mean more precisely "in the place of, instead of." In other words, it can have the connotation of substitution; and when used here for the death of Christ it connotes the substitutionary atonement. Harris ("Prepositions," 1196) explains that the word originally meant "over" or "above." Thus the meaning "on behalf of" seems "to have arisen from the image of one person standing or bending over another in order to protect or shield him, or of a shield lifted over the head which suffers the blow instead of the person." It is easy to see how it would also come to mean "in the place of."

5:7 Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. This verse raises a number of exegetical questions. One is whether the adjectives "righteous" and "good" are meant to be neuter or masculine (in the genitive they have the same form). If the former, Paul is saying it is difficult to find anyone who will die for a just and good cause . If the latter, "a righteous man" and "a good man" are correct. The latter seems the better choice, since the comparison is with Christ dying for people rather than a cause.

Another issue is whether the "righteous man" and the "good man" are basically the same, or whether there is a significant distinction between them. Those who take the latter view usually say the "good man" is somehow better and more likeable than the other, and that Paul is thus presenting a progression of thought: "It's really hard to find anyone who would give his life for a pedantic, holier-than-thou legalist, but you might find some who would die for a nice, generous, neighborly sort of guy."

I agree with Hendriksen, though, that such efforts to distinguish these words in this text amount to "over-interpretation." The distinction, he says, "should not be pressed" (I:172-173). The two clauses are best understood as saying the same thing in different ways. The first says it negatively: scarcely ever will anyone die for a righteous man. The second says it positively: well, maybe - possibly, perhaps - someone could be found who would do this. And if this is such a rarity, it goes without saying that we might as well give up trying to find anyone willing to die for a wicked and unjust person!

But is this not the very point Paul is making? There is indeed someone who was willing to die for the weak and the wicked, namely, Jesus our Lord! Thus the contrast here is not between the righteous man and the good man, but between the (hypothetical) good and righteous man of v. 7, and the weak and ungodly persons of v. 6. The latter are the very ones for whom Christ died! And if it is so difficult to find someone who is willing to die for a good man, then how much more amazing it is that he died for weak and ungodly sinners! In view of this contrast, the love of God is magnified even more, as Paul now states:

5:8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. He died "for" us ( hyper , see v. 6) while we were weak, ungodly sinners. This was our condition in the mind of God when he determined to give his only-begotten Son to be the propitiation for our sins. What more could he do to show us that he really and truly loves us? This actually proves it, says Paul. The word for "demonstrates" has the connotation of proof. That Christ died for our sins, while we were sinners, is proof of his love.

This is why Paul can say that God has "poured out" his love into our hearts (v. 5). Whenever we hear and meditate upon the message of the cross, it floods our consciousness with the awareness of just how much God loved us and still loves us.

This is why we know our hope will not disappoint us. The reality of the cross is set over against whatever sufferings may come upon us. When suffering afflicts us and tempts us to doubt God's love for us and thus challenges our assurance, we must remember the cross. The worst suffering this world can inflict cannot silence the resounding voice crying out from the cross, "God loves you! God loves you!"

4. Our Hope Is Even More Secure

Now That We Are His Friends (5:9-11)

In this paragraph Paul brings into full view the contrast between what we were and what we are, and the relative ease of the remaining transition from grace to glory as compared with the already-accomplished transition from wrath to grace. Actually Paul's point here is that there are three stages in the Christian's spiritual journey, marked by the two transitions. In these verses they are named thus: (1) enemies; (2) justified and reconciled; (3) saved. The point is that if God's love has brought us from the first to the second stage, it will all the more surely bring us from the second to the third.

A more complete chart of these stages and transitions, based on this entire section (5:1-11) follows:

PAST PRESENT FUTURE Powerless (v. 6) Justified (vv. 1, 9) Glory of God (v. 2) Ungodly (6) Peace with God (1) Saved from Sinners (8) Standing in grace (2) wrath (9) Enemies of Rejoicing in hope (2, 11) (Fully) saved (10) God (10) Rejoicing in suffering (3) God's love in our hearts (5) Holy Spirit within us (5) Under Christ's blood (9) Reconciled to God (10, 11) The key words in this paragraph are "much more." We may think of this passage as teaching us the "much more" of Christian assurance. We know that God has already brought us from wrath to grace through the greatest possible demonstration of his love, even though we were his enemies at the time. Therefore, now that we are his friends, we can have much more confidence that his love and Christ's blood will suffice to take us on to glory.

Verses 9 and 10 are parallel in form, both making this same point in different ways. Verse 9 emphasizes justification and thus our changed legal standing before God; verse 10 focuses on reconciliation and thus our changed personal relationship with God (Hendriksen, I:174). Each is an argument from the greater to the lesser, thus: "If God has already done the most difficult thing, reconcile and justify unworthy sinners, how much more can he be depended on to accomplish the 'easier' thing, save from eschatological wrath those who have been brought into such relationship with him" (Moo, I:318). As Godet puts it, "When one has done the most for his enemies , he does not refuse to do the least for his friends" (194).

5:9 Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! The opening words of this verse in the Greek are "Therefore much more." The word "therefore" shows that Paul is drawing a conclusion from the fact stated in v. 8, which is the "greater" element in his argument, v. 9 being the "lesser." The words "much more" are put here for emphasis.

The word "now" points to the present stage of our spiritual odyssey, as compared both with the past stage ("sinners," v. 8) and the future stage ("saved," v. 9b). Where are we, now ? In 5:2 Paul says we are "standing in grace," which he here says includes being "justified." This is an aorist participle, referring to the past act in which God declared us righteous, resulting in the continuing state of being justified (see 5:1).

"By his blood" refers of course to the blood poured out on Calvary when Christ put himself in our place and suffered the eternal wrath of God for us. It is the efficacious basis for our justification. God counts us as righteous because he accepts Christ's payment of our penalty in our place. We stand in justification because we are now standing under his blood, which is over us as a shield from God's wrath. Standing in grace thus includes standing under the blood. See 3:24-26.

Our future state is described as being saved from God's wrath. Here "saved" is future tense and refers to our final salvation on the day of judgment (see 13:11; 1 Cor 3:15; 5:5). "God's wrath" is the sentence of condemnation at the final judgment and eternal consignment to the lake of fire (Rev 20:14-15). This is the ultimate outpouring of divine wrath (1 Thess 1:10; 5:9; 2 Thess 1:7-9; Rev 6:16-17; 11:18). As Christians justified by Christ's blood, we know that this is not our destiny; "no wrath is reserved for the justified at the judgment seat" (Murray, I:171).

Paul continues to remind us that this is all because of Jesus Christ. We became and remain justified "by his blood," and we shall be saved from wrath "through him!" "There is therefore now no condemnation for those who are in Christ Jesus" (8:1), i.e., under his blood.

5:10 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! Here the form of the argument is exactly the same as v. 9, with the focus being on reconciliation rather than justification. The past-present-future theme is clearly stated: enemies, reconciled, saved. That the greater transition gives us assurance of the yet-to-come lesser one is emphasized by the repeated words, "much more."

The transition from being God's enemy to being in a state of reconciliation with him is as radical a transition as can be imagined. The worst possible situation a creature can be in is to be an enemy of God. This relationship of enmity includes, of course, the sinner's hostility toward and hatred of God (8:7; Col 1:21), which must be removed in the process of reconciliation. But it also includes God's hostility toward and hatred of the sinner (11:28), which must also be removed in this process.

It is a myth that God hates the sin but does not hate the sinner also. "You hate all who do wrong," says Ps 5:5. "The Lord detests men of perverse heart" (Prov 11:20). See also Deut 25:16; Ps 11:5; Prov 6:16-19; 16:5; 17:15; Jer 12:8; Mal 1:3; Rom 9:13. In the state of enmity, not only are we against God; he is also against us. "The face of the Lord is against those who do evil" (Ps 34:16; 1 Pet 3:12). "I am against you," are the words God hurls in the faces of sinners (Jer 21:13; 50:31; Ezek 13:8; 21:3; 26:3). This is the whole point of the wrath of God. It is his righteous judicial enmity toward those who are against him (1:18-32).

Paul's point is that, even while we were in this state of mutual hostility, God took the initiative to eliminate the enmity and bring about reconciliation between the warring parties. This means that the infinite and all-conquering love of God co-existed within his nature alongside his own enmity toward us in a kind of tension. But in accordance with his eternal wisdom, his love was able to find a way for him to give full expression to his righteous wrath and enmity, while at the same time offering reconciliation to repentant sinners. This "way" of course was "through the death of his Son," which was a propitiatory sacrifice that allowed God to pour out his wrath upon Jesus instead of upon us. Thus through the death of Jesus God's wrath is satisfied and his own enmity is set aside. This is the first step to reconciliation.

The second step is to confront sinners with the reality of what God has done, and to persuade them to give up their own enmity toward him and allow him to cancel his enmity toward them personally (5:11; 2 Cor 5:20). Only when this takes place does the reconciled state actually begin. At that point the "peace with God" of which 5:1 speaks begins to exist.

Now comes the argument from the greater to the lesser: "If God has done so much for his enemies, what will he not do for his friends?" (Erdman, 63-64). Being his friends, how much more can we now count on him to take us on to the final state of glory! God is no longer against us; he is for us (8:31), imperfect though we are. He surely will not abandon us now.

Again Paul refers to this future stage as "being saved," i.e., receiving the full and final salvation of heaven. "Through his life" refers to Christ's risen and glorified life as he exists at the right hand of the Father in his ongoing intercessory ministry (Mounce, 138). See 4:25; 8:34. This will come to a climax on the day of judgment, when Christ the Judge will himself intercede for us and continue to cover our sins with his blood and usher us into eternal life.

Paul's greater-to-lesser argument for assurance of salvation, based on the much more radical nature of the first transition as compared with the second, may be illustrated thus. The gap or chasm separating our former state (wrath) from our present state (grace) was like the Grand Canyon in its vastness; but the love of God and the cross of Christ were able to bridge that chasm, and we crossed the bridge through faith. Now, the gap separating our present state (grace) from the future one (glory) is like a small drainage ditch by comparison. Surely the same means that brought us across the first gap are more than sufficient to get us across the second one.

The three key factors mentioned by Paul as the means of bridging these gaps are first and most important, the love of God (vv. 5, 8); second, the cross of Christ as the product of that love (vv. 1-2, 6, 8-11); and finally, our faith as that which clings to the cross (vv. 1, 2). We must be especially aware of this third one. We must not think that from the standpoint of our own participation in this process of salvation, God is somehow making it harder for us to cross the second and smaller gap than it was for us to cross the first and greater one. If we made the first transition by faith apart from works, so shall we make the second. We were justified by faith in the beginning, we are justified by faith now, and we shall be justified by faith in the end.

5:11 Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. "This" refers to "shall be saved" in vv. 9 and 10, namely, our future salvation. Paul is reminding us that our salvation is not just future; it has already begun. We have already received the reconciliation and possess it now as the result of being justified now (5:9).

Thus even now our lives are filled with rejoicing in God . This is the same word used in vv. 2 and 3, where the NIV also translates it "rejoice." In 2:17, where the word probably has the connotation of bragging or boasting in God, Paul reproves the Jews for joyfully boasting in God in reference to his Law, or more specifically in reference to their own prideful use of that Law. Here in 5:11 Paul shows us how to rightfully boast or rejoice in God, namely, in reference to his grace . We are constantly overwhelmed with "jubilant exultation" (Cranfield, I:268) as we think about what God has done for us through Jesus Christ. And why should God's people not rejoice, asks Bruce, when they know that "the end to which they confidently look forward is no longer the outpouring of divine wrath but the unveiling of divine glory" (121)!

Finally we must call attention to the way Paul has exalted Jesus Christ throughout this passage as the one who has made grace and assurance possible. Ten times in these 11 verses the saving role of Jesus is thrust before our consciousness: "through our Lord Jesus Christ . . . through whom . . . Christ died . . . Christ died . . . by his blood . . . through him . . . through the death of his Son . . . through his life . . . through our Lord Jesus Christ . . . through whom." He, and not ourselves - what he has done, not what we have done or are doing - is the source and basis for our assurance of salvation.

B. THE ALL-SUFFICIENCY OF

THE DEATH OF CHRIST (5:12-21)

This section, which serves as the conclusion to the second main section of Romans (3:21-5:21), has a reputation for difficulty. No passage in the New Testament, says Barclay, "is more difficult for a modern mind to understand" (77). Long ago Lard (162-163) acknowledged these difficulties, but regarded them as "exaggerated." In a real sense Lard is right. There are some genuine exegetical problems here; but once four key questions are answered, the overall meaning of the passage becomes quite clear.

The first question is this: What is the purpose of this passage in relation to the epistle as a whole? This passage is best understood as continuing the theme of assurance that began with 5:1. In 5:1-11 Paul assures us that we can put all our hope and confidence in one saving act (the cross) of one man (Jesus Christ). We have pointed out how in those 11 verses the apostle makes 10 references to the saving efficacy of Christ and his cross. In light of this someone might begin to wonder, "Isn't this expecting an awfully lot from just one man?" This is indeed what the gospel asks us to believe, that essentially one act of just one man has the power to save the whole world from all its sins. It calls upon us to "put all our eggs in one basket," so to speak. But how can this be? Paraphrasing Winston Churchill, Stott (148-149) asks how can "so many owe so much to only one person"? As MacArthur words it (I:291), "How could what one man did at one time in history have such an absolute effect on mankind?"

In order to show that this is not as far-fetched as we might at first think, Paul calls attention to the man whose one act has already been demonstrated to have a universal effect upon the human race, namely, Adam. Then he uses this by way of comparison and contrast to show that the "one righteous act" of the one man, Jesus, will surely be just as efficacious and universal as the "one sinful act" of the one man, Adam - and even "much more" (5:15, 17). His argument moves from the lesser to the greater. If we can accept the fact that the one sin of a mere man has brought sin and death upon the whole world, then we can surely believe that the atoning death of the Son of God has brought salvation upon the whole world. The purpose of the passage, then, is to increase our confidence in the all-sufficiency of the death of Christ.

