1 Corinthians Chapter 6

1 Corinthians 6:1

Failure to resolve personal disputes

The topic of judgment continued as Paul shifted to another disorder afflicting the Corinthian church. The same laxity in dealing with the immoral brother was found in cases of personal disputes between members which the church refused to adjudicate. It was yet another manifestation of the divisive spirit which racked the congregation.

With the introductory phrase “Do you not know,” Paul pointed toward certain truths which should have prevented the problem in the first place. The phrase recurs six times in this chapter alone. (Outside this letter this construction appears only three other times in the NT.) Paul had used it before (1Co_3:16; 1Co_5:6) and would subsequently use it again (1Co_9:13, 1Co_9:24) to the same effect. The implication that they should have known these things must have painfully hit home to a church enamored with its own wisdom and knowledge. This is speaking of a problem between two Christians. “Dare”: Suing another believer in a secular law court is a daring act of disobedience because of its implications related to all sin – the displeasure of God.

“Having a matter against another”: The phrase in Greek was commonly used of a lawsuit (“go to law”).

“Unjust”: not meaning their moral character, but to their unsaved spiritual condition.

The worldly court is no place to settle a dispute between two Christians. It is a sad situation that they had a dispute serious enough to have to be decided by someone else other than the two of them. It is unthinkable to turn it over to a world court. Believers are to settle all issues between themselves within the church. The fear of the Lord would not be part of the decision in a world court.

 Paul’s chagrin about this issue was great, not only because it further divided the church, but also because it hindered the work of God among the non-Christians in Corinth (cf. 1Co_10:32). Those related by faith needed to settle their disputes like brothers, not adversaries (cf. Gen_13:7-9).

 1 Corinthians 6:2

The first of six do you not know phrases in this chapter (cf. 1Co_6:3, 1Co_6:9, 1Co_6:15-16, 1Co_6:19) concerned the role of saints in judging (cf. Joh_5:22; Rev_3:21). “Judge the world”: Because Christians will assist Christ to judge the world in the millennial kingdom (Rev 2:26-27; 3:21; Dan. 7:22), they are more than qualified with the truth, the Spirit, the gifts, and the resources they presently have in Him to settle small matters that come up among themselves in this present life.

Jesus will be like what we think of the Supreme Court today, and we Christians will be like the lower court under His jurisdiction. We must learn to get along with our brothers and sisters in Christ. If there is something that seemingly is difficult to decide, then other impartial Christians should decide the matter with the Bible as the basis of the verdict. The Bible says that we will reign with Jesus. Those ruling have to judge. You can, also, see how a brother or sister in Christ who is familiar with God's teaching would be better able to come to a satisfactory Biblical verdict.

Paul had probably taught this doctrine in Corinth in the course of his founding the church there, since he cited it as an indisputable proposition.

1 Corinthians 6:3

Since they were going to judge supernatural beings (the fallen angels, 2Pe_2:4; Jud_1:6), surely they should handle mundane matters satisfactorily. “Judge Angels”: The Greek word can mean “rule or govern.” Since the Lord Himself will judge fallen angels (2 Peter 2:4; Jude 6), it is likely this means we will have some rule in eternity over holy angels.

Since angels are “ministering spirits” to serve the saints (Heb 1:14), it seems reasonable that they will serve us in glory.

1 Corinthians 6:4

The form of the Greek word (kāthizete, appoint) may be a statement (indicative) or a command (imper.). The NIV has taken it as a command, making the difficult phrase men of little account refer to those in the church not too highly esteemed for their “wisdom”; but Paul considered them more than adequate for the task.

“Appoint” may be indicative which seems more likely in view of 1Co_6:5. If so, the participle translated “men of little account” would be better rendered “men who have no standing” in the church, that is, non-Christians. The sad refrain of 1Co_6:1 to which Paul would refer yet a third time in 1Co_6:6 was thus heard again. This is a difficult verse to translate, as suggested by the widely varying English renderings. But the basic meaning is clear: when Christians have earthly quarrels and disputes among themselves, it is inconceivable that they would turn to those least qualified (unbelievers) to resolve the matter.

The most legally untrained believers, (least esteemed) who know the Word of God and are obedient to the Spirit, are far more competent to settle disagreements between believers than the most experienced unbeliever, void of God’s truth and Spirit.

 1 Corinthians 6:5-6

No doubt the statement in 1Co_6:5 reddened some of the wise Corinthians’ faces. Now Paul is saying, can't you see how silly this is? What he is trying to make them realize, is that Christians should sit down together and talk it out, with a third party, if necessary. Pray together and let God decide the outcome. Certainly a part of Paul’s concern in this issue was the harmful effect such legal wrangling would have on the cause of the gospel in Corinth (1Co_9:23). Paul is saying that to go before a civil court to settle an argument between two Christians, gives Christianity a black eye. If Jesus Christ is King of Peace, why is there this problem too difficult to settle?

