Teks -- Romans 5:1-8 (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.

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 ."

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.

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.

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.

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.

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.

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."

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

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.

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

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)

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.