The second preliminary question is this: Does this paragraph teach the doctrine of original sin? It is not wrong to raise this question. Indeed, we cannot read Paul's many references to Adam and to the universal consequences of his one sin without wondering about it. Adam's sin brought death, judgment, and condemnation upon all; by his one sin all were made sinners. Does this mean that every child is conceived and born sinful, and born condemned to death and eternal punishment? Is this the main doctrine Paul wants to establish in this passage?

The fact is that at least since the time of Augustine (early fifth century), many in Christendom have used these verses to construct this very doctrine. Because the concept of original sin has had such a profound and far-reaching impact upon Christian thought as a whole, Barclay has rightly said that no passage in the NT "has had such an influence on theology as this passage" (77). The doctrine of original sin basically teaches that, in addition to physical death, Adam's first sin brought severe spiritual consequences upon all his natural descendants. The term itself refers not to that first sin but to the spiritual state in which children are conceived and born as the result of it.

Now the question is this: does 5:12-21 actually teach some form of original sin? Without doubt Paul is here affirming that Adam's sin did bring serious consequences upon all his offspring. Our understanding of the exact nature of these consequences depends upon how we interpret the terms "death," "judgment," "condemnation," and "made sinners" as used in the text. Many have tried to limit them all to physical death only, thus denying that 5:12-21 teaches any sort of original sin. Others believe that these terms, both in themselves and as compared with the blessings received from Christ, must refer to something much more serious than physical death by itself. Thus they conclude that this text does indeed teach original sin.

The biggest problem with this whole approach is that it implicitly assumes that Paul's main subject here is Adam and his sin and its consequences. But that is not the case. Paul did not write this passage just to teach a doctrine of original sin. Yes, he does declare that Adam's sin brought all these terrible things upon the human race, but that is not his main point. His main subject is Jesus and his cross and the universal, all-sufficient consequences of that saving event. His purpose is not to emphasize what happened to the race as the result of Adam's sin, but to emphasize what has happened to it as the result of Christ's saving work.

The fact is that it really does not matter which view of "original sin" one holds. Did Adam's sin bring only physical death upon us? Or did it also bring spiritual depravity - partial or total? Did it also make us guilty sinners, condemned to eternal punishment in hell? In the final analysis it does not matter what content anyone feels compelled to pour into the concept of "original sin," because Paul's main point is this: whatever the whole human race got (or would have got) from Adam has been completely canceled out for the whole human race by the gracious atoning work of Jesus Christ . Make the Adamic legacy as dire as you want: physical death, total depravity, genuine guilt and condemnation to hell. The whole point of the passage is that Christ's "one act of righteousness" (5:18) has completely intercepted, nullified, negated, canceled, and counteracted whatever was destined to be ours because of Adam. All the potential spiritual consequences of Adam's sin are intercepted even before they can be applied. The only consequence that actually takes effect is physical death, and it is countered with the promise of resurrection to eternal life.

This understanding of 5:12-21 and original sin has been clearly understood at least since the Reformation, when it was taught by Anabaptist writers, and is widely accepted within the Wesleyan tradition. Also, this principle has been most clearly stated in earlier Restoration Movement writings. As A.I. Hobbs succinctly puts it,

It should be emphasized that, under the reign of grace, whatever death was brought upon our race through Adamic sin by reason of his federal headship was annulled by reason of the federal headship of the second Adam. . . . What, without our will or consent, we lost in the first Adam, we have regained or shall regain in the second Adam, without our will or consent ("Conversion," 269).

Robert Milligan repeats this principle and concludes that "no man need, therefore, feel any concern or anxiety about the sin of Adam and its effects on his posterity" ( Scheme , 60). See also J.S. Lamar ("Ground," 105); McGarvey and Pendleton (336-337); and Lard (174).

What does this mean? It means that there is no doctrine of original sin taught in 5:12-21. No child is actually conceived and born under the curse of Adam's sin. If anything, this passage teaches a doctrine of original grace : every child is born under the grace of God, born saved, "born free" from all spiritual effects of Adam's sin, and born with the guarantee of ultimate freedom from all physical effects of that sin by means of the resurrection unto glory. God began to apply this "original grace" to the first generation of Adam's own children, in the same way that the results of the cross were applied retrospectively to believing adults in the pre-Christian era (3:25).

We are now ready for the third question: What is the scope of the words MANY and ALL as they are used in 5:12-21? These terms appear at crucial points in the text. "Death came to all men" (5:12). By Adam's trespass "many died," but Christ's grace overflowed "to the many" (5:15). Through Adam came "condemnation for all men," but through Christ came justification of life "for all men" (5:18). In Adam "the many were made sinners," but in Christ "the many will be made righteous" (5:19). Exactly who are meant to be included in these terms?

What is at stake here is this: if the answer given to the second question above is correct, as it so obviously seems to be, why do so many still believe and teach a doctrine of original sin? The answer lies in how they interpret "many" and "all" in the verses cited above.

Most interpreters, even those who hold to original sin, generally agree that there is no difference in scope between the two terms themselves. I.e., "many" and "all" refer to the same group of people. The term "many" is not intended to be set in contrast with "all," but rather in contrast with "one." Even though Adam is just one man, his one sin had consequences that extend to the many (i.e., more than one). Even though Christ is just one man, his one act likewise applies to the many . The term "all" is then used to convey the connotation of totality, but is not meant to be broader in scope than "the many." I am in total agreement with this.

Wherein lies the problem, then? It lies in the way these two terms are applied to Adam on the one hand and to Christ on the other hand. The most commonly-held idea seems to be that when these terms are used in relation to Adam's sin, they are completely universal in scope; but when they are used in relation to the work of Christ, they are more limited and restricted in scope and do not really mean "all." In Stott's words, "The 'all men' who are affected by the work of Christ cannot refer to absolutely everybody," as it does for Adam (159). Adam did indeed inflict the entire race with the consequences of his sin, but the atoning work of Christ canceled out these consequences only for the smaller group of those who are actually saved. "Original sin," however understood, thus remains intact for the rest of mankind.

One way of saying this is that Christ's one righteous act is able to cancel original sin for everyone, that it has the power or potential to do so; but in fact it does so only for those who consciously receive the gift of grace through faith (5:17). E.g., MacArthur says the passage teaches that "all can be made righteous in Christ," that "Christ's one sacrifice made salvation available to all mankind" (I:297, 302). Mounce says, "Just as condemnation spread to all, so also is the divine acquittal offered to all" (144).

More often, however, especially for those who hold to the classical Augustinian doctrine of original sin, the distinction between Adam's "all" and Christ's "all" is stated thus: the consequences of Adam's act extended to all who were in him or belonged to him when he sinned-which includes the whole race; but the consequences of Christ's act extended only to "all" who were in him or belonged to him when he died-which includes only the elect. "Both Adam and Christ would then be viewed as inclusive representatives whose actions can be considered as the actions also of those who belong to them" (Moo, I:340). In v. 18, says Mounce, the contrast is between "all who are in Adam" and "all who are in Christ" (145).

What I want to emphasize, however, is that all such approaches to 5:12-21 are false; all attempts to reduce the "many" and "all" when used of Christ to anything less than their scope when used of Adam must be rejected. The reason should be obvious: such a discrepancy in the numbers would negate the whole purpose of the Adam-Christ comparison! The question of assurance is this: can I have confidence that Christ's work is sufficient for taking away all my sins - and those of the whole world as well? Paul's answer is "Yes! You can have such assurance! Look at what has already been done as the result of his work: his one righteous act has already counteracted everything brought upon everyone by Adam. This is the stepping stone for our confidence that his work is capable of 'much more' (5:15, 17), i.e., it is capable of taking away all the consequences of our personal sins as well."

Thus to maintain the basic theme of assurance, we must insist that the terms "many" and "all" when used of Christ are at least as broad in scope as when used of Adam. Adam's sin brought sin, death, judgment, and condemnation upon every member of the human race; likewise Christ's atoning act brought righteousness, justification, and life upon every member of the human race. Schlatter (126) asks, "How is the work of the one through whom all are what they are canceled? Through the one who acts as effectively for all as the first one did" (italics added). The failure to acknowledge this is the greatest hindrance to a proper understanding of this passage; it is also the single most influential reason why many still believe this passage teaches a doctrine of original sin.

This leads to the fourth and final preliminary question: Does this passage teach universal salvation, then? Some believe that Paul's use of "all" and the inclusive "many" do indeed suggest universalism. Käsemann (157) asks, "Does not the hope of general restoration . . . come to expression here" if we take these terms seriously? Surely "all-powerful grace is unthinkable without eschatological universalism." Reflecting on 5:18 Dunn opines that we should not "exclude the possibility that Paul . . . cherished the hope of such a universal salvation . . . . How, after all, can grace be 'so much more' in its effect if it is less universal than the effect of death?" (I:297).

Many of those who limit the "all" to whom Christ's work applies in 5:12-21 do so because they think that to do otherwise is to embrace such universalism. For example, Stott very clearly implies that taking "all" to mean "everybody without exception" is "to believe in universal salvation" (159). Many have uncritically assumed this to be so.

The answer to the question, however, is NO! Romans 5:12-21 does not teach universal salvation, and taking the "all" and "many" who receive Christ's grace to refer to the whole human race does not entail such universalism. Why not? Because the primary focus of the passage as a whole and of these words specifically is how the work of Christ counteracts and cancels in their entirety the consequences of the one sin of Adam for every single individual. This is not a matter of possibility or potentiality; it is not just something Christ is able to do, or something that is offered to all and accepted by some. No, this is a reality; it is an accomplished fact; it has been done and will be done for the entire race; it is a sure thing.

However, Paul here absolutely does not say the same thing about the consequences for all our own personal sins . This is another matter altogether. As Romans has already made perfectly clear, the guilt and penalty for our personal sins are removed only through personal faith. The language of possibility and potentiality and "offered" applies to our personal sins, and 5:12-21 certainly implies that Christ's sacrifice is sufficient to take care of these also; indeed, this is the ultimate conclusion to which Paul's argument leads. But the universal language in the text applies only to what we have all received from Adam's sin.

In other words, from a practical point of view, this passage addresses the question of the spiritual state of infants when they are conceived and born. Do infants "inherit" anything from Adam, or is anything imposed upon them as the result of Adam's sin alone? Quite obviously so, particularly physical death. Paul affirms in 5:12 that death comes to all men as the result of sin, but this cannot mean personal sins since even infants sometimes die. Therefore death must come upon all because of Adam's sin. This is Paul's point in 5:13-14, where "those who did not sin by breaking a commandment" must refer to infants. (This is the force of the word kaiv [ kai ], "even," in v. 14.) It is likely that the language used in other verses (judgment, condemnation, made sinners) means that Adam's sin brought serious spiritual consequences upon infants as well.

The point of the passage, though, is that Christ's one atoning act cancels out all of these consequences for all infants. Because of Jesus Christ no infant is born sinful, depraved, or condemned. All do face the inevitability of physical death, but insofar as such death derives from Adam's sin, it too will one day be canceled out in the final resurrection from the dead. Every single baby is thus conceived and born in a redeemed or saved state (original grace!). The gifts of righteousness and justification and life are received universally and automatically by every infant as the means of salvation from Adam's sin. This is the only "universalism" in 5:12-21.

At the same time in this passage Paul alludes to the fact that babies grow up and reach the age of accountability and commit personal sins ("many trespasses," v. 17). Commenting on the "much more" in 5:15 McGarvey and Pendleton (336-337) say,

If we had only Adam's sin to answer for, then the teaching of this passage would establish the doctrine of universal salvation, for Christ's act completely counteracted Adam's act. But there are other sins beside that first one committed by Adam, and other punishments beside natural death. It is in its dealings with those that the range of Christ's act exceeds that of Adam, and it is here also that salvation becomes limited.

When a child reaches the age of accountability and begins to become responsible for his personal sins, he forfeits the original grace under which he has been living since conception. He comes under the wrath of God and bears the full consequences of the sins that he is now committing by his own choice. He has even forfeited the redemptive resurrection gained through the cancellation of the death derived from Adam. If he dies in his own sins, he will be raised from the dead, but not redemptively in a glorified body like that of Christ.

The only way to escape the consequences of one's personal sins is by conscious choice and personal faith. Since everyone does not so choose and believe, there is no universal salvation.

Thus the spiritual odyssey of the individual has four possible stages: (1) " Original sin ," even if this is understood to involve only the penalty of physical death as the result of Adam's sin. Many understand it to include much more, of course. The main point about this stage is that (except for physical death) it is theoretical or potential only; it is never actually experienced because it is intercepted and canceled for everyone by the all-sufficient work of Christ. Thus no one ever actually passes through this stage, and children are certainly not born in it.

(2) " Original grace ," which is the stage we enter when we first come into existence and under which we stay until we reach the age of accountability, thanks to the work of the Second Adam. All infants and young children are here, as are those whose mental abilities never develop beyond those of young children. This is a state of salvation and it is universal; thus the concept of "universal salvation" applies here.

(3) " Personal sin ," the stage all enter when they reach the age of accountability and lose the original grace under which they were born. Those in this stage are the lost, the unsaved. If they die here they will be condemned forever to hell.

(4) " Personal grace ," a term we might use for the position occupied by all believers, or those who have personally repented and believed God's gracious promises. This is a state of salvation, but it is not universal. It is available to all, but is entered only through personal choice.

