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.
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