CHAPTER 5
CHAPTER 5
Outline (continued)
Justification by Faith
C. Effective.
1a. It produces the fruit of peace and its concomitants: freedom of access, exultation, firmly anchored hope: assurance of complete salvation.
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
5:1–11
1b. The certainty and copiousness of salvation confirmed by the parallel
Adam—Christ
Correspondence and Contrast
“But where sin increased, grace increased all the more.”
5:12–21
C. Effective
1a. It produces the fruit of peace and its concomitants: freedom of access, exultation, firmly anchored hope: assurance of complete salvation
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ”
5:1–11
5 1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have also gained access by faith into this grace in which we stand, and we exult in the hope of the glory of God. 3 And not only this, but we even exult in our sufferings, because we know that suffering brings about perseverance; 4 perseverance, proven character; proven character, hope. 5 And this hope does not disappoint, because God’s love has been poured out into our hearts by the Holy Spirit who was given to us.
6 For while we were still powerless, at the appointed time Christ died for the ungodly. 7 Now a man will scarcely die for a righteous person, though for a good person someone might possibly dare to die. 8 But God demonstrates his own love for us in this, that while we were still sinners Christ died for us.
9 Since, then, we have now been justified by his blood, we shall much more he saved through him from (God’s) wrath. 10 For if, while we were enemies, we were reconciled to him through the death of his Son, much more, having been reconciled, shall we be saved through his life! 11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now already received our reconciliation.
Under the general heading Justification by Faith, Exposition (1:16–11:36) Paul has shown that this justification is necessary and real (1:16–3:31), as well as scriptural (chapter 4). In chapters 5–8 he demonstrates that it is also effective, fruitful.
It is clear that in Paul’s thinking chapters 5, 6, 7, and 8 belong together. The fruits of justification are set forth in all of them. In addition, in its final verse each of these four chapters contains the phrase “through (or in) Jesus Christ (or Christ Jesus) our Lord.”
The kind of fruit varies from chapter to chapter. Here, in 5:1–11, the attention of the hearer and/or reader is focused first of all on peace. In connection with it mention is also made of freedom of access, exultation, and hope, a hope that is firmly anchored and amounts to certainty with respect to salvation.
By means of the parallel Adam-Christ (verses 12–21) the certainty and especially the copious character of salvation receive further elucidation.
1, 2. Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have also gained access by faith into this grace in which we stand, and we exult in the hope of the glory of God.140
The apostle has reached a new phase in the discussion of justification by faith. He now simply assumes that he himself and those addressed have received and are enjoying this marvelous gift. It is from this fact, viewed as a starting point, that the discussion now moves forward.
The various units composing verses 1 and 2 may be grouped as follows:
a. “Therefore, having been justified by faith …”
The reasons implied in this “Therefore” are found in the first four chapters; especially in 3:21–4:25.
b. “… we have peace with God …”
For the meaning of the term peace see on 1:7; 2:10. As 5:10, 11 makes clear, in 5:1 the basic meaning of peace is reconciliation with God through the death of his Son. This implies the removal of divine wrath from the sinner, and the latter’s restoration to divine favor.
The fact that objective peace is here in the foreground does not mean, however, that the subjective enjoyment of this great blessing is absent from Paul’s mind. How could he even think about the cause without reflecting on the effect, namely, the condition of rest and contentment present in the hearts of those who know that the sins of the past have been forgiven, the evils of the present are being overruled for good, and future events cannot bring about separation from God’s love? The mention of this “peace which passes all understanding” (Phil. 4:7) makes the transition to the next item very natural:
c. “… through our Lord Jesus Christ, through whom we have also gained access by faith into this grace in which we stand …”
It was Christ’s blood, representing his entire vicarious sacrifice, which brought reconciliation, and it was his Spirit which brought to the hearts of all true believers appreciation of that which redemption through blood had accomplished. So it was indeed through the person and work of the Savior, appropriated by faith, that access into this state of grace—that is, the state of justification—had been effected. Moreover, access to this state of grace implies confident access to the Father (Eph. 2:8; 3:12) and to his throne of grace (Heb. 4:16).
It is “our Lord (Owner, Master) Jesus (Savior) Christ (Anointed)” who, having paid his people’s debt, introduces them to the Father. It is he who not only “makes intercession” for them (Rom. 8:34) but, even more meaningfully, “ever lives to make intercession” for them (Heb. 7:25). And if even his intercession for them while he was still on earth was filled with comfort (read John 17), can his pleading for them, now that he has returned to heaven, clothed with the merits of his accomplished redemption, be less precious and effective?
d. “… and we exult in the hope of the glory of God.”
This “glory of God” indicates the marvelous salvation God has in store for those who place their trust in him. See such passages as the following: Rom. 2:7; 8:18, 30; I Cor. 15:43; II Cor. 4:17; Col. 1:27b; 3:4; II Tim. 2:10. For the meaning of the Greek word here rendered “exult” see on 2:17. Undoubtedly what Paul has in mind is, “We do not, like certain selfrighteous people, brag about our own accomplishments, but we place all our confidence in God. In him we greatly rejoice.”
On Christ, the solid Rock I stand,
All other ground is sinking sand.
Refrain of “My Hope Is Built”
by Edward Mote
by Edward Mote
Actually, however, the apostle does not say, “We exult in the glory of God,” but “We exult in the hope of the glory of God.” In light of Col. 1:27 the meaning is probably, “We rejoice greatly when we reflect on the solid basis for the expectation of future bliss.” See N.T.C. on Col. 1:27. In principle we have this blessedness here and now; in perfection, at Christ’s return.
Paul continues, 3, 4. And not only this, but we even exult in our sufferings, because we know that suffering brings about perseverance; perseverance, proven character; proven character, hope.
Here “in our sufferings” means “in the midst of and because of” the tribulations we experience in carrying on the work of the Lord. Cf. Rom. 8:35–39; I Cor. 4:9–13; II Cor. 1:4–10; 11:23–30 (the long list); 12:7–10; Gal. 6:17; II Tim. 3:11, 12 (to the extent in which that passage reflects on earlier events).141
But how was it possible for the apostle to exult in sufferings? How can suffering—here probably especially tribulation for the sake of Christ and the gospel—be regarded as a blessing? For a somewhat detailed answer see N.T.C. on Philippians, pp. 90, 91. Be sure also to examine Heb. 12:5–11, and in the Old Testament Ps. 119:67, 71; Jer. 31:18.
To all this add II Cor. 12:7–10. Note especially verse 9, “My grace is sufficient for you, for my power is made perfect in weakness.”
In this connection two facts should be borne in mind:
a. An afflicted believer’s own weakness, by way of contrast, serves to magnify God’s power.
b. It is exactly when the sufferer recognizes that he is weak but God is strong and ready to help that he will seek help from above. Since this help is sufficient, his faith will be strengthened. Thus suffering brings about perseverance.
Although it is true that perseverance (strength to bear up under plus the persistent application of this strength) is basically the result of the operation of the Holy Spirit in the hearts and lives of God’s children, it implies human action. It is by no means a passive quality. The person who has it perseveres. He holds on to what he has (Rev. 2:25), is faithful even to the point of death (Rev. 2:10).142
Perseverance produces proven character, that is, character that has sustained the test to which it was subjected.143
With respect to this “test” see Zech. 13:9, “I will refine them like silver and test them like gold.” Just as the refining fire of the goldsmith frees gold and silver from the impurities which in the natural state cling to them (cf. Isa. 1:25; Mal. 3:3), so also the patient endurance or perseverance of God’s children purifies them, that is, by the operation of the Holy Spirit brings about “proven” character, a character that has successfully sustained the fiery test.