This concludes our discussion of the four preliminary questions. In answering them I have tried to present the gist of Paul's teaching in 5:12-21 in a summary form. We are now ready to begin our verse-by-verse study of the passage, proceeding according to the following outline: a) Verses 12-14 show how the sin of one man (Adam) brought sin and death upon the whole world. In v. 12 Paul begins a thought that is not immediately completed. It is put on hold while he pursues some related ideas; then in v. 18 he picks it up again. b) In vv. 15-17 Paul presents a negative contrast between Christ and Adam, showing that Christ and his sacrifice are greater than Adam and his sin. c) In vv. 18-19 Paul completes the thought of v. 12 by declaring that Christ's cross completely cancels the consequences of Adam's sin. d) The final section, vv. 20-21, asserts the triumph of grace over sin and death.

1. One Sin of One Man (Adam) Brought

Sin and Death to All (5:12-14)

5:12 Therefore . . . . This first word in the verse indicates that Paul is about to draw a conclusion from something that serves as a premise or basis for it. Opinions vary widely as to what this premise is. Most find it in the preceding context. For some it is the reference to the death of Jesus in v. 10 (Lard, 164). Others say the premise is the entire section, 5:1-11 (Cranfield, I:271). Still others say it includes everything from 1:18 to 5:11 (Dunn, I:272). On the other hand, some actually find the premise in v. 12 itself (Williams, 172-173).

This is a difficult question, but the connection is probably both backward and forward. As stated above, at the end of v. 12 Paul seems to break off his main argument until he can lay down some related truths; then he picks it up again in v. 18, with 18a reiterating v. 12 and 18b stating the long-awaited conclusion. The progression of the main thought, then, is this: "Therefore, in view of what has just been said about the saving power of the death of Christ (5:1-11), and also because we know that an example of such vicarious power already exists in the person of Adam (5:12-14), we may safely conclude that the one righteous act of the one man Jesus Christ is definitely sufficient to bring salvation to all people."

. . . just as sin entered the world through one man . . . . The "one man," of course is Adam (v. 14), who along with Eve was responsible for introducing sin into the world (Gen 3:1-7). Since Adam was the head of his wife and in a real sense the head of the whole human family, he alone is singled out as the responsible party and also as a kind of pattern for Jesus (v. 14). The word for "sin" is aJmartiva ( hamartia ), which in this case refers not to a specific act but to the very principle or power of evil and lawlessness that enters like an invading force and takes root in the hearts of its willing victims (Godet, 204; Moo, I:331). "The world" (as in John 3:16) is the world of mankind, the sphere of human beings; sin had already entered the world of angels through the sin of Satan (1 John 3:8).

The main point of this statement is the phrase, "through one man," which is in the emphatic position in the Greek. To make his point that just one man (Jesus) is the source of all salvation, Paul is reminding us that just one man (and a lesser one at that) is the source of all sin.

. . . and death through sin . . . . This statement is highly condensed. Several words carry over from the first clause, so that the entire thought is thus: "And (just as) death (entered the world [of human beings]) through sin." In this case "sin" ( hamartia again) seems to refer to the first specific sinful act of Adam, his disobedience to the command about the tree of knowledge of good and evil (Gen 2:16-17). Just as this one man was the channel through which sin entered, his one sin was the channel through which death entered. Again we understand the entry to be limited to the world of human beings; we can draw no conclusions from this verse about death among animals (Schlatter, 127; Stott, 165-166).

To what specific kind of death is Paul referring here? Many rightly understand the Bible to distinguish three kinds of death: physical, spiritual, and eternal (Godet, 205). Physical death of course is the death of the body; spiritual death is equivalent to the soul's condition of sinfulness and depravity (Eph 2:1, 5; Col 2:13); eternal death is condemnation to hell or the lake of fire (Rev 20:6, 14). Some believe Paul is referring to all three kinds here (Hendriksen, I:185; MacArthur, I:295). Sometimes those who hold this view lump the last two kinds (spiritual and eternal) into the single category of spiritual death, and declare that Adam's sin resulted in both physical death and this inclusive spiritual death, or "total death" (Moo, I:332; Shields, 65; Mounce 141; Stott, 150). On the other hand, some contend that in this verse Paul means physical death only (Lard, 165-166; MP, 340; Murray, I:181-182). Morris (230) agrees that physical death is in mind, but believes that spiritual death is indirectly in view in that physical death is the sign and symbol of it.

In my judgment, Paul's primary concern in 5:12 is with physical death; this is clear from 5:13-14, where physical death is obviously in view (Godet, 205; Smith, I:85). Whether Paul considers anything else to be imposed upon the human race as a result of Adam's one sin must be determined by a consideration of 5:15-19. But at this point, to focus on spiritual death misses the main point of 5:13-14, where physical death even among babies is cited as evidence for the point about the "one man" in v. 12.

Paul is not just saying that death is the result of sin in general, and he is especially not saying that each individual's death is the result of his own sin. No, his whole point in 5:12-21 rests on the fact that the deaths of all individual human beings are the penal consequence of one sin of one man , Adam: "The many died by the trespass of the one man" (5:15a; Smith, I:85).

. . . and in this way death came to all men, because all sinned . . . . Up to this point, based on 5:12a alone, there is no reason to extend the sin of Adam and the resulting death beyond their entry point, namely, Adam himself. But 5:12b shows that there is more to it than this - much more. This part of the verse reveals the universal consequences of Adam's one sin. "In this way," i.e., through the one sin of the one man, "death came to all men." The word for "came" means "went through," "spread," or "permeated." Paul is saying that death "made its way to each individual member of the race . . . like a father's inheritance divided among his children" (Sanday and Headlam, 133).

If Paul had ended his thought here and gone directly to v. 13, the task of exegetes and theologians would no doubt have been considerably lighter. But this was not to be. Led by the Spirit, Paul added these four words: ejf= w/| pavnte" h{marton (eph' hô pantes hçmarton ). The last two words are not difficult to translate; they simply state, "all sinned," or "all have sinned" (as in 3:23). Thus sin, like death, is universalized: all die; likewise all sinned. Adam sinned, but everyone else sinned as well.

This leaves two major problems to be resolved. First, what is the meaning of eph' hô ? And second, in what sense have all sinned? Regarding the former question, some have taken the hô in eph' hô to be a relative pronoun referring back to the "one man" in 5:12a. Thus it has been translated "in whom," namely, "in Adam," the whole clause then meaning "in Adam all sinned." Augustine, who was following the common Latin translation in quo , accepted this view and used it as a significant part of the basis for his doctrine of original sin.

Modern interpreters agree that this is a poor translation of eph' hô . The antecedent is too far removed from hô , and "in" is not a common meaning for epi ( eph' ). By general agreement today eph' hô is taken as a conjunction introducing a dependent clause, and is usually translated "because." Thus the NIV translation, "because all sinned." I see no reason to disagree.

But this does not really help a lot, because it still leaves us asking in what sense "all sinned." I.e., how is the sin of all somehow the cause of the death of all, especially since the death of all has already been stated to be the result of the one sin of the one man, Adam?

Proposed answers fall into two categories. One approach is that the statement "all sinned" must be taken as referring to each individual's personal sins, as in 3:23. In this case each person dies because of his own sins. But how is Adam's sin involved? One view is that when we sin personally we are imitating Adam's sin; thus Adam's sin is still indirectly responsible for every person's death (Shields, 66; Barrett, 111). Another view is that Adam's sin imposes a corrupt nature on all his descendants, which causes them all to sin and thus incur death (Dunn, I:290; Cranfield, I:278-279; Batey, 73-74). Again, the relation between Adam's sin and our death is indirect.

In my judgment neither version of this view is acceptable. Once Adam is made only the indirect cause of death, rather than the direct cause, the main point of the passage - the analogy between Adam and Christ - breaks down. The "one man Adam vs. one man Jesus" theme (5:15-19) loses its punch (Morris, 232). Also, neither form of this approach can explain the death of infants, who have not sinned personally. (See Murray, I:183-184, for these and other arguments against this view.)

The other approach to "all sinned" is to posit some kind of union between Adam and his descendants, the result being that when he sinned, we all somehow sinned in or with him. Thus "all sinned" does not refer to the subsequent personal sins of each individual, but to a kind of collective sinning of all in Adam's one act of disobedience in the Garden of Eden. (Practically speaking, this view has the same effect as translating eph' hô as "in Adam.")

One version of this latter approach is to see all mankind as existing within Adam when he sinned, so that his sin literally was the sin of us all; thus we all are equally accountable for it and are punished for it (MacArthur, I:293, 296). An analogy is the relation between Abraham and Levi in Heb 7:9-10. When Abraham paid tithes to Melchizedek (Heb 7:1-2), Levi also "paid tithes, for he was still in the loins of his father" when Abraham tithed. In this same sense we were all in Adam's loins when he sinned; thus we also sinned.

The other version of this second approach is to treat Adam as acting as a representative for the whole race in his test regarding the tree (Lard, 167-168; Smith, 87). Thus Adam is called the "federal head" of all mankind (MP, 334). The analogy here is the relation between Christ on the cross and the whole human race. We were not in him when he died; but he died representatively for all (2 Cor 5:14), and the consequences of his death are imputed to others.

In my judgment this second approach is the better one, either according to its second version or as a combination of the two. (See Stott, 151-154.) "All sinned" does not refer to our personal sins, but to the one sin of Adam in which we all participated in some form, and for which we all suffer the penal consequences. We can offer no explanation for such an arrangement other than divine appointment. "All sinned in Adam as being in him. By divine appointment, Adam . . . stood for and represented the whole of his posterity" (Lard, 167). "When Adam sinned he was not just a man, he was mankind" (Smith, 84). "In Adam all sinned; in Adam all died" (Hendriksen, I:178). Thus, as Moo points out, "all die because all sinned" and "all die because Adam sinned" are both true, "because the sin of Adam is the sin of all" (I:338).

It is wrong, though, to conclude (as many do) that this understanding of "because all sinned" leads to the doctrine of original sin. I have explained in the introduction to this section why this is not the case.

5:13 Verse 12 introduces an intended comparison between Adam and Christ that is not completed. Only the "just as" portion (the protasis ) is given; the "so also" part (the apodosis ) is not stated. In 5:18-19 Paul will come back to the comparison and present it in two different ways. But before then, in 5:13-17 (sometimes treated as a parenthesis, as in the KJV), he pauses in order to verify and clarify what he says in 5:12.

In v. 12 two crucial points are made: one, that death is the result of sin; and two, that the death of all is the result of the sin of one man, Adam. Paul does not try to prove the first point, but 5:13-14 seems designed to prove the second point (Godet, 209; MP, 334; Murray, I:187). The proof lies in the fact that some people die even though they have never sinned personally, including babies, young children, and some with mental handicaps. Thus if sin is indeed the cause of death, the fact that such people sometimes die proves that the one representative sin of Adam must be that cause.

. . . for before the law was given, sin was in the world. But sin is not taken into account when there is no law. This and v. 14 are very difficult, and in my opinion can be understood only as an extremely condensed argument, some parts of which are assumed. We may wonder why Paul even brings up the Adam-to-Moses period, if his main proof is going to be infants. The answer seems to be that in the minds of his Jewish audience especially, the general nature of this period as a whole ought to prove Paul's point. This would seem to be the case based upon the combination of two factors: first, "where there is no law there is no transgression" (4:15); and second, the Law was not given until the time of Moses. Thus even though in the pre-Mosaic period people did things that were sinful, they could not be held accountable for them because there was no law. But the whole population in this period died anyway; therefore they must have died because of Adam's sin.

This train of thought would seem perfectly valid to many, especially to those who put such strong emphasis on the Law of Moses. So this is where Paul begins his argument, even though it is not where he ends it.

That "sin was in the world" before Moses' Law was given is indisputable (Gen 6:5, 11; 8:21; 18:20; Exod 9:27). It is also indisputable that "sin is not taken into account when there is no law," as Paul had already said in 4:15. The word for "taken into account" (used here and in Phlm 18) is an accounting term and means "to enter into the ledger or into the account of someone." This is the concept of imputation, though in this case Paul is talking about imputing one's own sins to one's own account. He says this does not occur when no law exists by which sins can be identified as violations of God's will. In such a case God does not impute sinful acts to a person's account and therefore does not punish him. But since people between Adam and Moses did suffer the penalty of death (v. 14a), they could only have died because of Adam's sin.

This reasoning would be sound except for one thing: there was law between Adam and Moses! True, the Law of Moses was not yet given, but Paul has already argued that law is revealed and known through general revelation (1:18-32; 2:14-15); and he has already declared that Gentiles or pagans are "without excuse" (1:20) when they go against this general revelation. Indeed, Paul named a whole list of specific sins (1:24-31) committed by pagans; and he specifically said that those who commit these sins know God's decree, that those who do so are worthy of death (1:32)! Also, we have every reason to believe that God instructed Adam and Eve regarding his moral law; it is ludicrous to assume that the only law they were given was the one about the trees (Gen 2:16-17). What they knew of God's moral law would thus have been handed down from generation to generation, supplemented by occasional special revelation (e.g., Gen 4:9; 6:13; 7:1; 9:1-7). Otherwise, how could Noah have functioned as "a preacher of righteousness" (2 Pet 2:5)? The fact that God destroyed the human race (except for Noah's family) because of their wickedness shows that they had law and were being held accountable for it. The same is true of Sodom and Gomorrah. Thus the idea that "there was no positive commandment" in the pre-Mosaic period except for Gen 2:16-17 is quite false (contra Bruce, 130; Trench, Synonyms , 244; Schneider, "parabaivnw ," 5:740; and Schlatter, 128-129).

But if this reasoning is not sound, why does Paul bring it up? Because the argument would no doubt have occurred especially to Paul's Jewish audience, and he brings it up to get it out of the way. Thus I am suggesting that between v. 13 and v. 14 Paul is assuming that his readers will remember what he has already said very plainly in 1:18-32 and 2:14-15, and will draw their own conclusions as to the invalidity of the argument. This unspoken caveat then sets the stage for Paul's own argument in v. 14.