Such conduct as suing a fellow believer is not only a sinful shame, but a complete failure to act obediently and righteously.

Christians who take fellow Christians to court suffer moral defeat and spiritual loss even before the case is heard, and they become subject to divine chastening.

Hebrews 12:3 "For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."

Such lawsuits certainly did not glorify God (1Co_10:31-33). 

1 Corinthians 6:7-8

Because their greed dishonored God, Paul concluded that the important issue was lost before the case had begun. “Why … not … take wrong”: The implied answer is because of the shameful sin (v.5), and the moral defeat (v.8) that result from selfishness, a willingness to discredit God, His wisdom, power, and sovereign purpose, and to harm the church and the testimony of Christ’s gospel.

“Defrauded”: Christians have no right to insist on legal recourse in a public court. It is far better to trust God’s sovereign purposes in trouble and lose financially, than to be disobedient and suffer spiritually.

Jesus taught if someone sued you for your coat; give them your cloke also. He, also said to turn the other cheek, if someone slapped you on one cheek. He taught give to him that asks of you. Where have they sidetracked His teaching "forgive him that asks of you"? We know that Jesus taught that vengeance was His. We are to return good for the evil done unto us. These things are what make us a Christian. We are to kill them with kindness. What if you are the loser? It will just store up forgiveness for you in heaven, if you forgive the wrong he has done unto you.

He therefore said that mundane loss was preferable to the spiritual loss which the lawsuits produced. Paul is shaming them here. It is bad to do wrong to someone of the world, but it is terrible to do wrong to a brother in Christ.

He is referring to those who sue their brothers in Christ being as guilty of the same misconduct they are suing to rectify. As it was, the Corinthian lawsuits seemed not to have been so much a matter of redressing wrong or seeing justice served as a means for personal gratification at the expense of fellow believers. This was “body life” at its worst!

In these next two verses this catalog of sins, though not exhaustive, represent the major types of moral sin that characterize the unsaved.

1 Corinthians 6:9-10

Paul’s third reminder (Do you not know… cf. 1Co_6:2-3) was probably meant to complement the thought of 1Co_6:4, but it also illustrated the gap which existed between the Corinthians’ future position and their present practice. The wicked would have no share in God’s future kingdom because they were not related to Christ, the Heir (cf. Mar_12:7). “Not inherit the kingdom”: The kingdom is the spiritual sphere of salvation where God rules as king over all who belong to Him by faith. All believers are in that spiritual kingdom, yet are waiting to enter into the full inheritance of it in the age to come. People who are characterized by these iniquities are not saved.

While believers can and do commit these sins, they do not characterize them as an unbroken life pattern. When they do, it demonstrates that the person is not in God’s kingdom. True believers, who do sin, resent that sin and seek to gain the victory over it. (see Romans 7:14-25)

Fornicators are all who indulge in sexual immorality, but particularly unmarried persons.

Idolaters are those who worship any false god or follow any false religious system.

Adulterers are married persons who indulge in sexual acts outside their marriage.

Effeminate … nor abusers of themselves are homosexuals or sodomites, terms referring to those who exchange and corrupt normal male-female sexual roles and relations. Tranvestism, sex changes, and other gender perversions are included.

Genesis 1:27 "So God created man in his [own] image, in the image of God created he him; male and female created he them."

Deut 22:5 “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so [are] abomination unto the LORD thy God.”

Sodomites are so called because the sin of male-male sex dominated the city of Sodom. This sinful perversion is condemned always, in any form, by Scripture. (Lev 18:22; 20:13; Rom. 1:26-27; 1 Tim 1:10)

Paul is saying here, you are wrong if you think that just being baptized into Jesus will save you. You cannot go back into sin, and commit the sins the world is guilty of, and not be judged. He is saying, if you were really saved, you would not have the desire in your heart to commit these sins that the world is guilty of. Paul speaks of the unrighteous as a whole; he does not separate out those who are pretending to be Christians for special privileges. I am sure these types of sins are mentioned here, because of the worship of Aphrodite in this area, and also because most of the false worship was of a sensual nature.

In the book of James, it says faith without works is dead. We also see in the 6^th chapter of Hebrews the consequences of getting back into these sins after you have made a commitment to God.

The wicked would one day be judged by the saints (1Co_6:2) on the basis of their works (Rev_20:13) which would condemn them. Yet the saints were acting no differently.