It is immediately clear that consciousness, on their part, of the fact that they have sustained the test, so that God’s approval rests on them, will strengthen their hope. Proven character brings about hope. So, in this example of chain reasoning we are back to the hope mentioned in verse 2.
5. And this hope does not disappoint, because God’s love has been poured out into our hearts by the Holy Spirit who was given to us.
Note the masterful transition from faith (verses 1, 2) to hope (verses 2, 4, 5), to love (verse 5). This is the sequence found also in I Cor. 13:13. (In I Thess. 1:3 the sequence is faith, love, hope.)
There are people without hope (Eph. 2:12; I Thess. 4:13). There are also those who cling to illusory or deceptive hope (Prov. 11:7; Acts 16:19). But those who have been justified by faith and have been reconciled with God cherish the kind of hope that does not disappoint (Ps. 22:5). Their hope is firmly anchored in God’s redeeming love. Another way of expressing the same thought is this: their hope is moored to the throne of grace, that is, to that which is “within the veil,” where Jesus is seated at God’s right hand (Heb. 6:19, 20). He is living forevermore to intercede for his people (Heb. 7:25).
Moreover, God’s love is not rationed out drop by drop. On the contrary, by the Holy Spirit it is “poured out” into the hearts of the redeemed; in other words, it is supplied freely, abundantly, copiously, lavishly, as is true with respect to God’s gifts in general (Num. 20:8, 11; II Kings 4:1–7; Ps. 91:16; Isa. 1:18; 55:1; Ezek. 39:29; Joel 2:28, 29; Zech. 12:10; Matt. 11:27–30; 14:20; 15:37; Luke 6:38; John 1:16; 3:16; Acts 2:16–18; 10:45; 14:17; 17:25; Rom. 5:20; I Cor. 2:9, 10; II Cor. 4:17; Eph. 1:8; 2:7; James 1:5; Rev. 22:17). “He giveth and giveth and giveth again.” See N.T.C. on John, Vol. I, pp. 88, 89 (“grace upon grace”).
In fact, the Holy Spirit, who is the Dispenser of God’s gifts, is also himself God’s gift to the church (John 14:16; 15:7).
Over against the opinion of some it should be emphasized that the expression “the love of God” cannot mean “our love for God.” How could such thoroughly inadequate love ever be the basis of hope that does not disappoint? The reference is clearly to God’s own love, as verse 8 proves. See also Rom. 8:35; II Cor. 13:13.
Now all this sheds light on the glorious character of justification by faith. This divine deed whereby the sinner who flees to God for refuge is declared righteous is often compared to that which happens in a courtroom. It has accordingly been called a forensic action. It is indeed that, but, considered in its most comprehensive sense, it is far more than that. Note contrast:
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The earthly judge
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God as Judge
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a finding the accused “not guilty” acquits him; or finding him guilty sentences him.
b dismisses him from the courtroom and has no further dealings with him.
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a finding the accused guilty—as is always the case—blots out his guilt, on the basis of the work accomplished by God’s Son, the Guilt Bearer.
b through his Spirit pours his love into his heart and adopts him as his own son or daughter.
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But the comparison should be carried one step farther, for even human adoption is not an adequate illustration of divine adoption. In human adoption the parents would like to transmit something of their own character or spirit to that adopted child. Sometimes this succeeds to a degree; sometimes not at all. But when God adopts he also plants his own Spirit into the adoptee’s heart, transforming him or her into God’s own image (Rom. 8:15).
6–8. For while we were still powerless,144 at the appointed time Christ died for the ungodly. Now a man will scarcely die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this, that while we were still sinners Christ died for us.
In this passage Paul states the reason for saying that God poured his love into the hearts of sinners. He tells us that he was justified in making this assertion because “while we were still powerless,” that is, helpless, totally unable to rescue ourselves from the effects of the fall, Christ, motivated by sovereign love and not by any human merit or accomplishment, died for us, the ungodly.
The unique character of this love becomes apparent when we consider the fact that while for a righteous person a man will scarcely die—though, by rare exception, it might after all happen that for such a good person someone would dare to die, God, on the other hand, demonstrates his own love in this remarkable way, namely, that while we were still in our helpless and sinful state Christ died for us.
In connection with this explanation note the following:
a. The “ungodly” people of verse 6 are the “sinners” of verse 8, namely, those sinners for whom Christ died, the “beloved of God, saints” of 1:7.
b. The distinction between “a righteous person” and “a good person” should not be pressed, as if the apostle were saying that for a person who is merely “righteous” it would be almost impossible to find someone who would die, but for a “good” person, or benefactor, it might under exceptional conditions be possible to find a substitute who would be willing to offer his life. This is over-interpretation. We should adhere to the one basic point Paul is making, and not obscure the thought by introducing unwarranted distinctions. Room should be left for stylistic variation.145
c. What Paul is saying is that God’s love, as revealed in Jesus Christ, is both unprecedented and unparalleled. No merit from our side could have moved Christ to die for us, for he died for us “while we were still sinners.” Moreover, he died for us “at the appointed time,” that is, at the time appointed by God (cf. Mark 1:15; Gal. 4:4), not by us.
This death was unparalleled with respect to the marvel of the implied condescending and pardoning grace. Christ died for those who were bad, bad, bad! In them there was no goodness that could have attracted this love. In the death of Jesus for sinners God demonstrates “his own” sovereign love. See Isa. 1:18; 53:6; 57:15; Dan. 9:17–19; I John 4:10.
d. Note the word “demonstrates,” present tense. Although it is true that for Paul, at the time he wrote this letter, as well as for us today, the death of Christ was an event that had occurred in the past, its lesson remains an ever present and glorious reality.146
e. Note “his own love for us.”147
f. Though it is true that no less than four times in these three verses Paul uses a preposition (ὑπέρ) which has a very wide range of meaning, stretching all the way from about or concerning (cf. περί) to in the place of (cf. ἀντί), and which frequently means “for,” “in behalf of,” “for the sake of,” “in the interest of,” it would seem that here in Rom. 5:6–8 this little word, though not by itself meaning “in the place of” implies as much. Does not the context (see verses 9, 10) indicate that by means of the shedding of his blood Christ removed from us God’s wrath? See also N.T.C. on Galatians, p. 130; on Philippians, pp. 82, 83; and on I and II Timothy and Titus, pp. 375, 376.
9, 10. Since, then, we have now been justified by his blood, we shall much more be saved through him from (God’s) wrath. For if, while we were enemies, we were reconciled to him through the death of his Son, much more, having been reconciled, shall we be saved through his life!
The relation between verses 9, 10 and the immediately preceding context is as follows:
We will not be disappointed in our hope, for, in Christ, God loves us so deeply that the Savior died for us while we were still sinners. If, then, we were justified by that death—or that blood—of Christ, much more shall we be saved from any future outpouring of God’s wrath.
Now the details:
a. Verses 9 and 10 run parallel. The first concerns our legal standing with God; the second, our personal relationship to him. Each of the two statements is in the form of an a fortiori argument: if God did the greater, will he not even more readily do the lesser?148
b. “justified by his blood.”