The thought of 5:13-14a may be paraphrased thus: "We have said that all die because of Adam's sin. But what gives us any reason to think this? Let's consider first of all a common assumption. Some who agree that Adam must be the source of human death base this conclusion on the fact that people died between Adam and Moses, before the Law was given; and we know God does not hold people accountable for their sins where is no law. Thus (so this argument goes) since people died then, they must have died because of Adam's sin.

"Now, at first glance this argument seems sound, but I'm sorry to say that it does not hold together. Why not? Mainly because it assumes that there was no law in this period between Adam and Moses; but this is not true. You will remember my clear teaching that there was law during this period, and people knew that by breaking this law they deserved God's wrath. So if we are going to show that all die because of Adam's sin, we must find another argument."

5:14 "Let's stay with the period between Adam and Moses. In this era (as in all other times, of course), death came to all human beings, even over those not old enough to commit personal sins like the sin of Adam. The fact that infants sometimes die is all the proof we need for the truth that all die because of Adam's sins."

Nevertheless introduces Paul's own valid argument, in contrast with the abbreviated invalid argument from v. 13.

. . . death reigned from the time of Adam to the time of Moses . . . . This is clearly a reference to physical death, which is personified as a tyrant having everyone under its power in the period in question (and in all other times as well; see v. 17). To depict death as a reigning monarch emphasizes its universal scope, its oppressive domination, and its inescapable certainty.

. . . even over those who did not sin by breaking a command, as did Adam . . . . This is the key point of the whole argument in vv. 13-14; this is what proves the fact that Adam's sin brought death upon us all: death reigned, even over this group. The word "even" ( kai ) is important, because it focuses the argument on a group that is more narrow than the general population of the earth (contra Godet, 212; Moo, I:345-346). This group is described as "those who did not sin by breaking a command."

Who are in this group? It depends on what Paul means by the expression, "did not sin by breaking a command." The word "command" is not in the original; this participial phrase literally reads "the ones who did not sin after the likeness of Adam's transgression." The word for "transgression," paravbasi" ( parabasis ), is used in the NT here and in 2:23; 4:15; Gal 3:19; 1 Tim 2:14; Heb 2:2; 9:15. Its meaning is important, since many believe it is the key to identifying the group introduced by "even."

Parabasis literally means "stepping over a boundary, a deviation from the prescribed path or norm, a trespass, a transgression." In the NT it refers to breaking God's law, a transgression of his law. Here in 5:14, the group singled out by Paul did not sin according to the likeness of the parabasis of Adam. I.e., they did not transgress God's law in the same way that Adam did.

Most interpreters take this statement to mean that the law which Adam transgressed was crucially different from the law transgressed by those who lived between Adam and Moses. I.e., it was of such a nature that he could be held responsible for breaking it, whereas the latter group could not. The law Adam transgressed (Gen 2:16-17) is variously described as a direct command, an express command, an explicit command, an expressly revealed ordinance, a positive prohibition, a clear and definite divine commandment, a prohibition known to be a commandment of God. It is implied that no other command of this nature was given by God until the Law of Moses. Some add that the command to Adam was accompanied by a death sentence, and in this way was different from any laws between Adam and Moses (MP, 334-335; Moo, I:343). Thus it is concluded (by most interpreters) that the expression "those who did not sin by breaking a command" refers to everyone who lived between Adam and Moses, and not just to a special group such as infants.

The reasons I cannot accept this view are as follows. First, there were explicit commands and prohibitions (other than the command regarding the trees) between Adam and Moses, available in the beginning and sporadically thereafter by means of special revelation, and passed along as tradition to future generations. Also, the definitions usually given to parabasis in this context are much too narrow. It means transgression of the law, to be sure; but limiting such law only to that given through special revelation is indefensible. For example, in light of the emphasis Paul gives to general revelation in 1:18-32 and 2:14-15, the principle set forth in 4:15 (using parabasis ) surely cannot be limited to specially-revealed law. We should also remember that the laws known through general revelation also carry the death sentence and that this is known by those who break them (1:32).

Finally, the main difference between Adam's sin and the sins committed by the specific group in 5:14 was not a difference in the kind of law they transgressed, but rather in the way the law was transgressed. Adam's sin was indeed a voluntary, conscious, deliberate decision to disobey a command of God. But so were most sins committed by most people even before the Law of Moses came. It does not matter whether the law being transgressed was specially revealed or written on the heart; anyone deliberately breaking either kind of law was guilty of parabasis and thus was "without excuse" (1:20; 2:1). I.e., all lawbreakers during this period committed personal sins worthy of death.

But there is one way of sinning that is "not like the transgression of Adam" (NASB), i.e., not a voluntary, deliberate, personal sin. What is it? None other than the sin which everyone committed representatively in Adam in the Garden of Eden (5:12). This is the only kind of sin some people have committed, and even they sometimes die. Who are in this group? Infants, small children, and some with mental handicaps. These are the ones to whom Paul refers here in the "even" clause.

I am aware that many declare that Paul cannot be talking about infants here, but rather must be talking about adult sinners only (e.g., Cranfield, I:279; Dunn, I:276; Moo, I:345-346); or at least that he cannot be talking about infants only (Lard, 172). But it seems to me that this misses the whole point of Paul's argument, and severely weakens his case that Adam's sin is the cause of the death of all. Paul has made it clear that even sinners against general revelation are worthy of death and know it (1:32). Genesis makes it clear that the bulk of those who died in the Flood and in the cities of the plain deserved to die because of their own sin. Thus only a group (such as infants) who have committed no personal sins and who sometimes die anyway can truly prove Paul's point that the real cause of human death is the one representative sin of Adam.

Having established his point about Adam, Paul briefly points us back in the direction his original thought was beginning to take in v. 12, i.e., a comparison between Adam and Christ. He does this by stating that Adam was . . . a pattern of the one to come. "The one to come" refers to Christ, who was yet to come from Adam's perspective. The word "pattern" is tuvpo" ( typos ) or "type." Moo (I:346) explains that this word originally meant "the impression made by striking something," and that it came to mean "a form, pattern, or example." In the NT it refers to "those OT persons, institutions, or events that are seen to have a divinely intended function of prefiguring the eschatological age inaugurated by Christ." See Cranfield, I:283.

In what sense does Adam prefigure Christ? Only in this one point, namely, that just as Adam was only one man yet performed a single act that affected the entire world, so also was Jesus Christ just one man whose one act likewise affected the whole human race.

2. Christ and His Sacrifice Are Greater

than Adam and His Sin (5:15-17)

The main point in 5:12-21 is the one positive comparison between Adam and Christ, as just described. In this sense Adam is a type of Christ. But before Paul actually states this comparison (5:18-19), he pauses once again, this time to make it clear that in most ways Adam and Christ are very different . Even though the positive comparison he is about to draw is very important, so are the contrasts between Adam's one sinful act and Christ's one saving act.

5:15 But the gift is not like the trespass . . . . This statement is a heading over 5:15-17, telling us that the subject is the contrast between the negative results of Adam's sin and the positive results of Christ's cross. The word for "trespass" is paravptwma (paraptôma ), "a false step, straying from the path, departing from the norm." There is little difference between this and parabasis as used in 5:14. The word for "gift" is cavrisma ( charisma , closely related to cavri" [ charis ], "grace"). It refers to the gracious result that flows unto all from the one saving act of Christ, in contrast with the devastating result that comes upon all from Adam's trespass. What is this gift, this gracious result? Most likely it is the "gift of righteousness" (5:17), the imputed righteousness of Christ that results in justification (5:16, 18) and life (5:17-18).

The rest of this verse is the first of three different ways Paul expresses this contrast. Adam's side of it is stated thus: For if the many died by the trespass of the one man . . . . As Murray sums it up, "The one sin of Adam is the judicial ground or reason for the death of the many" (I:192). This point has already been made in 5:12 and proved in 5:13-14. The word "many" (see 5:19) is equivalent in scope to "all men" in 5:12 and 5:18. Here it is used in contrast with "one," i.e., even though Adam was only one man, what he did had consequences for many men (denoting all others as a totality). The word "died" is aorist (past) tense, pointing back to the first sin of Adam as the time when all came under the sentence of death (Lard, 177).

The other side of the contrast is stated thus: how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many! The words "much more" indicate that this is an argument from the lesser (Adam) to the greater (Christ). Some say this expression has a quantitative meaning, indicating the superiority of the power and effects of Christ's cross as contrasted with the power and effects of Adam's sin. It describes "the infinitely superior effectiveness" of Christ's act (Cranfield, I:284; see Mounce, 143; Stott, 161).

The quantitative superiority of Christ's cross is suggested by the word translated "overflow." God's grace and the gift that comes by it overflowed or abounded to the many (see v. 17). This means first of all that God's gracious gift reached out to embrace all who have been affected by Adam's sin, and has completely canceled and nullified the total consequences of Adam's sin for the entire human race. If it has not done at least this, then Christ's act is not even as powerful as Adam's sin, much less more powerful. This is the "original grace" explained in the introduction, above.

Second, the overflowing "much more" of Christ's cross means that the saved state into which it brings us is a state far better than what was lost in Adam. It includes "a better body than Adam ever had, a better life than he ever lived, a better world than he ever lived in, a world where Satan, and sin, and death can never come" (Lard, 178).

But most importantly, the overflowing "much more" means that the one saving act of Christ not only saves the entire race from whatever consequences have come upon us because of Adam's sin; it also is able to save the entire race from the consequences of their own personal sins, and does in fact cancel all such consequences for those who personally accept the free gift of grace through faith (MP, 336-337; DeWelt, 82). (We will see this point made in 5:16, where Paul refers to "many trespasses.") The saving work of Christ does not actually and in fact set the whole human race free from the effects of their personal sins; this would be universalism. Its application to personal sins is conditional and therefore limited. But the point is that the ability of Christ's cross to counteract mankind's personal sins means that its effectiveness extends far beyond the scope of Adam's sin. McGarvey and Pendleton (336) sum up this point very well: "We are here informed that the result of the sacrificial act of Christ fully reversed and nullified the effects of the act of Adam, and that it did even much more. The effect, in other words, had in all points as wide a range, and in some points a much wider range, than that of Adam's act." If not for this "wider range," most human beings would still be without hope, for "in addition to their sin in Adam," they have "other sins of their own for which to answer. The hope of the world lies, therefore, in the 'much more.'"

But some see another sense to the words "much more," called the logical sense, where the point is not the quantitative contrast between the two acts of the two men, but rather the superior degree of certainty we can have with regard to the efficacy of Christ's act, once we understand the nature and efficacy of the one act of Adam. This approach to "much more" presupposes the quantitative superiority of Christ over Adam. As Godet put it (216), "If a slight cause could bring sentence of death on all mankind, this same mankind will experience in its entirety the salutary effect of a much more powerful cause." He states the logic of Paul's argument thus: "Adam's offence has reached down to me, having had the power of subjecting me to death; how much more certainly will the grace of God and the grace of Christ combined have the power of reaching to me to save me!" Wiens says, "If such a little act has had a great and universal effect, how much more certain is it that a greater act will also extend to all men!" ("Exegesis," 48). See also Moo, I:349.

My inclination is to see both meanings, the quantitative and the logical, in Paul's reference to "much more." The former is surely emphasized as part of the contrast between Adam and Christ in 5:15-17, especially in the references to overflowing (v. 15), "many trespasses" (v. 16), and abundance (v. 17). The latter is even more appropriate, given the assurance theme that permeates this whole chapter. In view of what we know about Adam, we have all the more reason to put our total trust in the all-sufficiency of Christ's one saving act.

"God's grace" here probably refers to grace as an attribute of his nature. His loving grace overflowed to us in his decision to come to us in the person of "the one man, Jesus Christ," whose death provided for us the gift of righteousness and life.

Because of the widespread resistance to this fact, it is necessary to repeat here that "the many" to whom God's gracious gift has come are the same as "the many" who died from Adam's sin, and the same as the "all men" in 5:12 and 5:18. I.e., the term includes the whole human race, and it refers primarily to the complete cancellation of the effects of Adam's sin for all men. Any limitations we may place on "the many" (e.g., believers only, those who are "in Christ" only) begin to apply only when we get past this universal application to Adam's sin and are talking about individuals' personal sins.

5:16 Again, the gift of God is not like the result of the one man's sin . . . . This repeats the heading of v. 15 and introduces the second version of the contrast between Adam and Christ. Again the emphasis is on the infinite superiority of Christ's work. His saving act is much more efficacious than Adam's sin since it not only nullifies the universal results of that one sin but also is able to cancel the consequences of the personal sins of the many. It takes away the former unconditionally for all; it takes away the latter conditionally for believers.

"The one man's sin" is better translated "the one who sinned" (NASB). The gift again seems to be the gift of Christ's righteousness, on which our justification is based.

The judgment followed one sin and brought condemnation, but the gift followed many trespasses and brought justification. One contrast here is between "one sin" and "many trespasses." The judgment unto condemnation results from the single sin of one man; but the gift unto justification applies not only to this one sin but to many personal sins as well (and thus is quantitatively superior).

Another contrast is between the results of each man's act. On the one hand, Adam's sin brought "judgment" unto "condemnation." The word for "judgment" is krivma ( krima ), which is a judge's decision or verdict, usually an unfavorable one (see 2:2-3; 3:8; 13:2). Leaving no doubt that he is talking about a negative judgment, Paul says it is unto "condemnation" (katavkrima , katakrima ), a term used in the NT only here and in 5:18; 8:1. It refers to the sentence of punishment, not only as pronounced but also as carried out.