The word adikoi (“the wicked”) in 1Co_6:9 was used in 1Co_6:1, there translated “the ungodly.” The verb form adikeite (“do wrong”) however, was used in 1Co_6:8 to describe the Corinthians’ behavior. Their future role should have radically affected their practice in the present (cf. 1Jn_3:3). If they thought otherwise, Paul warned, they were deceived (cf. 1Co_5:11; Rev_21:7-8; Rev_22:14-15). One thing we must note here is that the sins mentioned in verse 9 were sins of the body and seemed to be classed together. The sins in verse 10 are also bad sins, but sins that happen outside the body. They are not sex sins. These are still sins, but do not include the Holy Spirit {which dwells inside of us} in their act of sin.

“Thieves … covetous” are both guilty of the same basic sin of greed. Those who are covetous desire what belongs to others, thieves actually take it.

Revilers are people who try to destroy others with words.

Extortioners are swindlers and embezzlers who steal indirectly, taking unfair advantage of others for their own financial gain.

The list of offenders was similar to that noted earlier (1Co_5:10-11), which no doubt corresponded to problems in Corinth and in other large cities of the day (cf. Eph_5:3-6). Homosexuality and male prostitution, for example, were especially characteristic of Greco-Roman society. Plato lauded homosexual love in The Symposium (181B). Nero, emperor at the time Paul wrote this letter, was about to marry the boy Sporus (Suetonius Lives of the Caesars 6. 28), an incident bizarre only in its formality, since 14 of the first 15 Roman emperors were homosexual or bisexual. 

1 Corinthians 6:11

Some (but not all) the Corinthian Christians had been guilty of the sins listed in 1Co_6:9-10, but God had intervened. They were washed… by the Spirit (cf. Tit_3:5), sanctified in the Son (cf. 1Co_1:2), and justified before God (cf. Rom_8:33). This fact of justification was an appropriate thought for those judicially carping Corinthians. Though not all Christians have been guilty of all those particular sins, every Christian is equally an ex-sinner, since Christ came to save sinners. Some who used to have those patterns of sinful life were falling into those old signs again, and needed reminding that if they went all the way back to live as they used to, they were not going to inherit eternal salvation, because it would indicate that they were never saved.

“Washed” refers to new life through spiritual cleansing and regeneration.

“Sanctified” (set apart) is what results in new behavior, which a transformed life always produces. Sin’s total domination is broken and replaced by a new pattern of obedience and holiness. Though not perfection, this is a new direction.

“Justified” refers to a new standing before God, in which the Christian is clothed in Christ’s righteousness. In His death, the believer’s sins were put to His account and He suffered for them, so that His righteousness might be put to an account, so that we might be blessed for it.

“By the Spirit”: The Holy Spirit is the agent of salvation’s transformation.

Everyone who ever lived has sinned and come short of the glory of God. Praise God, if we repent, He is faithful and just to forgive us of our sin and wash us in His precious blood. We are saved by the grace of God. We are washed in his blood and set aside for his purpose. We are justified {just as if we had never sinned}. The Christians standing around God's throne in heaven are clothed in white robes, washed in the blood of the Lamb. When He saves us, we become a new creature in Christ. 

1 Corinthians 6:12

Failure to practice sexual purity

The theme of legality continued as Paul turned to another problem troubling the Corinthian assembly. This problem was the issue of freedom from the Old Testament Law in the area of sexual relationships. Paul addressed this issue in the manner of a dialogue, the diatribe style, familiar to his readers. This also enabled him to prepare them for both his subject matter and his approach in the rest of the letter, which concerned answers to questions and objections they had raised.

First I want to give the definition of “expedient”: “Based on or marked by a concern for self-interest rather than principle”, which is self explanatory. The definition of “power” can mean influence or is a measure of a person's ability to control the environment around them, including the behavior of other persons. In this case, Paul refused to be influenced by either others around him or Satan.

This is probably one of the most controversial Scriptures in the Bible. First of all, we must remember who Paul is writing this to. They are still very much caught up in the regulations of their Jewish upbringing. Paul is saying, we are not obligated to keep the letter of the law, because Jesus fulfilled the law for us. Even in the Old Testament, we read that to obey is better than sacrifice.

I Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams." Hearken: (To give heed to)

Obeying is an act of our own free will. We obey, because we know that it will please God, and we want to please Him. Sacrifice, for the Jews had been an obligation, and not a choice. Paul is saying, I am not obligated to do any particular thing, or not do it. I choose to please God, so as an act of my own free will, I obey God's laws.