The demands of God’s justice must be satisfied. See Isa. 1:27; 53:5; Rom. 8:4. Here in Rom. 5:9, as in 3:24, the relation between justification and Christ’s death is indicated: our justification required Christ’s eternal (not in time but in quality) death (cf. Luke 24:26, 27). In 4:25, on the other hand, the relation described is that between justification and Christ’s resurrection.
Blood points to sacrifice, offering. For more on Christ’s death as an offering, a voluntary sacrifice, see such passages as Isa. 53:7, 10, 12; John 10:11, 15; I Peter 2:21–24.
c. “saved through him from God’s wrath.”
For this divine wrath see on Rom. 1:18. The deliverance from this wrath, by Christ’s mediatorial work, and therefore by Christ himself, refers to our not having to endure the outpouring of the divine vengeance on the day of the final judgment. See I Thess. 1:10; 5:9; II Thess. 1:5–10.
d. “… if, while we were enemies …”
The word enemies must be understood in the passive sense: so regarded by God, because as yet we had not been reconciled to him.
e. “… we were reconciled to him through the death of his Son.”
Believers are those who, by God’s grace, have attained a standing of righteousness in relation to God’s holy law; in other words, they have been justified. God’s law no longer condemns them. But not only is this true. What is now added is that God also loves them. His heart goes out to them. He has made friends of enemies.
It should be emphasized that reconciliation—as well as justification—is a divine act. It is God, not man, who brings about reconciliation, the change from enmity to friendship.
However, just as it is true that justification requires faith on man’s part—God-imparted and God-sustained faith, to be sure, but human faith nevertheless—so also reconciliation requires obedience on man’s part. Here too it is true that such obedience is God’s gift. Nonetheless, it is man who obeys the exhortation, “Be reconciled with God” (II Cor. 5:10). God’s relation to man is not the same as that of a carpenter to the block of wood to which he is applying his skill, nor does it resemble the ventriloquist’s relation to his dummy.
Preachers are in danger of becoming onesided, unbalanced. There are those who stress divine initiative and action at the expense of human responsibility and action. There are also those who do the very opposite. Scripture avoids both extremes. The right view is found in such passages as Phil. 2:12, 13; II Thess. 2:13. See also Luke 22:22; Acts 2:23.
f. “… saved through his life”
It is the resurrected, living, and exalted Son of God who, through his Spirit, carries to completion in our hearts and lives the work of salvation.
g. “much more … much more”
If God justifies and reconciles to himself enemies, he will certainly save friends.
11. And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now already received our reconciliation.
The structure of this sentence reminds one of verse 3 (“And not only this, but …”). In view of the context the meaning is probably, “Not only shall we be saved (verse 10b), but even now we exult.” See 5:2, 3. Rejoicing in God because of blessings both present and future reminds one of the words, “In this you greatly rejoice … with joy inexpressible and full of glory” (I Peter 1:6, 8).149
Not all glorying or boasting can be recommended, however. As Rom. 2:17, 23 had indicated, Jews were boasting or bragging about the fact that they, in distinction from all other nations, possessed God’s holy law. In the church at Corinth there were people who bragged about Christian leaders (I Cor. 3:21), and about special gifts or attainments (II Cor. 11:18). And in his letter to the Galatians Paul refers to men who bragged about the number of Gentiles they had “converted” (caused to be circumcised, Gal. 6:13). Does that sound up-to-date?
Over against all such sinful leaping for joy Paul informs the Romans, “We exult in God through our Lord Jesus Christ.” And indeed, if, in speaking about the blessed results of Christian labor, one constantly keeps his attention focused on Jesus Christ, God’s Chosen Servant, who was the very opposite of a boaster (Matt. 12:18–21; Phil. 2:5–8), and derives all his power from him, all will be well.
This is the One, says Paul, “through whom we have now already received our reconciliation.” For those who, in faith and humility leap for joy when they consider the blessings they have already received there are even more glorious blessings in store in the hereafter.
No wonder that, in connection with blessings received through Jesus Christ, Paul is able to say, “Let him who boasts, boast in the Lord” (I Cor. 1:31; II Cor. 10:17).
1b. The certainty and copiousness of salvation confirmed by the parallel
Adam—Christ
Correspondence and Contrast
“But where sin increased, grace increased all the more”
5:12–21
12 Wherefore, just as through one man sin entered the world, and death through sin, and so death spread to all mankind, since all sinned— 13 for before the law (was given) sin was in the world. But sin is not taken into account when there is no law. 14 Nevertheless, death reigned from (the time of) Adam to (that of) Moses, even over those who did not sin by transgressing an express command, as did Adam,150 who is a type of him who was to come.
15 But the free gift is not like the trespass. For if, by reason of the trespass of the one the many died, much more did God’s grace and the gift that came by the grace of this one man, Jesus Christ, overflow to the many! 16 Again, the gift (of God) is not like (the result of) one man’s sin. For the judgment followed one sin and brought condemnation, but the free gift followed many trespasses and brought justification. 17 For if by the trespass of the one, death reigned through that one, much more will those who receive the overflowing fulness of grace and of the gift of righteousness reign in life through the One, Jesus Christ.
18 Consequently, as one trespass resulted in condemnation for all men, so also one act of righteousness resulted for all men in justification issuing in life. 19 For just as through the disobedience of the one the many were made sinners, so also through the obedience of the One will the many be made righteous.
20 Moreover, the law came in besides, in order that the trespass might increase. But where sin increased, grace increased all the more, 21 in order that, as sin reigned in death, so also grace might reign through righteousness to bring everlasting life through Jesus Christ our Lord.
That there is a close connection between 5:1–11 and 5:12–21 is clear. In both of these sections the thought that is stressed is that salvation for time and eternity is through Jesus Christ. According to 5:1–11 it is through him that believers have been justified and have found peace, reconciliation with God. To this idea of certainty of salvation through Christ, Paul now, in verses 12–21, adds the thought that grace more than offsets sin. It not only nullifies the effects of sin, it also bestows everlasting life.
Paul’s reasoning may at first seem somewhat difficult to follow. He starts a sentence but does not complete it. He begins by saying, 12. Wherefore, just as through one man sin entered the world, and death through sin, and so death spread to all mankind, since all sinned, and then, instead of completing this statement, he first of all enlarges on one of its elements, namely the universality of sin. Not until he reaches verse 18 does he return to the sentence he started to write. He reproduces its thought in a modified form: “Consequently, as one trespass resulted in condemnation for all,” and then he finally, in substance, completes the sentence as follows, “… so also one act of righteousness resulted for all men in justification issuing in life.”151
Now it should be admitted that such a break in grammatical structure is in line with Paul’s style and personality. See N.T.C. on Luke, p. 6. Yet it is not today, nor has it been in the past, an unusual style phenomenon.
For example, a minister, making an announcement to his congregation, regarding a picnic, might start out as follows:
“Since tomorrow we’ll all be attending the church picnic.…”
He wishes to continue with, “We urge all to come early and to bring along food enough for your own family and, if possible, even something extra for poor people who may wish to join us.”
But before he can even say this he notices that his words about a church picnic tomorrow are being greeted with skepticism. So, instead, he continues as follows:
“I notice that some of you are shaking your heads, thinking that there can be no picnic tomorrow. Let me therefore assure you that the early morning prediction about a storm heading our way has been canceled. A new forecast was conveyed to me just minutes before I ascended the pulpit. According to it, the storm has changed its course and beautiful weather is expected for tomorrow. So we urge all to come early, etc.”