On the other hand, the free gift that comes from Christ, the gift of imputed righteousness (v. 17b), is unto "justification" (dikaivwma , dikaiôma ). This Greek word is used ten times in the NT, but it means "justification" only here. (In 5:18 it means "righteous act.") The only other noun translated "justification" is dikaivwsi" (dikaiôsis ), which is used only twice in the NT (4:25; 5:18). Exegetes think Paul used dikaiôma here because its ending matches the other -ma words in the verse: dwvrhma (dôrçma , "gift"), krivma ( krima , "judgment"), katavkrima ( katakrima , "condemnation"), cavrisma ( charisma , "gift"), and paravptwma (paraptôma , "trespass").

The key question concerning this verse is, what does Paul mean by "condemnation" and "justification"? He says Adam's sin brought condemnation, and Christ's cross cancelled the condemnation by bringing justification. Up to this point the apostle has mentioned only death as the result of Adam's sin, and contextually there has been no reason to think that he means anything more than physical death. But the language of this verse raises the question of whether something more serious must be added to the Adamic legacy.

Some are quick to answer no , nothing more than physical death is in view, even with these new terms. The "condemnation" means only the sentence of physical death, they say; and the "justification" means only the temporary suspension of this sentence allowing some time to live on the earth, then in the end resurrection from the dead (DeWelt, 78). We can agree that physical death is a judicial penalty and can rightly be called "condemnation." When katakrima is used in 8:1, however, it hardly seems limited to physical death, and is usually taken to refer to eternal punishment. Even the word krima ("judgment") is often used in this sense. Thus we are persuaded to think that by using the word "condemnation" Paul is telling us here that the death imposed upon all men because of Adam's sin is not just physical death, but includes eternal death also (see 6:23).

This conclusion seems all the more warranted when we realize that this condemnation received from Adam is counteracted with the "justification" received from Christ. In other contexts justification involves so much more than resurrection from the dead. Thus I believe we are wrong to limit it to that in this context. Here we should give it the meaning it has in other places, especially here in Romans, namely, the cancellation of eternal punishment in hell.

Indeed, this is exactly how almost everyone understands these two terms when they are applied to the "many trespasses" (personal sins) in this verse. Thus how can we give them a more limited meaning when applying them to Adam's sin and its consequences?

But when we interpret condemnation as eternal death in hell and justifiction as the cancellation of this eternal punishment, are we not opening the door to the doctrine of original sin? Not at all. But is this not the Augustinian view? No, it is not. True, the Augustinian doctrine of original sin says the condemnation of eternal death in hell comes upon all as the result of Adam's sin; but it omits the most important part of Paul's teaching, namely, that the original grace of Jesus Christ justifies all men insofar as Adam's sin is concerned. I.e., it completely cancels out this condemnation, so that in its eternal element it is never even applied.

5:17 For if, by the trespass of the one man, death reigned through that one man . . . . These words begin a third way of expressing the contrast between Adam and Christ, another way of explaining how the gift is not like the trespass. They add nothing to what has already been expressed in vv. 12-16. To say that death reigns emphasizes "the powerful and destructive sway it exercises over the affairs of human beings" (Hendriksen, I:181). The aorist tense again indicates the past point in time when death began to reign, i.e., when Adam sinned.

. . . how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ. The word translated "abundant provision" (the noun form of the verb "overflow" in v. 15) points again to the fact that the benefits of Christ's cross extend far beyond the scope of Adam's sin and are able to offset the "many trespasses" (personal sins) of v. 16. This suggests that the phrase "much more" may again be emphasizing the quantitative superiority of Christ's work. There is no doubt, though, that "much more" has a logical force here and is stressing the glorious certainty or assurance we can have with regard to Christ's gift of grace. As Godet explains it, it has already been established that the weaker cause (Adam's sin) has had serious universal effects; therefore how much more certain it is that the more powerful cause (Christ's cross) will have an even greater effect and an even wider extension (220-223). See also Lard (182) and MP (339).

Many interpreters seriously misunderstand the identity of "those who receive" here in v. 17b. They say that this expression refers only to adults or those old enough to personally make a conscious decision to accept the promise of grace. They see this as parallel to "many trespasses" in v. 16b. Since that phrase means personal sin, "those who receive" is taken to mean those who personally believe. Some see another dimension of death being introduced at this point, too. In addition to the physical death (only) which came to all through Adam's sin, they see these verses as referring to spiritual death, which comes only as the result of personal sins (DeWelt, 82-83; Smith, I:85-86).

A principal reason why many take this view is their understanding of the verb lambavnw (lambanô , "receive"). Again and again we hear that this verb "is active, and not passive," and therefore that it must refer to a personal, conscious decision (MP, 339; see Godet, 217, 221). "The reception is voluntary and active, not passive. It is the act of him who believes in Christ and obeys him, and of no other" (Lard, 182; see DeWelt, 83). The word indicates "choice and personal decision," says Moo; it refers only to "those who respond" (I:353). "The lambanontes are undoubtedly believers," says Käsemann (155). The grace of Christ is for all and sufficient for all and offered to all, but only believers will receive it (see Dunn, I:295, 297).

Now, we can agree that personal, conscious, voluntary, active choice is a condition for receiving grace for those who have committed personal sins. We can also agree that such persons are included in the discussion at least in vv. 16-17. But I believe it is a serious mistake to think that these are the only ones Paul has in view in these verses, and I believe it is contrary to fact to say that lambanô must refer only to the active, voluntary reception of grace.

Throughout these verses (15-17) where Adam and Christ are set in contrast to one another, the scope of those affected by both men is the same in all three verses. Adam's sin affected all , and so does the cross insofar as it cancels the results of Adam's sin for all . To deny this jeopardizes the main point of this whole passage, the all -sufficiency of Christ's cross. The reference to personal sins in this immediate text is in addition to the Adamic sin, but not instead of it. Also, as v. 16 indicates, it is likely that spiritual death (including eternal death) has been brought into the picture here, but there is no textual basis for regarding it as the result of personal sins only.

The key question, though, is whether lambanô necessarily means an active, conscious act. This seems to be a myth. Interestingly, in his TDNT article on this word, Delling (5-6) says this verb developed both active and passive meanings, and that the latter is predominant in the NT, especially in theological contexts. A survey of the many NT verses using this word shows that it can indeed refer to the passive reception of something, apart from a deliberate act of acceptance by the recipient. See, e.g., Luke 20:47; Acts 1:8; Rom 13:2; 1 Cor 4:7; 2 Cor 11:24; Jas 3:1; 1 Pet 4:10. The bottom line is that there is nothing in the word lambanô that requires us to limit "those who receive" to conscious, willing adults; the word is no less able to describe the passive reception of "original grace" by all those affected by Adam's sin, even in infancy or before. (See Murray, I:198.)

We conclude, then, that the primary reference in v. 17b (as in 15b and 16b) is to the universal application of grace to all mankind to counteract the results of Adam's sin, with the added assurance that this grace is abundant enough to erase the effects of our personal sins as well.

In vv. 15-16 Paul has spoken of the "gift" that comes to all through Christ; here he identifies its content as "righteousness." This is the "righteousness of God" (1:17; 3:21) established by Christ's atoning death and received by sinners through grace. Thus it is not something different from the "abundant provision of grace," but explains what this grace consists of. Receiving this gift of righteousness is the event of justification.

Those who receive the gift will "reign in life" through the power of this one man, Jesus. Rather than being slaves of the tyrant death, they themselves will reign in abundant life. "Reign" is future tense and refers to the yet-to-come resurrection of the body at the end time and to the gift of eternal life to be lived in the very presence of God. As Christians we are already partaking of the abundance of grace, especially justification, and we are already reigning in a spiritual way over sin (Rev 20:4, 6); but in the life to come we shall surely reign as kings in an unprecedented way! See Rev 1:6; 5:10; 22:5. (This is true of all children who die before reaching the age of accountability, and of all accountable persons who have personally accepted Christ's saving grace.)

3. Christ's Cross Completely Cancels the

Results of Adam's Sin (5:18-19)

Having established the fact that Christ's one act is different from Adam's sin in many ways, Paul returns to the main point he began with in v. 12. He now focuses on the one respect in which the two are equal, namely, the breadth or scope of the effects of the one act of each. Just as Adam's sin had a universal effect, so also did the cross of Christ. This point is intended to reinforce our assurance that the cross is worthy of our trust. We need not doubt its all-encompassing and all-sufficient power.

Actually this truth has been implicit throughout 5:15-17, even while Paul was emphasizing the contrasts between Adam and Christ (MP, 340). But it is necessary now to make explicit the one positive comparison Paul had in mind when he said that Adam was a type or pattern for Christ. Thus he now presents this comparison in a symmetrical, no-frills manner, stating it in two distinct ways.

5:18 Consequently, just as the result of one trespass was condemnation for all men . . . . This begins the first version of the comparison and basically sums up the content of v. 12, where Paul began to make this very argument before breaking it off for the parenthesis of vv. 13-17. No new concepts are introduced here.

The language is extremely condensed. A verb must be supplied ("the result was," NIV; "there resulted," NASB; "led to," NRSV). Also, some think the "one" refers to the one man , Adam, and read it thus: "through the trespass of the one man." This makes it parallel with 17a and 19a, they say (Cranfield, I:289; Dunn, I:283; Moo, I:354, 357). I believe it is best to stay with the NIV, though (Lard, 183; Hendriksen, I:182). Murray rightly says that "this rendering is more natural than 'through the trespass of one'" (I:199). Also, it makes explicit what is implicit throughout, that what is at stake is not just what one man can do, but what one act of one man can do.

The word for "condemnation" is katakrima again (see v. 16). Some limit this to physical death only (Lard, 185; MP, 339; DeWelt, 78, 83). But while physical death is no doubt included in the condemnation that comes from Adam, I believe that such a strong word as katakrima cannot be limited to that alone but must also include eternal condemnation (see 6:23; 8:1). This is all the more likely when we see that its opposite is justification (v. 18b). See the discussion under 5:16, above.

Through Adam's one sin this condemnation came upon "all men," the whole human race. Whether it was physical death only or both physical and spiritual/eternal death is largely irrelevant, since it has been totally nullified for "all men" by the cross, as the rest of the verse shows.

. . . so also the result of one act of righteousness was justification that brings life for all men. This is the long-delayed completion of the thought begun in v. 12. Again some say the "one" refers to the one man , Jesus (Moo, I:354; Dunn, I:283), but I disagree and concur with the NIV. The word for "act of righteousness" is dikaivwma ( dikaiôma ), the same word used for "justification" in 5:16. Sometimes it means "ordinance" of the law (2:26; 8:4), but "righteous act" is also a valid meaning (Rev 15:4; 19:8). The latter is appropriate here, since it is being contrasted with the one (sinful) act of Adam (Murray, I:200; contra Morris, 239).

What is this "one act of righteousness"? No doubt it means the atoning death of Jesus on the cross (Lard, 185; MP, 340; Schlatter, 131). Many who agree that the cross is in view are not satisfied with limiting it to just this one act, though. They take it as embracing Jesus' whole sinless life also. As Hendriksen says, "We should not interpret this concept too narrowly: Christ's voluntary death represents his entire sacrificial earthly ministry of which that death was the climax" (I:182). Cranfield says that "Paul means not just his atoning death but the obedience of his life as a whole" (I:289). Murray apparently agrees, saying that the term represents Christ's life as a "compact unity" (I:201).

I strenuously object to this, however. The "one act of righteousness" is one act , the cross. We must not lump Christ's life and death together as if they had equal significance and are equally imputed to sinners as the basis for our justification (see under 1:17 above). The comparison here is between one sinful act and one righteous act. To broaden the scope of the latter to include the whole life of Christ compromises the comparison and forfeits the whole point of this passage (Dunn, I:283).

The result of this one righteous act is to offset the condemnation that came through Adam's sin. This result is called "justification that brings life," or literally "justification of life." "Justification" is dikaivwsi" (dikaiôsis ), used also in 4:25. What does this include? Those who see the condemnation as physical death only must and do limit this justification to the gift of physical life only. Lard specifically denies that it includes remission of sins here; he limits it to temporary postponement of the death sentence and eventual bodily resurrection (186). See also DeWelt (78) and MP (340).

As I have said in the discussion of 5:16 above, this is an unacceptable limitation to the concept of justification. Although seldom represented by a noun (4:25, 5:16, and here), the event and the state of justification are very often represented by the verb dikaioô (e.g., 2:13; 3:20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 8:33). In these other contexts it implicitly involves the cancellation of the full penalty of sin, especially condemnation to hell. In my opinion limiting it to the cancellation of physical death alone gives it an unnatural sense. Thus I take it here to imply that Adam's sin brought full condemnation upon the entire race, but that Christ's cross brought full justification upon all men in that it releases all (in infancy) from Adamic condemnation.

The "life" brought by this justification is therefore not just physical, bodily life, but eternal life in the sense of release from the penalty of hell and entrance into heaven.

When Paul says the one righteous act of Christ results in justification of life for all men , he means exactly that and nothing less. In the introduction to this section I have discussed the common view that this "all" is somehow less than the "all" affected by Adam's sin. This view must be emphatically rejected. Christ's original grace cancels any potential state of original sin for all men . If this is not the case, then the point and purpose of 5:12-21 as a whole are completely negated.

5:19 For just as through the disobedience of the one man the many were made sinners . . . . This verse affirms the parallel between Adam and Christ in a different way, keeping the symmetrical form of v. 18. The word "for" may mean that Paul is here explaining why it is possible or appropriate for all to receive condemnation as the result of one man's sin. The reason is that, by this one man's sin, the many were "made sinners." This recalls the point at the end of 5:12, "because all sinned" in Adam. His sin was the sin of all; when he disobeyed God's command, all became sinners. Thus it is appropriate that all should be condemned for that one sin. ("The many" is universal in scope and equivalent to "all men" in v. 18a.)