These new Christians were still sacrificing, and keeping the old Mosaic Law, from obligation. They were still technical in their form of religion and did not understand fully the sacrifice of Jesus. Paul, I believe is just saying, I am not under the law of obligation but I am a free agent to operate my own will in a way pleasing unto God. Paul is not saying that he has a license to sin without the punishment for sin. He is saying that he is a free-will agent. He chooses for himself, with the benefit of his conscience.

He, also, is saying that he refuses to become servant to sin. Paul refuses to live by a set of manmade rules any longer. The condition of his soul is between him and God. A Christian has Christ dwelling within them, and they no longer have the desire in their hearts to sin. This is what Paul is saying. If Christ, within me makes the decisions, there is no law against that.

Galatians 3:21: "[Is] the law then against the promises of God? God forbid for if there had been a law given which could have given life, verily righteousness should have been by the law."

Read the 6th chapter of Romans where Paul fully explains this.

The issue of the limits of liberty (1Co_6:12) was developed later by Paul in chapters 8-10. To a degree this subject also colored the discussion on public worship in chapters 11-14. The question of a Christian’s relationship to food (1Co_6:13) was taken up in 1Co_8:1-13. The resurrection of Christ (1Co_6:14) was expounded in 1Co_15:1-58. The church as the body of Christ (1Co_6:15) was enlarged on in 1Co_12:1-31. The sanctity of sex (1Co_6:16), about which Paul quoted Gen_2:24 on the divine establishment of marriage, occupied his attention in 1Co_7:1-40.

The words, everything is permissible for me, had apparently become a slogan to cloak the immorality of some in Corinth. The statement was true but it required qualification. Paul qualified liberty with the principle of love applied to both neighbor and self (cf. Mar_12:31). Liberty which was not beneficial but detrimental to someone else was not loving (1Co_8:1; 1Co_10:23) and was to be avoided. So too, liberty which became slavery (I will not be mastered by anything) was not love but hatred of self.

1 Corinthians 6:13-14

Food for the stomach and the stomach for food was another slogan by which some Corinthians sought to justify their immorality. They reasoned that “food” was both pleasurable and necessary. When their stomachs signaled hunger, food was taken to satisfy them. So too, they argued, sex was pleasurable and necessary. When their bodies signaled sexual desire, they needed to be satisfied. But Paul drew a sharp line between the stomach and the body. Meats … belly”: Perhaps this was a popular proverb to celebrate the idea that sex is purely biological, like eating. The influence of philosophical dualism may have contributed to this idea since it made only the body evil; therefore, what one did physically was not preventable and thus inconsequential. Because the relationship between these two is purely biological and temporal, the Corinthians, like many of their pagan friends, probably used that analogy to justify sexual immorality. “The body … The Lord”: Paul rejects the convenient justifying analogy. Bodies and food are temporal relations that will perish.

In the spirit, all believers make up the body of Christ. Our body is the dwelling place for the Holy Spirit. My belly, along with my body, should not be my God, because they will perish and the real me will live in my new spiritual body that Jesus will provide me. If the body is such a temporary thing, we should not elevate it to godhood.

The body (sōma) in this context (cf. 2Co_12:3) meant more than the physical frame; it referred to the whole person, composed of flesh (the material) and spirit (the immaterial; cf. 2Co_2:13 with 2Co_7:5). The “body,” therefore, was not perishable but eternal (1Co_6:14), and it was not meant for sexual immorality (porneia) but for union with the Lord (1Co_6:15-17), which is reciprocal (cf. Eph_1:23). The eternality of the body, the future destiny of the individual, was made certain by Christ’s resurrection (1Co_6:14; cf. 1Co_15:20). The 15th chapter of this same book of Corinthians goes into great detail about this very thing. We know that the body of the Lord Jesus

Christ died on the cross. That body was buried, and the third day He arose from the grave. There is a physical body, and there is a spiritual body. The physical body must die for the spiritual body to live. This mortal must put on immortality. Because Jesus rose from the grave, all those who put their faith in Jesus shall rise, also. Read more on this at I Thessalonians chapter 4: verses 1-12.

Bodies of believers and the Lord have an eternal relationship that will never perish. He is referring to the believer’s body to be changed, raised, glorified and made heavenly.

 1 Corinthians 6:15-17

So too the work of the Spirit (cf. 1Co_12:13) has affected Christians’ present destiny and joined them to Christ (1Co_6:15). Could a Christian practice immorality without grieving Christ? (cf. 1Co_12:26) Never! This verse above is speaking of how bad it is for a Christian to commit a sin of the body, because it includes the house of the Holy Spirit in that sin. We Christians are the temple of the Holy Spirit. All of us are individual parts making up the body of Christ. You can see from the following Scriptures that we are one with Christ. Christ is the head, and we are the body.

