Roma 5:1--6:23
Konteks5:1 1 Therefore, since we have been declared righteous by faith, we have 2 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 3 in the hope of God’s glory. 5:3 Not 4 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 5 has been poured out 6 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.) 7 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 8 by his blood, 9 we will be saved through him from God’s wrath. 10 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 11 only this, but we also rejoice 12 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 13 because 14 all sinned – 5:13 for before the law was given, 15 sin was in the world, but there is no accounting for sin 16 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 17 of the coming one) transgressed. 18 5:15 But the gracious gift is not like the transgression. 19 For if the many died through the transgression of the one man, 20 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. 21 For judgment, resulting from the one transgression, 22 led to condemnation, but 23 the gracious gift from the many failures 24 led to justification. 5:17 For if, by the transgression of the one man, 25 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, 26 just as condemnation 27 for all people 28 came 29 through one transgression, 30 so too through the one righteous act 31 came righteousness leading to life 32 for all people. 5:19 For just as through the disobedience of the one man 33 many 34 were made sinners, so also through the obedience of one man 35 many 36 will be made righteous. 5:20 Now the law came in 37 so that the transgression 38 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.
6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 39
6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. 40 6:6 We know that 41 our old man was crucified with him so that the body of sin would no longer dominate us, 42 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 43
6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 44 that since Christ has been raised from the dead, he is never going to die 45 again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves 46 dead to sin, but 47 alive to God in Christ Jesus.
6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments 48 to be used for unrighteousness, 49 but present yourselves to God as those who are alive from the dead and your members to God as instruments 50 to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.
6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not! 6:16 Do you not know that if you present yourselves 51 as obedient slaves, 52 you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 53 6:17 But thanks be to God that though you were slaves to sin, you obeyed 54 from the heart that pattern 55 of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) 56 For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.
6:21 So what benefit 57 did you then reap 58 from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed 59 from sin and enslaved to God, you have your benefit 60 leading to sanctification, and the end is eternal life. 6:23 For the payoff 61 of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
[5:1] 1 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 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 0220vid 104 365 1241 1505 1506 1739c 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 (0220vid, 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 0220vid, 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.
[5:3] 4 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:5] 5 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).
[5:5] 6 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.
[5:7] 7 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[5:9] 8 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 9 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 10 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[5:11] 11 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 12 tn Or “exult, boast.”
[5:12] 13 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 14 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.”
[5:13] 15 tn Grk “for before the law.”
[5:13] 16 tn Or “sin is not reckoned.”
[5:14] 18 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
[5:15] 19 tn Grk “but not as the transgression, so also [is] the gracious gift.”
[5:15] 20 sn Here the one man refers to Adam (cf. 5:14).
[5:16] 21 tn Grk “and not as through the one who sinned [is] the gift.”
[5:16] 22 tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.
[5:16] 23 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[5:16] 24 tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.
[5:17] 25 sn Here the one man refers to Adam (cf. 5:14).
[5:18] 26 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.
[5:18] 27 tn Grk “[it is] unto condemnation for all people.”
[5:18] 28 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 29 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.
[5:18] 30 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 31 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 32 tn Grk “righteousness of life.”
[5:19] 33 sn Here the one man refers to Adam (cf. 5:14).
[5:19] 35 sn One man refers here to Jesus Christ.
[5:20] 37 tn Grk “slipped in.”
[6:4] 39 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
[6:5] 40 tn Grk “we will certainly also of his resurrection.”
[6:6] 41 tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:6] 42 tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).
[6:7] 43 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[6:9] 44 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:9] 45 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
[6:11] 46 tc ‡ Some Alexandrian and Byzantine
[6:11] 47 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[6:13] 48 tn Or “weapons, tools.”
[6:13] 49 tn Or “wickedness, injustice.”
[6:13] 50 tn Or “weapons, tools.”
[6:16] 51 tn Grk “to whom you present yourselves.”
[6:16] 52 tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.
[6:16] 53 tn Grk “either of sin unto death, or obedience unto righteousness.”
[6:17] 54 tn Grk “you were slaves of sin but you obeyed.”
[6:19] 56 tn Or “because of your natural limitations” (NRSV).
[6:19] sn Verse 19 forms something of a parenthetical comment in Paul’s argument.
[6:21] 58 tn Grk “have,” in a tense emphasizing their customary condition in the past.
[6:22] 59 tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”
[6:23] 61 tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