The difficult question here is the meaning of "made." The Greek word is kaqivsthmi (kathistçmi ). It means "to appoint, ordain, make, constitute, render, place in a particular class or category." The issue is whether it means merely "counted as" or "declared to be something," or whether it means "actually made to be something."

How one understands it here depends largely upon what is regarded to be the subject of the action. Exactly who or what is it that "makes" us sinners? Those who take the subject to be God (Lard, 187; Shedd, 139) usually prefer the former meaning. Adam's sin is what caused all to be sinners; consequently God merely declares us to be sinners or places us in the category of sinners. "He pronounced them to be what they had already become by their own act in Adam" (Shedd, 139-140). On the other hand, if the subject of kathistçmi is Adam or Adam's sin, then this word could itself be taken in a causative sense. The point would then be that Adam through his one act made us all sinners. (Actually, even if God is the subject of the action, it could still be taken in a causative sense, since God is the one who decreed this connection - whatever it entails - between Adam's sin and his posterity in the first place.)

Whether the subject is God or Adam, in my opinion the second meaning given above is preferred, i.e., made and not just declared. This seems to be how the word is used in other contexts, even in classical Greek (see Godet, 225-226). In the NT it is most commonly used for appointing or ordaining someone to a particular position or office. Someone is "made to be" a judge, a ruler, a governor, an elder, a high priest. For example, when Pharaoh "made" Joseph governor over Egypt (Acts 7:10), he was not just announcing an already-existing reality, but was actually causing Joseph to become the governor. Likewise, as the result of Adam's sin, the many actually became sinners; they were placed in the position of being sinners. This does not mean simply that "they all in their turn lived sinful lives" (contra Cranfield, I:291), or "were made liable to sin" (contra DeWelt, 78). Rather, it means that in their solidarity with Adam all men actually became sinners; that's why it was appropriate to treat them as sinners by condemning them (5:18).

One point must be kept in mind, namely, that whatever nuance we give to "made sinners," it must be parallel to the meaning we give to "made righteous" in 19b.

. . . so also through the obedience of the one man the many will be made righteous. The obedience of Jesus is set over against the disobedience of Adam. Some err again by expanding this obedience so that it "covers his whole life, not just his passion and death" (Cranfield, I:290; see also Godet, 226; Murray, 205). But again this destroys the parallel with the one act of Adam's disobedience. The obedience here is the one act of righteousness, the one supreme act of obedience, the cross (Phil 2:8; Heb 5:8). See Lard, 189; and especially Dunn, I:284-285.

The key question here is the meaning of "made righteous." The issue is whether it refers to a simple forensic declaration equivalent to justification, or whether it refers to a change in the sinner's nature or status by which he is actually made righteous. Our answer must take into account the parallel with "made sinners" in v. 19a, as well as the meaning of kathistçmi as discussed there.

Many take "made righteous" in the former sense alone. Stott says, "The expressions 'made sinners' and 'made righteous' cannot mean that these people actually became morally good or evil, but rather that they were 'constituted' legally righteous or unrighteous in God's sight" (156). The expression "basically means ' to be declared righteous," says Hendriksen (I:183). Murray equates it with the justification of v. 18b (I:205). Mounce says it is an imputed "right standing before God" (145). See also Cranfield, I:291.

Others, however, see something of the latter sense in the expression. Godet says it includes eschatological sanctification (226). MacArthur says it means "to be made righteous by nature and constitution." When a person is made righteous, "he not only is declared righteous forensically but is . . . given an inward rightousness that must and will bear fruit" (I:307). In my opinion, even if forensic righteousness is involved, the meaning of kathistçmi and the meaning of "made sinners," as discussed above, seem to require something of this second sense. I.e., as the result of Christ's one act of obedience, all are actually made righteous and become righteous.

The fact that this is future tense (" will be made righteous") may simply reflect the fact that this is an ongoing process and will continue to apply to people in the future (Murray, I:206). Or it may mean that this "making righteous" is something that will be consummated at the final judgment, when the redeemed will finally be completely sanctified (Godet, 226).

As we have already determined, "the many" who are made righteous is no less a number than the "all men" who are justified in v. 18b. More importantly, they are no less than "the many" who are made sinners by Adam. Again we deplore all efforts to reduce the number of those affected by Christ's cross to anything less than those affected by Adam's sin. That the making righteous is universal does not result in universal salvation, of course, since it applies to all men only in reference to the sense in which they were made sinners by the one sin of Adam. In whatever sense the latter would have been the case, it does not in fact happen because of the cross. Thus no baby is born a depraved sinner, a spiritually-weak sinner, a guilty sinner, a condemned sinner, a sinner by declaration, or a sinner in any other sense of the term. All are made righteous by the obedience of the one man, Jesus Christ.

4. Grace Triumphs Over Sin and Death (5:20-21)

This brief paragraph makes a fitting conclusion not just to this section (5:12-21) but to Part Two as a whole. Indeed, it draws together the main elements of the entire letter thus far: law, sin, and death versus grace, righteousness, and life.

5:20 The law was added so that the trespass might increase. This is most likely a reference to the Mosaic Law. Why does Paul bring it up at this point? He is probably answering a question that must have been in the minds of his Jewish audience, i.e., how does the Law relate to all of this? To the devout Jew the Law was regarded as the solution to everything. Surely it must have some part in the resolution of the problem that began with Adam. But Paul has for all practical purposes jumped directly from Adam to Christ. Where is the place for Moses? (See Moo, I:360.)

Paul's answer to such questions is not what the Jews wanted to hear. He says "the law was added." The word for "added" is not at all complimentary; the concept is closer to "temporarily tacked on." In its other NT use (Gal 2:4) it has a negative connotation ("sneaked in," NASB). That idea is somewhat harsh for this context, but the word is still unfavorable enough to suggest that the Law was definitely a secondary part of God's plan, and not an end in itself. It implies that the Law came in through the servants' door, as opposed to making a grand entrance. See Morris, 241; Moo, I:360.

But that's not all. The Law was added, says Paul, "so that the trespass might increase." Thus in a sense the Law, rather than being a part of the solution, is a part of the problem! But this is not meant to be altogether negative. We must remember that it was God himself who added the Law (see Gal 3:19), and the increase of sin was at least part of the very reason why he added it in the first place. ("So that" is i{na [ hina ], indicating purpose.) And God would not have done this unless he had some ultimately good purpose in mind.

The Law certainly was not given to prevent sin; it was too late for that. Nor was it intended to save anyone from sin; it was too weak for that (Morris, 241). But it could cause sin to increase. Certainly sins were already present in abundance, because law in other forms was already present, including the law written on the heart. And certainly the giving of the Law of Moses added to the already-present ocean of sins. It did so by increasing the very number of laws that could be broken, and by provoking specific sins (7:7-8).

But this is not exactly the point here. The Law (indeed, any law) does make sins more numerous, but that is not what Paul names here as God's purpose for adding the Law. He says the Law was added so that the trespass (singular) might increase. "Trespass" is paravptwma (paraptôma ), a word used several times in the previous verses for the one sin of Adam (vv. 15, 17, 18). Thus it seems likely that Paul is not talking here about the quantitative increase of sins in general, but some kind of increase in the sin of Adam.

In what sense could the Law cause "the trespass" to increase, and why would God purposely cause this to happen? The best answer is that the Law served to increase man's awareness of the power and seriousness of sin and of the sinful condition brought upon the world by Adam's trespass. By objectively embodying God's standard for righteousness, and by unmistakably identifying sinful behavior, the Law served to magnify the reality of sin and to intensify man's sense of hopelessness as he struggles against it. "The law causes sin to stand out in all its heinousness and ramifications."

But why did God want to thus increase the trespass? What possible good could come from this? The answer lies in the rest of the verse: But where sin increased, grace increased all the more . . . . God is always ready to bestow the gift of his grace; but (apart from the cancellation of the Adamic sin) this gift must be willingly accepted. Thus the only thing that prevents the increase of grace is man's denial of his need for it and his refusal to accept it. But when confronted with the law in any form, man can no longer deny that he is a sinner. So by increasing man's sense or consciousness of sin, the Law increases his sense of need for God's grace, thereby causing grace to be more readily received and thus to increase.

Actually this applies to any law from God, not just the Mosaic Law. But here Paul seems to be speaking especially of the latter. In what special sense has the Law of Moses caused sin and therefore grace to increase? The answer relates to God's messianic purpose for Israel as a whole. The Law of Moses magnified the reality and seriousness of sin within Israel as such. The chosen people's manifold violations of the law aspect of the covenant are recorded in detail in the OT. Thus the consciousness of sin increased not only for the Israelites themselves, but it increases also for all who read about them (1 Cor 10:6-11). Indeed, one of the clearest lessons we learn from the OT is the sinfulness of mankind and how we deserve to be condemned for our sins. Reading about Israel is like looking at ourselves in a mirror, and we do not like what we see.

But at the very place "where sin increased," namely, in Israel, God caused grace to increase all the more . Among the very people where the Law caused the trespass of Adam to explode like an atomic bomb, the grace of God exploded like the more powerful hydrogen bomb. This explosion of grace came in the person and work of Jesus the Messiah, which was the reason for Israel's existence in the first place. Thus the Law itself had a large part in Israel's purpose of preparation for the coming of the Savior. By increasing the consciousness of sin, it increased the sense of need for grace, and thereby caused at least some Israelites to welcome the Messiah all the more. This is one way the law, even the Law of Moses, should still function today.

5:21 so that, just as sin reigned in death . . . . "So that" introduces another purpose statement. It tells the reason why God wanted grace to increase, i.e., to be accepted by more and more sinners. The train of thought in vv. 20-21 is this: God added the Law so that the awareness of sin might increase (20a). He wants the awareness of sin to increase so that grace may be all the more accepted and increased (20b). And he wants grace to increase so that it might defeat sin and death and reign triumphantly in the end (21).

This thought is stated in the form of one last comparison. "Just as sin reigned in death" sums up the point about Adam in 5:12-19. Paul has said twice (vv. 14, 17) that death reigned through Adam's sin. But here he identifies the true tyrant, sin itself. Sin not only rules the sinner's heart in a state of spiritual death (Eph 2:1, 5; Col 2:13); it also tyrannizes man's physical existence by causing it to be permeated with the inescapable canker of bodily death. The aorist (past) tense is used in reference to the sin of Adam, at which time sin "established its reign" (Dunn, I:287).

. . . so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord. The reign of sin and death is not the final word. Adam is not the victor; Jesus is. Sin reigned in death, and still does to some degree; but grace will ultimately reign in life, and already does to some degree. Grace reigns through righteousness, the righteousness of God which is the content of the gospel (1:17) and which was established by Christ's incomparable atoning sacrifice wherein he paid the penalty for our sins. When this gift of imputed righteousness is bestowed upon the believing sinner, sin and death become defeated enemies and grace reigns triumphant unto eternal life, all because of the all-sufficient redemptive work of Jesus Christ our Lord.

This statement appropriately brings the second main section of Romans to an end. In the first section Paul showed how law cannot succeed as a way to heaven, since that could happen only if one kept the law perfectly, which no one has done. Then here in the second section the Apostle has shown how God provided an alternative way into heaven, the way of salvation known as grace . This he has done only through the propitiatory sacrifice of Jesus Christ, on the basis of which a believing sinner is justified or declared righteous before God. Knowing that we are justified by faith in Jesus Christ gives us a sure foundation for hope. The sin and death which once ruled over us have been forever vanquished by the power of his blood. Grace reigns!

-College Press New Testament Commentary: with the NIV

McGarvey: Rom 5:1

Being therefore justified by faith, we have peace with God through our Lord Jesus Christ ;

McGarvey: Rom 5:2

through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God . [Having fully established justification by faith as a fact beyond all controversy, the apostle now proceeds to display its fruits and benefits. Therefore, says he, being justified or accounted righteous because of our faith, we have, through the merits of Jesus Christ, obtained peace with God; that is to say, we have the friendship of God, and our disquieted conscience has grown tranquil in the assurance that God no longer regards us as enemies, to be subdued, or criminals, to be punished. And, through the merits of Christ, we have also entered, by faith, into this gracious state of covenant relationship, favor, fellowship and communion with God which is now accorded us, and by which we are now strengthened and established, and we have hope of that infinitely greater fellowship and communion which we shall enjoy when we stand at last in the revealed glory of God -- Joh 17:24 ; Rev 21:11 ; Rev 22:4-5]

McGarvey: Rom 5:3

And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness ;

McGarvey: Rom 5:4

and stedfastness, approvedness; and approvedness, hope :

McGarvey: Rom 5:5

and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us . [But the joy of the believer is not confined to this expectation of future good; he rejoices also in present evils, even in tribulation, because tribulation develops in him those elements of character which make him useful here, and prepare him for heaven hereafter; for tribulation teaches him that patience or steadfastness which endures without flinching, and this steadfastness wakens in him a sense of divine approval, and the thought that God approves adds to his hope that he shall obtain the blessings of the future world, and this hope is not so fickle as to disappoint or mock him, but gives him triumphant certainty, because the love which God has towards him fills his heart, being inwardly manifested to him by the Holy Spirit, who is given to all believers -- at the time of their regeneration.]

McGarvey: Rom 5:6

For while we were yet weak, in due season Christ died for the ungodly .

McGarvey: Rom 5:7

For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die .

McGarvey: Rom 5:8

But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us .

McGarvey: Rom 5:9

Much more then, being now justified by his blood, shall we be saved from the wrath of God through him .