Romans 12:5 "So we, [being] many, are one body in Christ, and every one members one of another."

I Corinthians 12:12 "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ."

I Corinthians 12:27 "Now ye are the body of Christ, and members in particular."

Therefore when a believer commits a sexual sin, it involves Christ with a harlot. Therefore you can easily see why it would be important not to involve the temple of the Holy Spirit in the act of a body sin.

The union of two people involves more than physical contact. It is also a union of personalities which, however transient, alters both of them (1Co_6:16). Paul quoted Gen_2:24 (The two will become one flesh) not to affirm that a man and a prostitute are married but to indicate the gravity of the sin (cf. Eph_5:31-32). Paul supports his point in the previous verse by appealing to the truth of Genesis 2:24 that define the sexual union between a man and a woman as “one flesh.” When a person is joined to a harlot, it is a one flesh experience; there Christ spiritually is joined to that harlot. The words “Shall be” are translated “shall become”.

A Christian’s union with Christ likewise affects both him and the Savior, and one cannot act without affecting the other. These two Scriptures above should be studied carefully by those who would make husband and wife one in the spirit. The Scriptures say that husband and wife are one in the flesh, not the spirit. All Christians, whether male or female, are one in spirit with the Lord Jesus Christ. Husband and wife relations on this earth are in the flesh. In heaven, it will not be that way. There is no marrying or taking in marriage in heaven.

Further strengthening the point, Paul affirms that all sex outside of marriage is sin; but illicit relationships by believers are especially reprehensible because they profane Jesus Christ who believers are one. This argument should make such sin unthinkable.

 1 Corinthians 6:18

Corinthian Christians, when faced with immorality, should respond as did Joseph (Gen_39:12) — they should run. Flee from sexual immorality. Immorality was a unique sin but not the most serious (cf. Mat_12:32). It was, however, an offense against the sinner and those with whom he was related.

It is possible that the statement All other sins a man commits are outside his body (the word “other” is a translator’s addition and is not represented by any word in the Gr. text) should be taken as a third slogan (cf. 1Co_6:12-13) bandied about by some in Corinth. There is a sense in which sexual sin destroys a person like o other, because it is so intimate and entangling, corrupting on the deepest human level. But Paul is probably alluding to vereral disease, prevalent and devastating in his day and today. No sin has greater potential to destroy the body, something a believer should avoid because of the reality given in verses 19-20.

Fornication, in the verse above, includes all sorts of harlotry. This includes all unnatural sex acts and it also includes acts not with the spouse that God has chosen for you. The Aids patients are finding out the hard way what this type of sin brings on. Not all Aids patients are committing this sin, but this is one of the major ways of transmitting this disease.

If so, then Paul’s rejoinder (he who sins sexually sins against his own body) is a straight-forward denial. The Greek construction is similar to that in 1Co_6:13.

1 Corinthians 6:19-20

Among those grieved was the Holy Spirit who indwells every Christian (who is in you; cf. 1Co_12:13; 1Jn_3:24). A Christian’s body belongs to the Lord (v.13), is a member of Christ (v.15), and is the Holy Spirit’s temple.

Think about this. Every act of fornication, adultery or any other sin is committed by the believer in the sanctuary, the Holy of Holies, where God dwells. In the Old Testament, the High Priest only went in there once a year, and only after extensive cleansing, lest he be killed.

Also God the Father is grieved, for He seeks honor (Mat_5:16), not shame, from those who are bought at a price (cf. 1Co_7:23), that price being “the precious blood of Christ” (1Pe_1:19). When Jesus paid the price for our sin on the cross, He bought us and paid in full for us. I have used the following Scripture numerous times, but it seems to say exactly what I want to say on this.

Galatians 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

If Christ is in me, then I should treat my body as if it is His temple. I should allow nothing into the temple of God that would defame it in any way.

Romans Chapter 5 - Part One

Romans 5:1

 Provided righteousness enjoyed

The apostle now turned to a presentation of the experiential results (suggested by the connective oun, trans. therefore) of the believers’ justification — God’s declaring them righteous — on the basis of faith (cf. 3:21-4:25). The participial clause since we have been justified (cf. Rom_5:9) through faith describes antecedent action to the main clause, we have peace (echomen) with God. Some of the important Greek manuscripts read, “Let us have peace (echōmen) with God.” This seems to be the preferred reading. If so, then the sense is, “Let us keep on having (in the sense of enjoying) peace with God.” Peace has been made by God through our Lord Jesus Christ (cf. Eph_2:14), which fact is demonstrated by God’s justification. A believer is not responsible for having peace in the sense of making it but in the sense of enjoying it. Justified: means just as if I had never sinned.