With all this in mind, the various elements of verse 12, and also the verse viewed as a unit, may be interpreted as follows:
a. “Wherefore,” that is, in view of the fact that, through his sacrificial death and resurrection life, Jesus Christ has brought righteousness, reconciliation (peace), and life, etc. See 5:1–11.
b. “just as through one man sin entered the world …”
The one man is obviously Adam. See verse 14. Cf. Gen. 2:16, 17; 3:1–6. In what sense is it to be understood that through Adam’s fall sin entered the world? Only in this sense that gradually, over the course of the years and centuries, those who were born inherited their sinful nature from Adam, and therefore committed sins? Without denying that this indeed happened, we must nevertheless affirm that there was a far more direct way in which “through one man sin entered the world.” On this same third missionary journey, not very long before Paul composed Romans, he wrote letters to the Corinthians. In one of them (I Cor. 15:22) he says, “As in Adam all die, so in Christ shall all be made alive.” In Rom. 5:15 he writes, “By reason of the trespass of the one the many died.” He obviously means that the entire human race was included in Adam, so that when Adam sinned, all sinned; when the process of death began to ruin him, it immediately affected the entire race.
Scripture, in other words, in speaking about these matters, does not view people atomistically, as if each person were comparable to a grain of sand on the seashore. Especially in this present day and age, with its emphasis on the individual, it is well to be reminded of the truth expressed in the words which, in a former generation, were impressed even upon the minds of children:
In Adam’s Fall
We Sinned All
Moreover, when we bear in mind that this very chapter (5) teaches not only the inclusion of all those who belong to Adam—that is, of the entire human race—in Adam’s guilt, but also the inclusion of all who belong to Christ, in the salvation purchased by his blood (verses 18, 19; cf. II Cor. 5:19; Eph. 1:3–7; Phil. 3:9; Col. 3:1, 3), and that this salvation is God’s free gift to all who by faith are willing to accept it, we shall have nothing to complain about.
c. “and death through sin, and so death spread to all mankind …”
Solidarity in guilt implies solidarity in death, here, as in I Cor. 15:22, with emphasis on physical death. Sin and death cannot be separated, as is clear from Gen. 2:17; 3:17–19; Rom. 1:32; I Cor. 15:22. In Adam all sinned; in Adam all died. The process of dying, and this not only for Adam but for the race, began the moment Adam sinned.
d. “since all sinned.”152
In all probability this refers to sins all people have themselves committed after they were born. Such personal sinning has been going on throughout the centuries. Paul is, as it were, saying, “I know that one man, and in him all men, sinned, for if this were not true how can we account for all the sinning that has been going on afterward?”
This interpretation gives to the word sinned the meaning it has everywhere else in Paul’s epistles. Why should “all sinned” mean one thing (actual, personal sins) in Rom. 3:23, but something else in 5:12? Besides if here in 5:12 we explain the words all sinned to refer to the fact that all sinned in Adam, would we not be making the apostle guilty of needless repetition, for the sinning of all “in Adam” is already implied in this same verse; note “through one man sin entered the world.”153
To these two reasons for believing that this interpretation of the words “since all sinned” is the right one, a third can be added: it now becomes clear why Paul did not, at this point, complete the sentence beginning with “Wherefore,” but went off on a tangent. The statement “since all sinned” could easily arouse disbelief, especially in the minds of those who attached great importance to the proclamation of the law at Sinai. The question might be asked, “If to sin means to transgress the law, how can Paul say that since the time of Adam all sinned? Until the giving of the law at Sinai there was no law, and therefore no transgression of the law, no sin.” The apostle considers this possible objection to be of sufficient importance to justify the break in grammatical structure to which reference was made in the beginning of the explanation of verse 12 (see p. 176). Paul answers as follows:
13, 14. … for before the law (was given) sin was in the world. But sin is not taken into account when there is no law. Nevertheless, death reigned from (the time of) Adam to (that of) Moses, even over those who did not sin by transgressing154 an express command, as did Adam, who is a type of him who was to come.
In confirmation of the statement “all sinned,” including even those people who lived on earth during the period Adam to Moses, Paul reasons as follows:
Sin was indeed in the world even before Sinai’s law was given, as is shown by the fact that death, sin’s punishment, ruled supreme during the period Adam to Moses. The apostle may have been thinking, among other things, about the deluge, which destroyed almost the entire population of the world. Yes, death reigned even over those who did not sin by transgressing an expressed command, as did Adam. See Gen. 2:16, 17. So, it is clear that even during the period Adam to Moses sin was indeed taken into account. Though Sinai’s law, with its expressed commands, did not as yet exist, there was law. Here the apostle was undoubtedly thinking about what he had written earlier in this very epistle (2:14, 15). And this law, with death as punishment for wanton transgressors, was indeed applied (see Rom. 1:18–32). That there was law follows from the fact that there was sin. If there had been no law there would have been no sin.155
In introducing Adam, the transgressor of an expressed command, the apostle states, “who is a type of him who was to come.”
Having said this, is Paul able now at last, to finish the sentence he began in verse 12? Not yet, for calling Adam a type of the One who was to come,156 that is, of Christ, could easily lead to misunderstanding. Adam, whose fall resulted in incalculable misery for the human race, and Christ, the world’s Savior (John 4:42; I John 4:14; cf. I Tim. 4:10), how is it possible to mention these two in one breath? How can Adam be a type of Christ? This Paul must first explain.
How can there be any resemblance between Adam and Christ? Nevertheless, there is resemblance; for just as it is true that Adam imparted to those who were his that which belonged to him, so also Christ bestows on his beloved ones that which is his. It is in this respect that Adam foreshadows Christ. For the rest, however, the parallel is one of contrast, a fact which the apostle sets forth as follows:
15–17. But the free gift is not like the trespass. For if, by reason of the trespass of the one the many died, much more did God’s grace and the gift that came by the grace of this one man, Jesus Christ, overflow to the many! Again, the gift (of God) is not like (the result of) one mans’s sin. For the judgment followed one sin and brought condemnation, but the free gift followed many trespasses and brought justification. For if by the trespass of the one, death reigned through that one, much more will those who receive the overflowing fulness of grace and of the gift of righteousness reign in life through the One, Jesus Christ.
In these verses Paul shows that the parallel Adam-Christ is mainly one of contrast, in the sense that Christ’s influence for good far outweighs Adam’s effectiveness for evil: the free gift is “not like the trespass,”157 that is, is far more effective than the trespass.
By way of introduction to the further interpretation a few matters should be kept in mind:
a. The apostle uses the word many in a twofold sense. In its first use (“the many died”) it indicates all of Adam’s physical descendants. At the close of that same verse (“overflow to the many”) it indicates all those who belong to Christ. This reminds one of Isa. 53:11, 12; Matt. 20:28; Mark 10:45.
b. Verse 12 has shown that Adam was responsible for bringing into the world two evils: sin and death. The apostle deals with both of these in turn: with Adam’s sin or trespass (verses 15, 16), with death (verse 17). He conceives of them as being intimately related, and therefore at times mentions both in one breath.
It is understandable that Paul can say that by reason of Adam’s trespass the many died. These many are those designated in 5:12 as “all mankind” (literally all human beings, everybody). Cf. I Cor. 15:22. But, in connection with the work of God in Christ, for God’s children this evil has been more than canceled out. For them God’s grace and his gift of salvation changed death into its very opposite. Death became a gain (Phil. 1:21)! Moreover, as to sin, when grace entered, it more than merely returned man to his former state of innocence. It bestowed on him righteousness (verse 17), and life (verse 18), that is, everlasting life (verse 21). For the glorious content of this term see above, on 2:7.