McGarvey: Rom 5:10

For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life ;

McGarvey: Rom 5:11

and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation . [We have here the external evidences or manifestations of that love of God which, shed abroad in the heart of the Christian, forms the basis of his hope. Before we were strengthened and established by covenant, justification, or any of the blessings of a state of grace (Rom 5:2), yea, even while we were in that helpless weakness of sin which so incapacitated us as to render us incapable of goodness, Christ, at the time appointed by the Father as best for all (at the time when the disease of sin raging in the human race had reached its climax), died for our benefit, though we were then reckoned among the unknown and the ungodly. And how apparent was the love of this action on his part, for though men are reluctant and unwilling enough to die for a righteous, i. e., a just or upright, man, and might, perhaps, be persuaded to die for a good, i. e., a loving and a benevolent, man, yet God commends to us the love he bears towards us, in that we see that he gave Christ to die for us while we were not good, no, not even upright, but while we were sinners. And no wonder that such a love becomes to us a source of hope, for, viewing the situation as to our previous and present states, if he did this for us while in a sinful or unjustified state, much more will he now save us from wrath and deserved punishment, since we are now in a justified state, being cleansed of all our sins by the blood of Jesus. And viewing the situation as to Jesus, and his past and present power, if, by dying, he exercised such a power over our lives that he reconciled us to God, much more, being made amenable to his power by being thus reconciled, shall he be able, by the greater power of his life (for the living Christ is more powerful than a dead one), to keep us in the way of life, and ultimately save us. Thus we see that peace, and a covenant state, and joy triumphing over tribulations, and hope founded on the love of God, are all fruits of justification; but the apostle, in Rom 5:11 ; adds one more: Not only, says he, do all these fruits result, but there is yet another, viz.: we rejoice in God. We no longer rejoice in rites, ceremonies, ancestries, or legal righteousness, or any such thing; on the contrary, we rejoice in God, approaching him through our Lord Jesus Christ, through whom God has also approached us, for through him we have now received this reconciliation which causes us to rejoice in God. In verse 6, instead of saying that Christ died for us, the apostle uses the abstract term "the ungodly." Had he used the pronoun "us," it might have confused the mind of his readers, for they might have applied it to themselves as Christians, "us" indicating the unity of church fellowship. But the term "ungodly" admits of no misconstruction; it describes the scattered, the unknown, the lost.]

McGarvey: Rom 5:12

Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sin : --

McGarvey: Rom 5:13

for until the law sin was in the world; but sin is not imputed when there is no law .

McGarvey: Rom 5:14

Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam's transgression, who is a figure of him that was to come . [The comparison opened in Rom 5:12 is carried through various contrasts and correlations until it closes, as modified by the intervening verses, in Rom 5:18 . Adding to Rom 5:12 the modifications which appear in Rom 5:18 ; and skipping the intervening correlations, that we may get the connection, and have the central thought clearly before us, we would paraphrase thus: Now, since Christ is the source of justification and all its benefits, we submit to you a comparison between him and Adam, who is the source of condemnation and all its hardships, thus: As through the act of the one man, Adam, sin entered into the world, and as through this one sin death also entered, so that for this one sin the sentence of death passed upon us all, even so through the one act of the one, Christ (viz.: his suffering on the cross), the free gift of being accounted righteous came unto all men to justify them (i. e., to release them from the sentence of death which came upon them by Adam's sin), that they might live. Such is the central thought of the remainder of this chapter. But we have anticipated the full comparison, and the reader must bear in mind, in the perusal of what follows, that Paul is working it out, and does not complete it until Rom 5:18 . With Rom 5:13 Paul enters on a proof that all sinned in Adam, and incurred the death penalty by reason of his sin as their federal head, and not by reason of their own individual sins. To understand his argument, we must remember that God gave a law of life and death to Adam, and then refrained from giving any law like it until the days of Moses. The law of Moses was also one of life and death. It provided that those who kept it should live, and that those who failed to keep it should die. But as none kept it, it became a general law, involving all under it in the condemnation of death. It is clear, therefore, that Adam died for his own sin, and equally clear that those who lived under the Mosaic law might have died for their own sin as well as for Adam's sin. But for whose sin did those die who lived in the twenty-five centuries between Adam and Moses? Clearly they died for the sin committed by Adam, their head. Keeping these things before us, we follow Paul's reasoning thus: It is clear that men die because they sinned in Adam, their federal head, and not because they committed sin in their individual capacity; for though it is true that the people living in the world from the days of Adam until the giving of the law committed sin, yet where there is no law condemning to death (and there was none such in those days) sin is not imputed so as to incur the sentence of death. Therefore, in this absence of law, the people of that day would have lived in spite of their own individual sins; nevertheless death reigned from Adam until Moses, even over those who had not broken any law having a death penalty attached to it, as did Adam, who, in his representative capacity as head of the race, was a figure or a type of the coming Christ, who was also to be manifested as a representative head of the race. It may be noted here that some, by reason of their gross wickedness, may have been specially punished by death, as, for instance, those who were obliterated by the deluge, or those who were burned in the flames of Sodom, etc., and also it may be observed that murderers should suffer death for their sin (Gen 9:6). But there was no general law involving all in the death penalty, and such special instances in no way weakened Paul's argument, for these, indeed, died by special dispensation of providence, on account of their peculiar wickedness; but they would have died just the same, under the decree passed upon Adam, if they had never been guilty of this peculiar wickedness, just as all others died who were not thus guilty. In other words, individual guilt did not bring the death sentence, for it already rested on all; it only brought a sudden, summary and peculiar mode of death upon these particular sinners, so as to stamp them as abnormally wicked.]

McGarvey: Rom 5:15

But not as the trespass, so also is the free gift . [Thus far Paul has told us that Adam is the source of sin, condemnation and death, and that he is a type of Christ. In this fifteenth verse he qualifies the relation of type and antitype by a statement that their resemblance does not hold good in all respects, for the sin of Adam is not like the free gift of Christ when he offered himself upon the cross. Not only do these two acts differ in their very essence, one being the perfection of self-indulgence, with power to kill, and the other the perfection of self-sacrifice, with power to make alive; but, as might be expected, there is a world-wide difference, both as to the results, and as to the range or scope, and the certainty of the results. With these thoughts Paul now concerns himself.] For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many . [If Adam's one act of sin brought death upon the race, so that all men die because of his act, much more did the goodness or favor of God and the gift of life by the goodness or favor of one man, Jesus Christ, abound unto the many. We are here informed that the result of the sacrificial act of Christ fully reversed and nullified the effects of the act of Adam, and that it did even much more. The effect, in other words, had in all points as wide a range, and in some points a much wider range, than that of Adam's act. Without explaining how it is as wide-reaching as Adam's act, the apostle presses on to tell in what respects the act of Christ is wider. But, to avoid misunderstanding, we should pause to see how Christ's act equaled and nullified Adam's act. Adam, as progenitorial head of the race (1Ti 2:13 ; 1Co 11:8), involved, by his sin, all the race in natural death -- death without any hope of a resurrection, much less of immortality. Christ, as creative head of the race, by his righteousness redeemed all from this natural death by accomplishing for all the resurrection of the dead. So far, the act of Christ merely cancels the act of Adam. If the act of Christ had had no wider effectiveness than this, it would have been insufficient for man's needs. It would doubtless have sufficed for infants, and others whom immaturity and mental incapacity rendered incapable of individual sin, but it would have fallen short of the needs of those who, in addition to their sin in Adam, had other sins of their own for which to answer. The hope of the world lies, therefore, in the "much more" which Paul states. Again, we should notice that if we had only Adam's sin to answer for, then the teaching of this passage would establish the doctrine of universal salvation, for Christ's act completely counteracted Adam's act. But there are other sins besides that first one committed by Adam, and other punishments besides natural death. It is in its dealings with those that the range of Christ's act exceeds that of Adam, and it is here also that salvation becomes limited. The resurrection (which nullifies the effect of Adam's act), though a form of justification precedes the hour of judgment, and hence can not be final justification, for the latter is the product of the judgment. Moreover, the resurrection which Christ effects, as federal creative head of the race, does not depend upon faith; for all, the believing and the unbelieving, the just and the unjust, have part in it. But the justification which comes after that resurrection depends upon other relations and provisions. In administering this final justification, Christ stands as the federal regenerative head (the headship which peculiarly pertains to the church, and not to the race -- Eph 1:22-23), and bestows it upon that part of the race which has been regenerated by faith. This headship, therefore, is conditional, and the salvation which depends upon it is not universal, but conditioned on faith. To illustrate by a figure, there are two doors which we must pass in order to inherit eternal life. The first is natural death. This door was closed for all by Adam, and opened for all by Christ. The second is the judgment. This door was closed for all having capacity to sin by their own individual sins, and opened by Christ for those who shall be justified through belief in him. Therefore, in teaching that Christ leads all through the first door, Paul has not taught universal salvation, for true, complete salvation lies beyond the second door. Justification from the sin of Adam is one thing, and final justification from our own sins is quite another.]

McGarvey: Rom 5:16

And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification . [The apostle here makes mention of the main particular, wherein the effect of Christ's act has a wider range than the effect of Adam's act. It may be well to observe, at this point, that wherever the act of Christ is simply equal in range to that of Adam, the effect is unconditional; but wherever the range exceeds that of Adam, then it becomes conditional upon faith, and is only enjoyed by believers. Paul does not here pause to bring out this important detail, but it is abundantly set forth by him elsewhere, and by other New Testament writers, so that it is, of course, implied here. Moreover, says he, the sentence of condemnation which came through the one person, Adam, though it comprehended the whole human family, is not as wide-reaching as the free gift, or justification, which came through Christ, for the judgment came because of one sin; but the free gift of justification came as to many trespasses to pardon them. In other words, the bestowal of justification exceeded in quantity the bestowal of condemnation; for one condemnation was given for one sin, but the justification was bestowed many times because of many sins. If Christ's one act of sacrifice had simply counteracted the effects of the one sin of Adam, then there would have been equality; but it did much more, for it also effected the justification of the countless trespasses of believers who obtained pardon by reason of it. How great is the efficacy of our Lord's sacrificial act! If one single sin brought death upon the entire human family, how unspeakably awful is its power! Who can measure the destructive force and the eternal energy of a single sin? Who then can estimate the justifying power of the sacrifice of Christ, since it nullifies, for believers, the accumulative power of the incalculable numbers of sins committed by innumerable sinners, in all the untold moments of human lives, each sin of which carries a destructive force which no lapse of ages can exhaust? No wonder, then, that we are told that there is no "other name under heaven, that is given among men, wherein we must be saved." We should note also that Paul does not here say that the sacrifice of Christ justifies all mankind from their many trespasses. This would be Universalism. He merely contrasts the power of one sin with that greater power which nullifies the effect of many sins, and thus shows that the range of Christ's act exceeded that of Adam. To counteract Adam's one sin in a million of his descendants, is a narrower work than to counteract the more than a million sins committed by any mature sinner, much less the unthinkable number committed by millions of sinners.]

McGarvey: Rom 5:17

For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ . [The apostle now undertakes to show wherein the results of Christ's act are more certain than those of Adam's act. By the use of "receive," which is active, and not passive, Paul makes it plain that the results of Christ's act, of which he now speaks, are conditioned upon an acceptance of the act on the part of mankind. For if, says he, by the trespass of one man, death reigned upon all, through the sin of one, much more surely (because of the nature of God the Father, and the august personality of his Son) shall they that accept and receive to themselves the abundance of grace offered through Christ, and the abundance of the gift of righteousness (or justification), reign in that ineffable future of life through one, even through Jesus Christ. The Son of God is a greater personage than Adam, and the positive power of his righteousness is greater than the negative power of Adam's sin; therefore, if Adam's act has insured, and still insures, the reign of death in the world, much more does Christ's act insure the reign of life in the future world. The word "abundance," found in this verse, is very significant. All shall have the ordinary grace and righteousness in Christ which result in the resurrection -- gracious result, which equals and nullifies the ungracious workings of the sin of Adam; but only those who "receive" it by faith shall have that surplus or "abundance" of the act of Christ which exceeds the act of Adam, and results in a reign of life, not a mere resurrection.]

McGarvey: Rom 5:18

So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life . [So then, says the apostle, in conclusion, if one act of sin brought sentence of condemnation unto death upon all, because all were in sinful Adam as their forefather, thus sharing his act; so also one act of righteousness (the sacrifice of the cross) brought unto all justification (or release from Adam's sentence of condemnation) unto life. Adam's sin brought natural death upon the whole human family, but nothing more. The punishment which we incur through Adam terminates at death. If men are punished after death, it is not because of Adam's, but because of their own individual sins.]

McGarvey: Rom 5:19

For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous . [Rom 5:18 has spoken of the effects; viz. condemnation and justification. This verse proves that these effects must come, for it sets forth the causes, sin and righteousness, which produce them, and shows where and how these causes came to exist, thus showing that Adam and Christ resemble each other in that one is the fountain of evil and the other the fountain of good; for, as the disobedience of one caused many (all) to be constituted sinners who had personally committed no sin, so the obedience of the other (Phi 2:8) caused the many (all) to be constituted righteous as to Adam's sin (i. e., sufficiently to be resurrected). It is evident that only in verses 16 and 17 does Paul suggest any of those larger results wherein the act of Christ exceeded those of the acts of Adam. It may seem strange to some that, having thus introduced the larger things of Christ, Paul should, in verses 18 and 19, return to those things wherein the acts of each were equal. But this is to be expected, for Paul is describing the resemblance of the two; and of course, where one exceeds the other, the resemblance ceases. It is natural, therefore, that Paul should briefly dismiss these enlargements or "abundances" of Christ which exceed similarity, and return to that precise point, the unity of the many in the one, which constitutes between the two federal heads the relation of type and antitype. It was Paul's design to establish this oneness, "in order that," as Chrysostom observes, "when the Jew says to you, 'How by the well-doing of one, Christ, was the world saved?' you may be able to say to him, 'How by the disobedience of one, Adam, was the world condemned?'"]