Being justified underscores that justification is a onetime legal declaration with continuing results, not an ongoing process.

Galatians 2:16 "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."

Peace comes when we are assured of our salvation. It is not an internal sense of calm and serenity, but an external, objective reality. God has declared Himself to be at war with every human being because of man’s sinful rebellion against Him and His laws. The first great result of justification is that the sinner’s war with God is ended forever and this scripture refers to the end of this conflict as a persons’ being reconciled to God.

Romans 5:2

The Lord Jesus, besides being the Agent of the believer’s enjoyment of peace with God, is also the One through whom we have gained access (prosagōgēn, “privilege of approach” to a person of high rank; used elsewhere only in Eph_2:18; Eph_3:12) by faith into this grace in which we now stand. Believers in Christ stand in the sphere of God’s grace (cf. “grace” in Rom_3:24) because Christ has brought them to this position. He is their means of access.

In the Greek text the sentence, And we rejoice in the hope of the glory of God, is coordinate to the clause, “We have peace” (Rom_5:1). We have access to the Father, because Jesus tore down the middle wall of partition and gave us access when He died on the cross.  We see how Jesus furnished us access to the Father.

Mark 15:38 "And the veil of the temple was rent in twain from the top to the bottom." This curtain was not torn down by man, but by God.

What was so unthinkable to the Old Testament Jews is now available to all who come.

“Stand”, refers to the permanent position believers enjoy in God’s grace.

“Hope in the Glory of God”: Unlike the English word “hope”, the New Testament word contains no uncertainty; it speaks of something that is certain, but not yet realized. The believer’s ultimate destiny is to share in the very glory of God, and that hope will be realized because Christ Himself secures it.

Without the clear and certain promises of the Word of God, the believer would have no basis for hope.

Like that clause, this one too may be translated, “Let us keep on rejoicing.” Because of Christ, Christians eagerly anticipate the time when they will share Christ’s glory, in contrast with their falling short of it now (Rom_3:23). In that sense He is “the hope of glory” (Col_1:27; cf. Rom_8:17-30; 2Co_4:17; Col_3:4; 2Th_2:14; Heb_2:10; 1Pe_5:1, 1Pe_5:10). Certainly such a prospect is cause for joy and even boasting! (Kauchōmetha, “rejoice,” is lit., “boast” or “exult,” here in a pure sense; this Gr. word is also used in Rom_5:3, Rom_5:11 where it is trans. “rejoice.”)

Romans 5:3-4

Believers can enjoy the peace with God that has been achieved and the glorious future in God’s presence that awaits them. But how should they react to the experiences of life that are often adverse and difficult? They are to rejoice in their sufferings. The word “rejoice” is kauchōmetha, the same word in Rom_5:2. “Sufferings” is thlipsesin, “afflictions, distresses, pressures.” James wrote along the same line: “Consider it pure joy, my brothers, whenever you face trials of many kinds” (Jas_1:2).  Jesus taught that in this life you will have tribulation and that the only peace is in Him.

John 16:33 "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world."

II Corinthians 1:4 "Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God." 

You see, the problems come to all. Christians have Jesus to lean upon in their troubles. In Revelation chapter 7 verse 14, we see all the Christians around the throne who have been taken out of great tribulations on this earth. He promises He will be with us and provide a way out for us.

Matthew 5:45 "That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

One of the greatest examples of someone who was perfect and upright in the sight of God, and yet has great tribulation, is found in the book of Job. Job is tested by tribulation and yet his patience never tires.  When we are going through tribulation (un-deserved), we must remember that it is to make us stronger in God. Jesus was tried for 40 days and nights, but never faltered. We can make it, too, if we keep in the back of our mind that it is for our own good and not harm.

Patience (also known as perseverance) refers to endurance, the ability to remain under tremendous weight and pressure without succumbing.

This is more than mere Stoic endurance of troubles, even though endurance or steadfastness is the first result in a chain-reaction outgrowth from distress. This is spiritual glorying in afflictions because of having come to know (from oida, “to know by intuition or perception”) that the end product of this chain reaction (that begins with distress) is hope. All Christians have the hope of the resurrection.

In Lamentations 3:26 "[It is] good that [a man] should both hope and quietly wait for the salvation of the LORD."

I have discovered that God allows these little trials to come along to see if we will rely on Him while we endure under pressure. If we fold in the trial, then we have to go through another similar trial until we learn to lean on him in our trials. 

I Thessalonians 4:13 "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope."