Again, in Adam’s case a single sin was involved, a sin that resulted in condemnation. But Christ, by his work of redemption, made provision for the forgiveness not only of that one sin but also of all those that followed from it. His sacrifice sufficed for them all, and in fact was efficacious for all the sins committed by those who, by sovereign grace, were to place their trust in him. For them condemnation was replaced by justification. See on 1:17; 3:24; 5:1.
Paul now turns more especially to the subject of death. This time, after repeating that death resulted from the trespass of the one, Adam, he mentions the reign of death, the powerful and destructive sway it exercises over the affairs of human beings. In harmony with his thoughts on the supremacy of grace (the “much more” doctrine), the apostle now points out that in the case of believers the reign of death is not merely replaced by the reign of life but by a reign so inexpressibly glorious that those who participate in it will themselves be kings and queens. All this is the result of “the overflowing fulness158 of grace159 and of a righteousness that is God’s gift to them through the One, Jesus Christ,” that is, through his person and work.
When the apostle has thus taken care of the difficulties that had to be cleared up before he was able to complete the thought begun in verse 12, he now, by means of somewhat varying phraseology, in verse 18a gives the gist of the earlier verse—so that essentially verse 18a amounts to verse 12, and then, in verse 18b brings this thought to a conclusion. In somewhat different wording the entire thought is repeated in verse 19.
18, 19. Consequently, as one160 trespass161 resulted in condemnation for all men, so also one act of righteousness resulted for all men in justification issuing in life. For just as through the disobedience of the one the many were made sinners, so also through the obedience of the One will the many be made righteous.
As the word “consequently” indicates, not only is Paul now returning to the thought expressed in verse 12; he is summing up the argument of the entire paragraph (verses 12–17). The present passage places over against each other one trespass, namely, that of Adam (Gen. 3:6, 9–12, 17), a trespass here called “the disobedience of the one,” and one act or deed of righteousness, called “the obedience of the One,” that One being Jesus Christ. Cf. Phil. 2:8. Since in the preceding context Paul has no less than three times mentioned Christ’s death for his people (verses 6, 8, 10; cf. verses 7 and 9), it is certain that also here in verses 18, 19 the reference is to that supreme sacrifice. However, we should not interpret this concept too narrowly: Christ’s voluntary death represents his entire sacrificial earthly ministry of which that death was the climax.
We can understand that one trespass resulted for all men in condemnation, but what does the apostle mean when he states that also for all men one act of righteousness resulted in life-imparting justification? If in the first case “all men” means absolutely everybody, does not logic demand that in the second instance of its use it has the same meaning? The answer is:
a. The apostle has made very clear in previous passages that salvation is for believers, for them alone (1:16, 17; 3:21–25, etc.).
b. He has emphasized this also in this very context: those alone who “receive the overflowing fulness of grace and of the gift of righteousness” will reign in life (verse 17).
c. In a passage which is similar to 5:18, and to which reference has been made earlier, the apostle himself explains what he means by “all” or “all men” who are going to be saved and participate in a glorious resurrection. That passage is:
“For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; afterward those who are Christ’s, at his coming” (I Cor. 15:22, 23). Here it is clearly stated that the “all” who will be made alive are “those who are Christ’s,” that is, those who belong to him.
But though this answer proves that when Paul here uses the expression “all” or “all men” in connection with those who are or will be saved, this “all” or “all men” must not be interpreted in the absolute or unlimited sense, this still leaves another question unanswered, namely, “Why does Paul use this strong expresssion?” To answer this question one should carefully read the entire epistle. It will then become clear that, among other things, Paul is combating the ever-present tendency of Jews to regard themselves as being better than Gentiles. Over against that erroneous and sinful attitude he emphasizes that, as far as salvation is concerned, there is no difference between Jew and Gentile. The reader should carefully study the following passages in order to see this for himself: 1:16, 17; 2:7–11; 3:21–24, 28–30; 4:3–16; 9:8, 22–33; 10:11–13; 11:32; 15:7–12; 16:25–27. As concerns salvation, says Paul, “There is no distinction. God shows no partiality.” All men are sinners before God. All are in need of salvation. For all the way to be saved is the same.
In a day and age in which, even in certain evangelical circles, the unbiblical distinction between Jew and Gentile is still being maintained and even emphasized, it is necessary that what God’s Word says about this, particularly also in Paul’s epistle to the Romans, be pointed out.
Note that in verse 18 we are told that the one trespass resulted in condemnation for all, but that the one act of righteousness resulted in justification issuing in life. This shows that justification not merely overturns the verdict of “guilty,” setting aside the sentence of doom, but also opens the gate to life. For this concept of life—cf. verses 17 and 21—see above on 2:7.
Also in verse 19 Paul does not say, “Just as through the disobedience of the one the many were made sinners, so also through the obedience of the One will the many be made innocent or sinless,” but “… will the many be made righteous.” To be sure, this basically means “to be declared righteous.” However, when God declares someone righteous, does that action ever stand all by itself? See the explanation of 5:5.
20. Moreover, the law came in besides. In order that the trespass might increase. But where sin increased, grace increased all the more …162
Paul has been speaking about Adam and Christ, type and antitype. Adam transgressed a specific command, as has been shown. That happened long before the pomulgation of Sinai’s law. Now even before this there was law, as the explanation of 5:13 has shown. But at Sinai the Mosaic law came in besides “in order that the trespass might increase.” That was the divine intention in giving this law.
This cannot mean that God became the cause of sin’s increase. It means that it was God’s will and purpose that in light of his demand of perfect love (cf. Matt. 22:37–40; Mark 12:29–31; Luke 10:27) man’s consciousness of sin might become sharpened. A vague awareness of the fact that all is not well with him will not drive man to the Savior. So the law acts as a magnifying glass. Such an instrument does not actually increase the number of dirty spots on a garment. It makes them stand out more clearly and reveals many more of them than one can see with the naked eye. Similarly the law causes sin to stand out in all its heinousness and ramifications. In connection with this see also Rom. 3:20; 7:7, 13; Gal. 3:19.
Moreover, this increase in the knowledge of sin is very necessary. It will prevent a person from imagining that in his own power he can overcome sin. The more he, in light of God’s law, begins to see his own sinfulness and weakness, the more also will he thank God for the manifestation of his grace in Jesus Christ. Result: where sin increases, grace increases also. Not as if these two forces, sin and grace, were equal. On the contrary, grace not only pardons; as verse 21 shows, it does far more: it brings “everlasting life through Jesus Christ our Lord!” Truly, where sin increases, grace increases all the more!
Among the many hymns that bring out this glorious truth there are these two: (a) Charles Wesley’s “O For a Thousand Tongues,” containing the line, “He breaks the power of canceled sin”; what an incisive combination of two mighty products of God’s grace, namely, justification and sanctification; and (b) Julia H. Johnston’s “Grace Greater Than Our Sin.”
Since the apostle often makes mention of God’s law, as also in the present passage, it may be useful to give a brief summary of the functions of this law, as indicated in Paul’s epistles and elsewhere in Scripture. Undoubtedly one or more references can easily be added to each of the following:
a. to serve as a source of man’s knowledge of sin and to sharpen his consciousness of sin (Rom. 3:20, etc., as has been indicated).
b. to fix the sinner’s attention on the far greater power of God’s grace in Jesus Christ, and to lead him to the Savior (Rom. 5:20; Gal. 3:24).
c. to serve as a guide for the expression of the believer’s life of gratitude to God’s honor (Ps. 19:7, 8; 119:105; Rom. 7:22).
d. to function as a bridle, restraining sin (I Tim. 1:9–11).