McGarvey: Rom 5:20

And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly :

McGarvey: Rom 5:21

that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord . [All this reasoning almost wholly ignores the Mosaic law: where then did it come in? and how did it affect the situation? Thus: the law came in, in addition to sin and death, for the purpose of increasing sin, and also that sense of guilt which could not be very poignantly felt while men were dying on account of a prenatal sin committed by Adam. But when the law had thus made men conscious of the abundant and universal prevalence of sin, then the grace of God made itself even more abundant in longsuffering, in patience, in forbearance, etc., and especially in preparing the gospel; that as sin had reigned, and produced death, even so grace might reign through righteousness unto eternal life, through the ministry and sacrifice of our Lord Jesus Christ.]

Tafsiran/Catatan -- Lainnya

Evidence: Rom 5:8

" God proved His love on the cross. When Christ hung, and bled, and died, it was God saying to the world, ‘I love you.’" Billy Graham

Evidence: Rom 5:12

QUESTIONS & OBJECTIONS

" Why is there suffering? That proves there is no ‘loving’ God."

Study the soil for a moment. It naturally produces weeds. No one plants them; no one waters them. They even stubbornly push through cracks of a dry sidewalk. Millions of useless weeds sprout like there’s no tomorrow, strangling our crops and ruining our lawns. Pull them out by the roots, and there will be more tomorrow. They are nothing but a curse!

Consider how much of the earth is uninhabitable. There are millions of square miles of barren deserts in Africa and other parts of the world. Most of Australia is nothing but miles and miles of useless desolate land.

Not only that, but the earth is constantly shaken with massive earthquakes. Its shores are lashed with hurricanes; tornadoes rip through creation with incredible fury; devastating floods soak the land; and terrible droughts parch the soil. Sharks, tigers, lions, snakes, spiders, and disease-carrying mosquitoes attack humanity and suck its life’s blood. The earth’s inhabitants are afflicted with disease, pain, suffering, and death.

Think of how many people are plagued with cancer, Alzheimer’s, multiple sclerosis, heart disease, emphysema, Parkinson’s, and a number of other debilitating illnesses. Consider all the children with leukemia, or people born with crippling diseases or without the mental capability to even feed themselves. All these things should convince thinking minds that something is radically wrong.

Did God blow it when He created humanity? What sort of tyrant must our Creator be if this was His master plan?

Sadly, many use the issue of suffering as an excuse to reject any thought of God, when its existence is the very reason we should accept Him. Suffering stands as terrible testimony to the truth of the explanation given by the Word of God.

But how can we know that the Bible is true? Simply by studying the prophecies of Matthew 24, Luke 21, and 2 Timothy 3. A few minutes of openhearted inspection will convince any honest skeptic that this is no ordinary book. It is the supernatural testament of our Creator about why there is suffering... and what we can do about it.

The Bible tells us that God cursed the earth because of Adam’s transgression. Weeds are a curse. So is disease. Sin and suffering cannot be separated. The Scriptures inform us that we live in a fallen creation. In the beginning, God created man perfect, and he lived in a perfect world without suffering. It was heaven on earth. When sin came into the world, death and misery came with it.

Those who understand the message of Holy Scripture eagerly await a new heaven and a new earth " wherein dwells righteousness." In that coming Kingdom there will be no more pain, suffering, disease, or death. We are told that no eye has ever seen, nor has any ear heard, neither has any man’s mind ever imagined the wonderful things that God has in store for those who love Him ( 1Co 2:9 ). Think for a moment what it would be like if food grew with the fervor of weeds. Consider how wonderful it would be if the deserts became incredibly fertile, if creation stopped devouring humanity. Imagine if the weather worked for us instead of against us, if disease completely disappeared, if pain was a thing of the past, if death was no more.

The dilemma is that we are like a child whose insatiable appetite for chocolate has caused his face to break out with ugly sores. He looks in the mirror and sees a sight that makes him depressed. But instead of giving up his beloved chocolate, he consoles himself by stuffing more into his mouth. Yet, the source of his pleasure is actually the cause of his suffering.

The whole face of the earth is nothing but ugly sores of suffering. Everywhere we look we see unspeakable pain. But instead of believing God’s explanation and asking Him to forgive us and change our appetite, we run deeper into sin’s sweet embrace. There we find solace in its temporal pleasures, thus intensifying our pain, both in this life and in the life to come.

Evidence: Rom 5:20

" God’s grace cannot be faithfully preached to unbelievers until His Law is preached and man’s corrupt nature is exposed. It is impossible for a person to fully realize his need for God’s grace until he sees how terribly he has failed the standards of God’s Law. It is impossible for him to realize his need for mercy until he realizes the magnitude of his guilt." John MacArthur

Pendahuluan / Garis Besar

Robertson: Romans (Pendahuluan Kitab)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Pendahuluan Kitab)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Garis Besar)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Pendahuluan Kitab)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 5 (Pendahuluan Pasal)

Overview

Rom 5:1, Being justified by faith, we have peace with God; Rom 5:2, and joy in our hope; Rom 5:8, that since we were reconciled by his blood, when we were enemies; Rom 5:10, we shall much more be saved, being reconciled; Rom 5:12, As sin and death came by Adam; Rom 5:17, so much more righteousness and life by Jesus Christ; Rom 5:20, Where sin abounded, grace did superabound.

Poole: Romans 5 (Pendahuluan Pasal)

CHAPTER 5

MHCC: Romans (Pendahuluan Kitab)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 5 (Pendahuluan Pasal)

(Rom 5:1-5) The happy effects of justification through faith in the righteousness of Christ.

(Rom 5:6-11) That we are reconciled by his blood.

(Rom 5:12-14) The fall of Adam brought all mankind into sin and death.

(Rom 5:15-19) The grace of God, through the righteousness of Christ, has more power to bring salvation, than Adam's sin had to bring misery.

(Rom 5:20, Rom 5:21) As grace did superabound.

Matthew Henry: Romans (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 5 (Pendahuluan Pasal)

The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification (Rom 5:1-5). II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the rest of the chapter.

Barclay: Romans (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 5 (Pendahuluan Pasal)

At Home With God (Rom_5:1-5)

The Final Proof Of Love (Rom_5:6-11)

Ruin And Rescue (Rom_5:12-21)

Constable: Romans (Pendahuluan Kitab)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Garis Besar)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

1. The folly of judging one another 14:1-12

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

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Copyright 2003 by Thomas L. Constable

Haydock: Romans (Pendahuluan Kitab)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

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Gill: Romans (Pendahuluan Kitab)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 5 (Pendahuluan Pasal)

INTRODUCTION TO ROMANS 5

The Apostle having clearly stated, and fully proved the doctrine of justification by the righteousness of faith, proceeds to observe the comfortable fruits and effects of this great blessing, known and enjoyed by the believer; as also the source and spring of it, the love of God, which appears in the death of Christ, in the room and stead of his people, which is the foundation on which it stands; and likewise gives an illustration of this benefit, by comparing the two heads, Adam and Christ, together. The first fruit and effect of justification, as a benefit perceived and enjoyed by faith, is peace with God through Christ, Rom 5:1. The next is access through the Mediator to the throne of grace, where justified ones stand with a holy boldness and confidence, and the third is a cheerful hope of eternal glory, Rom 5:2, yea, such not only have joy in the hope of what is to come, but glory even in present afflictions; which prevents an objection that might be made to the above mentioned fruits and effects of justification, taken from the tribulations which saints are exercised with: and what occasions glorying even in these, is the sanctified use, or happy produce of afflictions, these being the means of exercising and increasing patience; by means of which a larger experience of divine things is gained; and through that, hope is confirmed, and all influenced by a plenteous discovery of the love of God to the soul, by the Spirit, Rom 5:4, an instance of which love is given, Rom 5:6, in Christ's dying for men; which love is enhanced by the character and condition of the persons for whom Christ died, being ungodly, and without strength; and by the time of it, being due time: then follows a further illustration of this love, by comparing it with what instances of love are to be found among men, Rom 5:7, by which it appears to be unparalleled; since scarcely for a righteous man, peradventure for a good man, one would die, yet no man dies for the ungodly, as Christ did: hence as his, so his Father's love is highly commended, by giving him up to death for persons while in such a state and condition, and under such a character, Rom 5:8, and justification now springing from this love, and being founded on the death of Christ, hence follow a security from wrath to come, Rom 5:9, a certainty of salvation, Rom 5:10, which is strongly argued from the different characters those Christ died for bear, before and after reconciliation, and from the death to the life of Christ, Rom 5:10, and also a rejoicing and glorying: in God through Christ, full expiation being made by his blood for sin, and this received by faith, Rom 5:11, and then the apostle proceeds to compare the two heads, Adam and Christ, together; the design of which is to show the largeness and freeness of the love and grace of God; how righteousness for justification comes by Christ; and how the persons, before described as sinners and ungodly, came to be in such a condition; and that is through the sin of the first man, in whom they all were, and in whom they all sinned and died, Rom 5:12, wherefore there must be a law before the law of Moses, or there could have been no sin, Rom 5:13, but that sin was in being, and was reckoned and imputed to the posterity of Adam, is clear from this single instance, death's power even over infants, from the times of Adam to Moses, Rom 5:14 who therefore must be a public head, representing all his posterity; so that they were involved in the guilt of his sin, which brought death upon them; and in this he was a type of Christ, as is asserted in the same verse; that so as Adam was but one, and by one sin of his conveyed death to all his seed; so Christ, the Mediator, is but one, and by his one obedience conveys righteousness and, life to all his seed: and yet in some things there is a dissimilitude; sin and death, through the first man, are conveyed in a natural way to his offspring, but righteousness and life from Christ in a way of grace, Rom 5:15, It was one offence of Adam's, which brought condemnation and death upon all his posterity; but the righteousness of Christ is not only a justification of his seed from that one offence, but from all others, Rom 5:16, the one is unto death, the other unto life; and greater is the efficacy in the one to quicken, than in the other to kill, Rom 5:17, where a repetition is made of what is said in Rom 5:15, with an explanation, and the similitude between the two heads is clearly expressed, Rom 5:18, where condemnation on account of the sin of Adam, and justification through the righteousness of Christ, are opposed to each other; and both as extending to the whole of their several respective offspring, condemnation through Adam's offence to all his natural seed, and justification of life through Christ's righteousness to all his spiritual seed; which is still more fitly and clearly expressed in Rom 5:19, where the way and manner in which the one become sinners, and the other righteous, is plainly directed to; that it is, by the imputation of Adam's disobedience to the one, and by the imputation of Christ's righteousness to the other: in Rom 5:20, an objection is obviated, which might be formed thus; if justification is by the grace of God, and through the obedience and righteousness of Christ, then the law is of no use; what purpose does that serve? what occasion was there for its entrance? The apostle replies, that though justification is not by it, yet a good end is answered by its entrance; for hereby sin is more known to be what it is, both original and actual; and the grace of God appears more abundant in justification from it, and in the pardon of it; and this grace is further illustrated in Rom 5:21, by comparing sin and grace together, and the different effects of their empire over the sons of men; the one reigning unto death, the other reigning through righteousness to eternal life by Christ.

College: Romans (Pendahuluan Kitab)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

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BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

Hübner, Hans. "a[timo"." In Exegetical Dictionary of the New Testamen t, ed. Horst Balz & Gerhard Schneider, I:177. Grand Rapids: Eerdmans, 1990.

Keil, C.F. and F. Delitzsch. The Pentateuch . Trans. by James Martin. Vol. 1 of Commentary on the Old Testament in Ten Volumes. Grand Rapids: Eerdmans, 1981.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Trans. & ed. Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964-1976.

Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

Lampe, Peter. "The Roman Christians of Romans 16 ." RomDeb , 216-230.

Lewis, C.S. The Four Loves . London: Geoffrey Bles, 1960.

Michaelis, W. "mavcaira." TDNT . IV:524-527.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "zevw, zestov"." TDNT . II:875-877.

Pentecost, J. Dwight. Things To Come . Findlay, OH: Dunham, 1958.

Pinnock, Clark H. "From Augustine to Arminius: A Pilgrimage in Theology." In The Grace of God, the Will of Man: A Case for Arminianism , ed. Clark H. Pinnock, pp. 15-30. Grand Rapids: Zondervan, 1989.

Piper, John. The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 . 2nd ed. Grand Rapids: Baker, 1993.

Reicke, Bo. "proi?sthmi." TDNT . VI:700-703.

Schreiner, Thomas R. "Does Romans 9 Teach Individual Election unto Salvation?" In vol. 1 of The Grace of God, the Bondage of the Will , ed. Thomas R. Schreiner and Bruce A. Ware, pp. 89-106. Grand Rapids: Baker, 1995.

Schüssler Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins . New York: Crossroad, 1987.

Shank, Robert. Elect in the Son: A Study of the Doctrine of Election . Springfield, MO: Westcott Publishers, 1970.

Sherlock, William. A Discourse Concerning the Divine Providence . Pittsburgh: J.L. Read, 1848.

Spencer, Aida B. Beyond the Curse : Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Spicq, Ceslas. Theological Lexicon of the New Testament . 3 vol. Trans. James D. Ernest. Peabody, MA: Hendrickson, 1994.

Stählin, Gustav. " [etc.]." TDNT . IX:113-171.

. "skavndalon, skandalivzw." TDNT . VII:339-358.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Walters, James. "' Phoebe ' and 'Junia(s)' - Rom. 16:1-2, 7." In Vol. 1 of Essays on Women in Earliest Christianity , ed. Carroll D. Osburn, pp. 167-190. Joplin, MO: College Press, 1993.

Weiss, K. "fevrw [etc.]." TDNT . IX:56-87.

Wright, N.T. The Climax of the Covenant: Christ and the Law in Pauline Theology . Minneapolis: Fortress Press, 1993.

. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

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ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

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College: Romans (Garis Besar)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

-College Press New Testament Commentary: with the NIV