Suffering brings about perseverance (hypomonēn, “steadfastness,” the ability to remain under difficulties without giving in; cf. Rom_15:5-6; Jas_1:3-4). Only a believer who has faced distress can develop steadfastness. “Experience” means character, or a better translation would be proven character. The Greek word simply means {proof”. It was used of testing metals to determine their purity,. Here the proof is Christian character. Christians can glory in tribulations because of what those troubles produce.

That in turn develops character (dokimēn  [“proof”] has here the idea of “proven character”), which in turn results in hope. As believers suffer, they develop steadfastness; that quality deepens their character; and a deepened, tested character results in hope (i.e., confidence) that God will see them through.

Romans 5:5

A believer’s hope, since it is centered in God and His promises, does not disappoint him. “Disappoint” means “put to shame because of disappointment” in unfulfilled promises. This affirmation concerning hope in God is a reflection of Psa_25:3, Psa_25:20-21 (cf. Psa_22:5; Rom_9:33; 1Pe_2:6). The reason this hope (resulting finally from affliction) does not disappoint is that God has poured out His love into our hearts. God’s love, so abundant in believer’s hearts (cf. 1Jn_4:8, 1Jn_4:16), encourages them on in their hope. And this love is poured out by (better, “through,” dia with the genitive) the Holy Spirit, whom He has given us. This Holy Ghost spoken of here comes and dwells within us as soon as we accept Christ as our Savior. It is the Holy Ghost in us that loves others unselfishly. 

God has implanted within our hearts evidence that we belong to Him in that we love the One who first loved us.

We are not ashamed of the gospel of Jesus Christ unto salvation. If we are ashamed of Jesus or the Holy Ghost here, He will be ashamed of us in heaven. We must not be ashamed but boldly tell of our Lord and Savior and His blessed Holy Spirit.

The Holy Spirit is the divine Agent who expresses to a believer the love of God, that is, God’s love for him. The reality of God’s love in a believer’s heart gives the assurance, even the guarantee, that the believer’s hope in God and His promise of glory is not misplaced and will not fail. This ministry of the Holy Spirit is related to His presence in believers as the seal of God (Eph_4:30) and as the earnest or down payment of their inheritance in glory (2Co_1:21-22; Eph_1:13-14). Later Paul wrote that the Holy Spirit Himself has been poured out in believers (Tit_3:6). Each believer has the Spirit of Christ (Rom_8:9) in the sense that He is indwelt by the Holy Spirit (cf. 1Jn_3:24; 1Jn_4:13).

Romans 5:6-8

Having mentioned the pouring out of God’s love, Paul now described the character of God’s love, which explains why its pouring out assures believers of hope. God demonstrated His love by the death of His Son, Jesus Christ. This demonstration was first, at just the right time (cf. Gal_4:4). Second, it was when we were still powerless (asthenōn, “without strength, feeble”; cf. Joh_5:5). Third, it was for (hyper) the ungodly (asebōn, “impious”; cf. Rom_4:5). The mystery of it all is how He loved us enough to die for us while we were evil in every way.

Unregenerate sinners are spiritually dead and incapable of doing anything to help them selves.

“In due time”: Meaning at the time that God had chosen.

Jesus died for those who deserved to go to hell, because they had sinned. (There is no one righteous in his own right) everyone needs a Savior. God loves a sinner and has made way for him or her: the way is Jesus Christ our Lord. He gave each of us a free will so we must be willing to be saved, and then Jesus does the rest.

 Clearly Christ’s death was a substitutionary death, a death in place of others. The Greek preposition hyper often means “on behalf of,” but occasionally it means “in place of,” its meaning here. This is clear from the statement in Rom_5:7, which also has hyper. A person willing to die for a righteous man or for a good man obviously is offering himself as a substitute so that the righteous or good man can continue to live. This is just saying that it would have been a little more understandable that Jesus would die on the cross for us, if we had been good people.

As uncommon as such a sacrifice is, Paul’s point is that we were neither righteous nor good yet Christ sacrificed Himself for us. There are no good people.

Matthew 19:17 "And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments."

A death of this cruel nature would be hard to endure, even for righteous people, but for wicked people it is almost not understandable. The reason we do not understand is because God’s love is so much greater than anything we know about.

This is the highest expression of human love and devotion. However, God’s love contrasts with human love in both nature and degree, because God demonstrates (“keeps on showing”) His own love for us in this: While we were still sinners, Christ died for us (hyper, “in our place”). In verse eight, it is as if God forced His love to be shown by His mighty hand. The word “commandeth” means more than just give.