There is, of course, a very close connection between these various functions.
The purpose of “grace abounding” is expressed in the following unforgettable words: 21. … in order that, as sin reigned in death, so also grace might reign through righteousness to bring everlasting life through Jesus Christ our Lord.
What a strikingly beautiful close to this chapter! There are seven concepts, as follows:
a. sin
This is, first of all, the sin of Adam, here viewed as our representative, whose guilt, due to the solidarity of the human race, is imputed to us all, a fact to which all the personal sins of human beings bear witness. See especially verses 12, 15, 17.
b. reigning
When Adam fell, it seemed as if sin was about to triumph completely. However, according to God’s plan, grace intervened, and in the case of all God’s children, triumphed over sin. See verses 12–14 for the reign of sin; verses 15–19 for the triumph of grace.
c. death
Sin brought condemnation and death; first of all physical death, but also spiritual and eternal death. Sin and Death are personified: Sin being, as it were, the Sovereign; Death, his Viceroy. For the moment (think of Adam’s fall) it seemed as if Sin would be able to claim the victory. See verses 12, 14. But note the next item:
d. grace
Grace meets sin head-on and defeats it. See verses 15–17, 20.
e. righteousness
Not a righteousness provided by man but a righteousness imputed by God. It was through this righteousness that grace triumphed over sin. See 1:17; 3:21–24; 5:17.
f. everlasting life
When the sinner is clothed with the righteousness provided by God, he is on his way to everlasting life (verse 18), the glorious life in the new heaven and earth; a life which, in principle, is given to him even here and now. For this concept see on 2:7.
g. Jesus Christ our Lord
See verses 14, 15, 17, 19. It must not be forgotten that apart from the immeasurably marvelous sacrifice of “Jesus Christ our Lord,” a sacrifice revealing a love which, in all its dimensions, surpasses all human understanding, grace would never have been able to conquer sin and death.
The unifying thought, as it were tying together all these seven concepts, is this, “Where sin increased, grace increased all the more,” namely, the grace embodied in the supreme sacrifice of our Lord Jesus Christ, and revealed to us through him.
In reviewing this entire chapter what amazes us is Paul’s limitless assurance, his radiant optimism. Here is a man who until rather recently has been subjected to all the afflictions mentioned in II Cor. 11. He is about to set out for Jerusalem, Rome, Spain. That was the plan. Whether he will ever be able to carry out that plan or any part of it he does not know, though he does know that perils confront him (Rom. 1:10, 13; 15:30–32). Also he knows that he has a story to tell. His heart is filled with a flame, the flame of love: God’s love for him, his love for God. Others must hear the story! We feel like saying, “What a man, this apostle Paul!” But if we said that we would be doing what he does not want us to do. So, in the very spirit of Paul we sing, or/and turn to a musical instrument and play AMAZING GRACE!
Romans 5 in Poetry
In order to put some spirit into the study of a chapter, more than one approach may help to make it part and parcel of a person’s life. In addition to
a. Careful exegesis, which is basic to every sound approach,
b. Practical lessons may be added or interspersed,
c. The chapter, as a whole or in part, may be acted out, if it lends itself to this approach, or it may provide the topic for
d. A debate. Again, it may be illustrated with
e. Pictures. An even different approach would be the composition of
f. A poem, which in an interpretive manner, reproduces the contents of the chapter, verse by verse. I suggest the following for chapter 5:
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Verses
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1, 2
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Therefore, since we’ve been justified
By faith, we’ve peace with God, and side
With him in Christ, through whom we gain
Access by faith, and we’ll remain
In this same grace in which we stand.
With joy we hope to reach the land
Where God his glory will display
When darkness changes into day.
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3–5
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And sufferings, too, we greet with cheer
Because they make us persevere
And mold our character, and then
This character builds hope again,
A hope that disappoints us ne’er;
For through his Spirit, which is e’er
Our portion, did our gracious God
His love so richly spread abroad.
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6–8
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The time was ripe and we were weak
And even godless, when to seek
The lost, yes many, far and wide,
Christ Jesus came and for us died.
It rarely happens that a man
For someone who is righteous can
Be found to die. But though it’s rare
Yet for a good man one might dare
To give his life. But God above
Showed his incomparable love
In that, while we were sinners still
Christ died for us. Such was his will.
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9, 10
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Hence, since we’ve now been justified,
And Jesus for our sins has died,
We know that we shall surely be
From future wrath forever free.
For if the greater deed God wrought
For those who then were in his thought
Still enemies, then will not he
The lesser do, and readily?
Will he who woos the enemy
Not bless a friend, whoe’er he be?
If through Christ’s death we friends became
Of God, then all the more the name
Of Christ, the Living One, will save
And make us conquerors o’er the grave.
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11
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’Tis good these happenings to record
But better still is to the Lord
To render joyful songs of praise
For having made us friends through grace.
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12
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’Twas through one man that sin began
And also death through this one man.
In this one man did all men sin,
And through this sin did death begin.
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13, 14
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Now, long before God’s law was given,
Sin filled the world and cried to heaven.
From Adam until Moses when
The writing of God’s law began,
Death ruled supreme on every hand,
Though breaking God’s express command,
As Adam did, that wicked deed
None could soon afterward repeat.
Now Adam, type of Christ was he,
Since each one mankind’s Head would be.
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15–17
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Far stronger than man’s sin is grace,
Far more effective in its place:
One fearful sin laid many low,
But grace made many overflow.
God’s judgment condemnation brought;
Christ’s blood justification bought.
One sin, and judgment came to stay,
But grace wiped all our sins away!
Now if the trespass of the one
Brought death to each and everyone,
Then how much more will they be blessed
On whom God’s grace and righteousness
Has been bestowed! Through him, the Door,
They’ll enter life forevermore.
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18, 19
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Just as a single sin plunged all
Of Adam’s seed into the fall,
The condemnation, so one deed
Of righteousness fulfilled the need
Of the whole world. All who believe
Justification will receive.
As one man’s disobedience caused
The many to be counted lost,
So, too, One Man’s submissiveness
Will bring to many righteousness.
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20, 21
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The law came in besides. ’Twas so
The sense of sin might keener grow.
But when that consciousness increased,
Grace topped it, and this never ceased.
Result was this: O’er death reigned Sin,
But all the while Grace ruled within
The heart, as Conqueror in the strife,
Bringing, through Christ, eternal life!
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Practical Lessons Derived from Romans 5
Verse 1
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” This peace is:
a. the gift of God’s love
b. the smile of God reflected in the heart of the believer
c. the heart’s calm after Calvary’s storm
d. the firm conviction that he who spared not his own Son will surely also, along with him, freely give us all things (Rom. 8:32)
e. the sentinel who mounts guard over the hearts and thoughts of God’s children (Phil. 4:7).
Verses 1, 2
“Therefore, having been justified by faith, we have peace with God … access by faith … and we exult in the hope of the glory of God.”
This implies that with respect to believers: past sins are forgiven, present access to the throne of grace is assured, and future glory is guaranteed. These are priceless values, obtained “without money and without price (cost),” as far as they are concerned.
For a cap and bells our lives we pay,
Bubbles we buy with a whole soul’s tasking,
’Tis heaven alone that is given away,
’Tis only God may be had for the asking.