The greatest love ever known was when God the Father gave His only begotten son to die on the cross for you and me that we might be saved.  The mystery of it all is He does not wait until we are good enough to be saved.

Though a few people might possibly be willing to die to save the lives of good people, though that is rare, Christ went well beyond that. He died in the place of the powerless (“feeble,” Rom_5:6), the ungodly (Rom_5:6; Rom_4:5), sinners (Rom_5:8), and even His enemies! (Rom_5:10).

Romans 5:9-11

The participle translated have… been justified (“declared righteous”) ties these verses to the argument at the beginning of the chapter (cf. Rom_5:1). The immediate connection, however, is with what preceded (Rom_5:6-8). God gave proof of His love by having Christ die in the place of humans “while we were still sinners.” Because of the sinner’s response by faith (Rom_5:1) to Christ’s sacrifice on the cross, God has declared him righteous. Certainly that now-declared-righteous person will not be forsaken by God’s love, which has been poured out effusively in his heart. Since the divine dilemma of justification (Rom_3:26) has been solved on the basis of Jesus’ shed blood (cf. Rom_3:25), certainly Jesus Christ will see that justified sinners will be saved from God’s wrath. The wrath being spoken of here is not God’s temporal wrath to come on the earth as in the book of Revelations, but of God’s eternal wrath reserved for unrepentant sinners.

We see this in 1 Thes. 5:9-10: For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him.

“By His blood”: Not by His physical blood, but by His death we shall be saved from wrath through him, through His violent, substitutionary death.

References to the blood of the Savior include the reality that He bled in His death, a necessity to fulfill the Old Testament imagery of sacrifice, but are not limited to the fluid itself. New Testament writers also use the term “blood” as a graphic way to describe violent death. References to the Savior’s blood are not simply pointing to the fluid, but at His death and entire atoning work.

Because Christ bore the full fury of God’s wrath in the believing sinner’s place, there is no fury left for him.

Believers will never be condemned to hell (Joh_5:24; Rom_8:1) nor will they be the objects of God’s coming Tribulation wrath (1Th_1:10; 1Th_5:9).

Here this same truth is repeated in different words (Rom_5:10). Reconciliation, the third great achievement of Jesus’ sacrificial death on Calvary, is presented (also Rom_5:11). This great triumvirate — redemption (Rom_3:24; 1Co_1:30; Gal_3:13; Eph_1:7); propitiation (Rom_3:25 [NIV: “sacrifice of atonement”]; 1Jn_2:2; 1Jn_4:10 [NIV: “atoning sacrifice”]); reconciliation (Rom_5:10-11; 2Co_5:18-20; Col_1:22) — is totally the work of God, accomplished through the death of Jesus Christ. Redemption pertains to sin (Rom_3:24), propitiation (or satisfaction) pertains to God (Rom_3:25), and reconciliation is for people (cf. we were reconciled). Reconciliation is the removal of enmity that stands between people and God (cf. “enemies” in Rom_5:10; Col_1:21). Reconciliation is the basis of restored fellowship between people and God (cf. 2Co_5:20-21). When we were still God’s enemies, Christ was able by His death to reconcile us to God. Certainly now that we are God’s children, the Savior can keep us by His living power.

In John 11:25-26 "Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:" "And whosoever liveth and believeth in me shall never die. Believest thou this?"

Because He (Jesus) lives, we shall live also. Jesus is life:  In John 14:6 "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." Jesus is life. If we have Jesus, we have life.

 If (Rom_5:10) may be rendered “since”; it assumes that the reconciliation through the death of His Son is true. In addition, reconciliation was done when we were God’s enemies (lit., “being enemies”). Since reconciliation was accomplished by Jesus’ death, certainly His life is able to insure the complete and final salvation of believers. “His life” is His present life (not His life on earth) in which He intercedes (Heb_7:25) for believers. He died for His enemies; surely He will save those, His former enemies, who are now fellowshipping in Him. Because Christians, God’s reconciled ones, share in Christ’s life, they will be saved. Not only is future salvation assured, but we also rejoice in God (“but also boasting [kauchōmenoi] in God”) here and now. This is what Paul already exhorted believers to do (Rom_5:1-3). The assurance and guarantee of it all is the fact that through… Christ… we have now received reconciliation (lit., “the reconciliation”). 2 Cor. 5:18 tells us:  “And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;”. All the aspects related to someone’s conversion and newly transformed life in Christ are accomplished by a sovereign God. Sinners on their own cannot decide to participate in these new realities.

Atonement, here, means restoration to divine favor. Notice, this atonement is by Jesus Christ. Even our joy is in Him. Since God has reconciled godless enemies to Himself, they should enjoy that peace with Him.