Lowell,
“Vision of Sir Launfal”
“Vision of Sir Launfal”
Verse 3
“We even exult in our sufferings.” This cheerful statement becomes even more meaningful when we bear in mind that it was uttered by one who had already experienced a lengthy series of most bitter agonies for the sake of Christ. See I Cor. 4:11–13; 15:30–32a; II Cor. 11:24–32. Cf. Rom. 8:35. Such exultation in suffering is possible because of the truths expressed in Rom. 8:18, 28.
Verses 6–8
“… Christ died for the ungodly. Now a man will scarcely die for a righteous person … But God demonstrates his own love for us in this, that while we were still sinners Christ died for us.” Paul is amazed by his reflection on such love. It is as if he were saying, “Just think of it: God loves the unlovable! Why, even for a righteous person one would hardly want to die. But Christ died for the unrighteous, the ungodly!”
Verses 9, 15, 17, 20
“… much more … much more … much more … all the more.…” First of all study the picture of gloom drawn by Paul in Rom. 3:10–18. Does it prove that Paul was a pessimist? Now read 5:9, 15, 17, 20. Note how the very author who has given us the darkest picture of mankind, buried in sin, is, nevertheless, the most optimistic. It is as if he were saying, “Mankind’s sinfulness is indeed frightening; but God’s grace is far more powerful and wonderful than mankind’s sinfulness is terrible.
The apostle was an optimist, and this was not because of what sinners are by nature but because of what God’s grace is able to make of them. Should not every preacher—in fact, every true believer—imitate Paul in this respect?
Summary of Chapter 5
This chapter consists of two main sections: A and B. In A we are shown that the basic result of justification by faith is peace with God. Other blessings are associated with it. In B the main emphasis is on the generous character of the salvation provided by God.
A. (verses 1–11) Paul has reached a new phase in the discussion of justification by faith. He begins to fix the attention of the hearers-readers on the favorable effects resulting from justification. First of all he mentions “peace with God through our Lord Jesus Christ.” As 5:10 makes clear, this peace is basically “reconciliation with God through the death of his Son.” Associated with this peace are such other blessings as access to God by faith and a joyful looking forward to the marvelous salvation God has in store for those who have placed their trust in him. Even present suffering for the sake of Christ and his kingdom cannot dim the luster of the glory that is to come and in principle is being experienced even now. In fact, such suffering is really a link in the chain of blessings: suffering, perseverance, proven character, firmly anchored hope. This hope is kept alive and strengthened by God’s love “poured out into our hearts by the Holy Spirit” (verses 1–5).
Christ’s timely death for the “ungodly” is a demonstration of God’s love. By way of rare exception someone might be willing to sacrifice his life for a worthy person, but God demonstrated his own love by means of Christ’s death for us while we were still sinners (verses 6–8).
Not only has our legal standing been changed from “guilty” to “righteous,” i.e., from condemnation to justification, but our personal relation to God has also changed. Through Christ’s death former enemies were changed into friends. It was God himself who brought about this reconciliation. Now if God has reconciled to himself enemies, he will certainly save friends. Believers need not become alarmed about any future divine wrath. With a view to all these blessings, present and future, even now “we exult in God through our Lord Jesus Christ” (verses 9–11).
B. (verses 12–21) In a sentence beginning with verse 12, recaptured (as to essence) in verse 18a, and completed in verse 18b, the apostle states, “Just as through one man sin entered the world, and death through sin, and so death spread to all mankind, since all sinned; that is, as one trespass resulted in condemnation for all men, so also one act of righteousness resulted for all men in justification issuing in life.”
“In Adam’s fall we sinned all.” Adam, by means of his transgression of an express divine command, involved all mankind in his sin and guilt. The entire human race is viewed as being already “in” Adam. Moreover, being involved in sin implies being involved in death. The reality of sin did not depend on the establishment of the Mosaic law. Even during the period Adam-Moses sin was taken into account, for God’s law had been written in man’s heart (cf. 2:14, 15). This explains why it is right to state that death reigned from Adam to Moses, even over those who did not sin by transgressing an express command, as did Adam (see Gen. 2:16, 17; 3:1–6). In this connection Paul calls Adam “a type of him who was to come,” Adam being considered the head of fallen humanity; Christ, the head of redeemed humanity (verses 12–14).
In the remainder of the chapter the apostle shows that as all men were included in Adam, so also “all men,” that is, all those who belong to Christ, whether they be Jews or Gentiles by race, are included in Christ. The parallel Adam-Christ is, however, mainly one of contrast, as now becomes very clear. Paul says, “For if, by reason of the trespass of the one the many died, much more did God’s grace, and the gift that comes by the grace of this one man, Jesus Christ, overflow to the many.” Adam’s transgression brought condemnation. Christ’s voluntary sacrifice of himself for his people brought justification issuing in life. Moreover, grace is ever far more effective than sin. “Where sin increased, grace increased all the more.” Did grace merely offset sin and death, so that mankind returned to the state of innocence, that of Adam before the fall? On the contrary, grace changed death into a gain, substituted righteousness for sin, and everlasting life for death. All this “through Jesus Christ our Lord” (verses 15–21).
140
At the very beginning of this paragraph we encounter a difficulty. Did Paul say, and did Tertius (16:22) write, “We have peace,” or “Let us have peace”? Among translators and commentators there is a sharp division of opinion with respect to this question. Fact is that the underlying Greek text is not uniform. Textual evidence in support of the subjunctive ἔχωμεν is strong. This form is supported by Sinaiticus and Vaticanus (original hand in both cases), and further by Alexandrinus, Ephraemi Rescriptus, Codex Bezae, etc., as well as by many cursives and patristic citations. Several ancient versions, too, as well as more recent translations, show that their authors accept this reading. Some writers express themselves very forcibly, as if the opposite view, favoring the indicative ἔχομεν, is entirely impossible. See, for example, Robertson, Word Pictures, Vol. IV, p. 355; and Lenski, op. cit., pp. 333, 334. Among others who, in one sense or another, also favor the subjunctive (“Let us have peace,” “Let us continue to have peace,” “Let us live in peace,” “Let us enjoy peace,” or something similar) are Berkeley, Goodspeed, Moffatt, N.E.B..
But the indicative ἔχομεν, “we have,” also has considerable support. In fact, the Wyman fragment, to which a very early date (latter part of the third century a.d.) has been ascribed, has the indicative ἔχομεν.
Among translations favoring the indicative are A.V., A.R.V., N.A.S., Beck, R.S.V., N.I.V.. At times one possibility is recognized in the text, the other in a footnote or margin.
As to still another attempt to do justice to the original, namely, “Let us enjoy the peace we have,” or something similar (see Murray, op. cit., p. 159), I can see no justification for this compromise.
I accept the indicative. In addition to the evidence furnished by the third-century fragment mentioned above, two considerations have led me to adopt this reading:
a. At the time the New Testament was written the Greek letters ο and ω were beginning to be pronounced alike and at times were used interchangeably. In this connection note also the variant διώκομεν for διώκωμεν in Rom. 14:19, where the spelling with the two omegas deserves the preference, a reverse application of the same pronunciation and writing peculiarity found in 5:1.
b. The logic of the context here in Rom. 5:1 strongly favors the indicative. Justified people have peace with God (Eph. 2:14–18). They do not say, “Let us have peace.” The immediately following clause, “through whom we have also gained access by faith into this grace in which we stand” is a statement of fact, and, as shown by the word also, implies that the immediately preceding words similarly express a fact. “We have peace … we have also gained access.” Note the series of indicatives which follows: “… we exult … we even exult … we know, etc.” Does not all this clearly indicate that in 5:1 the hortatory part of this section—see 6:1 f., 6:15 f., 7:7 f., 8:31 f.—has not yet begun?
141 Sometimes reference is also made to II Tim. 4:14–17. This is permissible if it be borne in mind that when Paul wrote Romans he could not have been thinking of suffering that was experienced at a later time.
142 For the word ὑπομονή, by Paul mentioned first in Rom. 2:7, next here in 5:3, 4, see also 8:25; 15:4, 5; II Cor. 1:6; 6:4; 12:12; Col. 1:11; I Thess. 1:3; II Thess. 1:4; 3:5; I Tim. 6:11; II Tim. 3:10; Titus 2:2; Heb. 10:36; 12:1; James 1:3, 4; II Peter 1:6; and see its various occurrences in Revelation, beginning with 1:9.
144 Though Grk. N.T. (A-B-M-W) favors εἴ γε … ἔτι textual support for ἔτι γὰρ … ἔτι is not any weaker. Moreover, the double ἔτι would seem to link more logically with the preceding verse. Is it not possible that the other readings arose out of an attempt to get rid of the double ἕτι? The repetition of ἔτι may have resulted from the apostle’s intention to place special stress on the all-surpassing eminence of God’s love.
145 The idea that δικαίου and ἀγαθοῦ (verse 7) are neuter and indicate things or qualities conflicts with the very personal context (see verses 6 and 8).
146
For the verb συνίστημι the following meanings are worthy of consideration:
(1) intr.: to stand by or with (Luke 9:32); to hold together (Col. 1:17); to be composed of, to be formed out of (II Peter 3:5).
(2) tr.: to confirm, bring out clearly, prove, demonstrate (Rom. 3:5; 5:8; II Cor. 7:11; Gal. 2:18.
(3) to commend, in the favorable sense (Rom. 16:1; II Cor. 4:2; 6:4; 12:11); in the unfavorable sense (II Cor. 3:1; 5:12; 10:12). In II Cor. 10:18 the word commend is used first in the unfavorable, then in the favorable sense.
147 It is natural to construe εἰς ἡμᾶς (verse 8) with ἀγάπην. See Eph. 1:15 (“love for all the saints”); and cf. Col. 1:4; I Thess. 3:12; II Thess. 1:3.
148 For other instances of this kind of reasoning see in Romans the following verses: 5:15, 17; 8:32; 11:12, 24; and elsewhere: Matt. 6:30; 7:11; 10:25b; II Cor. 3:11; Heb. 12:9, 25.
150 Literally: “after the similitude of Adam’s transgression” (A.V.).
151
Not all agree with the idea that what we have here is an anacoluthon (change in grammatical construction). See, for example, Lenski, op. cit., pp. 358, 359. He finds the “conclusion” of the sentence in the very first verse, which he translates, “even so the death went through to all men since all did sin.” Objections:
a. His translation of καὶ οὕτως (verse 12b) is “even so,” as if this marks the beginning of the conclusion of the sentence. But it is clear from three instances in this very chapter (18, 19, 21) that Paul would then have written οὕτως καί, not καὶ οὕτως. See also Rom. 6:4; 11:31; I Cor. 12:12, etc.
b. Logic, too, is entirely on the side of those who believe that not until verse 18b does the apostle write what may be regarded as the apodosis or conclusion of the sentence begun in verse 12. The one man, Adam, through whom sin entered the world, points to the One, namely, Jesus Christ, through whom many will be made righteous.
152
ἐφ᾽ ᾧ = ἐπὶ τούτῳ ὅτι, for this reason that; hence because, since; here probably to be interpreted inferentially (“I draw this inference because,” or simply “since”).
Among other meanings that have been assigned to this expression the following are, perhaps, the most important:
(1) the antecedent of ᾧ is θάνατος. This makes no sense.
(2) the antecedent of ᾧ is ἑνὸς ἀνθρώπου. The meaning would be that everybody sinned in the first man, Adam. Doctrinally this is sound, and, as was shown, is even taught in verses 12 and 15. Yet, unless there are very good reasons for doing so, we should not link ἐφ᾽ ᾧ with an antecedent that is so far removed from it. Besides, it is not clear that ἐφ᾽ = ἐπί should be interpreted to mean ἐν.
153
It is clear that on this point I am not in agreement with Murray, op. cit., Vol. I, pp. 182–186. His position is that the clause cannot refer to actual, personal sins. As is clear, my own position resembles more closely that of E. F. Harrison, op. cit., p. 62, according to which, while in verse 12, considered as a whole, the emphasis on original sin is primary, with reference to the clause in question personal sins are not entirely excluded.
One more point: I hope no one will conclude that because on this question I do not agree with Murray, I am a Pelagian!
155 Paul’s reasoning is so lucid, and the harmony between 5:13, 14 and his earlier statements (1:18–21; 2:14, 15), so clear, that I cannot understand the comments of John Knox (The Interpreter’s Bible, Vol. 9, p. 464).
156 On Christ, “the Coming One” see N.T.C. on John, Vol. I, pp. 77–79; also J. Sickenberger, “Das in die Welt Kommende Licht,” ThG, 33 (1941), pp. 129–134.
157
The noun παράπτωμα indicates a sin in the sense of a deviation from the path of truth and righteousness, a fault. The word occurs in Rom. 4:25; 6 times in chapter 5: verses 15 (twice), 16, 17, 18, 20; twice in chapter 11 (verses 11, 12); and further, once each in II Cor. 5:19; Gal. 6:1; Eph. 1:7; 2:1, 5; and twice in Col. 2:13. For the rest, in the New Testament it is found only in the clarification of the fifth petition of the Lord’s Prayer, Matt. 6:14, 15 (twice), and in a similar passage in Mark (11:25, 26). For more on its meaning, in distinction from other words for sinning, see Trench, op. cit., par. lxvi.
A παράπτωμα may be rather mild, so perhaps in Gal. 6:1, but may also be very serious. Thus, in Rom. 11:11 Israel’s rejection of the gospel is called a παράπτωμα.
See also W. Michaelis, Th.D.N.T., Vol. VI, pp. 170–172. The παράβασις of Adam (Rom. 5:14) was a transgression of a distinct commandment. That same noun occurs also in Rom. 2:23; 4:15; Gal. 3:19; I Tim. 2:14; Heb. 2:2; 9:15.
158 Note περισσεία (here acc. s. -ν) a περί-compound, probably basically indicating water that rises so high that “all around” it overflows its borders. See also II Cor. 8:2; 10:15; James 1:21.
159 Grace is God’s love revealed to the undeserving. For a detailed word study of the word χάρις see N.T.C. on Luke, pp. 181, 182.
160 There are those who interpret ἑνός to refer to one person, namely, Adam. They translate “one man’s misdeed.” But in that case would not the apostle have used the article, as he did in verse 17? However, the difference in translation and interpretation is of little importance, since in any case Paul is speaking about the one act or deed of the one person over against the one act or deed of the other.
161 See footnote 157.
162 Note ὑπερεπερίσσευσεν, 3rd per. s. aor. indicat. of ὑπερπερισσεύω, to superoverflow, abound all the more, increase all the more. The use of this verb points to Paul as the author. See N.T.C. on I and II Timothy and Titus, p. 75.