THE RESULTS OF JUSTIFICATION

ROMANS 5:1-11

Jim Ayres

Box #129

BI 864 Exposition of Romans

May 13, 2011

CONTENTS

Introduction ..................................................................................................................................... 1

I. Peace with God (5:1) ................................................................................................................ 2

II. A Foothold in Grace (5:2a) ....................................................................................................... 3

III. Hope of Glory (5:2b-10) ........................................................................................................... 5

A. Reveling in Hope (5:2b)...................................................................................................... 6

B. Reveling in Suffering (5:3-4) .............................................................................................. 7

Aside on Hope (5:5-10) .......................................................................................................... 10

1. Hope Will Be Realized (5:5)....................................................................................... 10

2. The Love of God Demonstrated (5:6-8) ..................................................................... 13

3. Saved in the Future (5:9-10) ....................................................................................... 19

C. Reveling in God (5:11) ..................................................................................................... 23

Summary ....................................................................................................................................... 25

Bibliography ................................................................................................................................. 26

1

Introduction

As Paul moves from chapter 4 to 5 of Romans, he closes his discussion of how one is

justified and turns to the effects of justification.1 The first eleven verses of Romans 5 do not lend

themselves well to an outline.2 Nonetheless, for reasons explained throughout this paper, it

seems best to view this pericope as beginning with a list of the benefits of justification and then

transitioning to a discussion about exultation in the Christian life (not to imply that these subject

matters are mutually exclusive). In the middle of this, Paul inserts a somewhat tangential

explanation of why hope does not disappoint. An outline of Romans 5:1-11, attempting to

reflect this structure, appears below. The commentary that follows is arranged according to this

outline.

Benefits of Justification

I. Peace with God (5:1)

II. A Foothold in Grace (5:2a)

Exultation

III. Hope of Glory (5:2b-10)

Hope

A. In Hope (5:2b)

B. In Tribulation (5:3-4)

[ Aside on Hope (5:5-10) ]

C. In God (5:11)

1 How Romans 5 fits into the overall argument of Romans is debated, but most agree that there is a major

break at the beginning of this chapter.

2 This writer was unable to find two commentators that agreed upon the structure of this passage, even

though many often agreed upon the overall thrust as well as several of the points. Indeed, McClain, confessing that

“the thought and the argument are so close and continuous that it is almost impossible to analyze it without breaking

the thought,” gives up and simply lists “twelve blessings that go with justification” (Romans: The Gospel of God’s

Grace, Lectures of Alva J. McClain complied and ed. by Herman A. Hoyt [Chicago: Moody Publishers, 1973],

122).

2

I. Peace with God (5:1)

1 Therefore, having been justified by faith, we have peace with God through our Lord

Jesus Christ3

1. “Therefore, having been justified by faith” is a transitional phrase.4 It summarizes the

thought of 1:18-4:25 and introduces a series of inferences, privileges that are enjoyed by those

who are justified. The first result of justification is “peace with God.”5 This concept recurs in

verses 10-11 with the word “reconciliation” (and frames the paragraph), demonstrating that Paul

is not referring to an internal, subjective feeling, but rather to the external, objective fact of being

in a reconciled relationship with God. He is not speaking about “the peace of God” (cf. Phil 4:7),

but “peace with6 God” (emphasis added). The inward sense of calm or serenity that follows from

being right with God is important, but not the point here. In English, the word “peace” typically

carries the same notion as the classical Greek word: rest from war or hostility.7 However, the

New Testament Greek word, influenced by the Hebrew and Old Testament concept, also

encompasses well-being.8 Like the removal of an obstruction from one’s windpipe, not only is

3 Unless otherwise noted, Scripture quotations are from the New American Standard Bible Updated (1995).

4 The conjunction ou=n (“therefore”) is inferential, denoting consequence or result.

5 There is a textual problem with this verse and it is unclear whether “let us have peace” or “we have

peace” is original. The external evidence (i.e. manuscripts) favors the subjunctive e;cwmen (“let us have”), whereas

the internal evidence (i.e. context) favors the indicative e;comen (“we have”). Most agree that the indicative is the

authentic reading. For further details, see Leon Morris, The Epistle to the Romans, PNTC (Grand Rapids: Eerdmans

Publishing, 1988), 218, n.2 and the note on the NET Bible.

6 The preposition pro,j (“with”) indicates a friendly relationship (BDAG, 874).

7 Werner Foerster, “eivrh,nh,” TDNT, 2:400-01, 406.

8 Ibid., 2:411. Since the Greek word eivrh,nh (“peace”) almost always translates ~Alv' (“peace, well-being,

prosperity”) in the LXX, the meaning of the Hebrew term naturally exerted an influence on the Greek-speaking,

New Testament community (Foerster, “eivrh,nh,” 2:406).

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the hazard gone but vital signs are restored as well.9 In the Old Testament, the prophets used the

term peace to depict the covenantal promise of salvation that God would bring to Israel.10 How

fitting, then, that peace is obtained “through our Lord Jesus Christ,” the Davidic King.11

II. A Foothold in Grace (5:2a)

2 through whom also we have obtained our introduction by faith into this grace in which

we stand

2a. Jesus Christ is the pivot between verse 1 and 2.12 Not only does peace with God

come through Him, but also the second blessing of justification, the availability of and

continuance in grace.13 The word “introduction” could be translated “introduction” (as in the

NAU) or “access” (as in the majority of English translation, e.g. KJV, NIV, ESV, NET).14

Support for the former translation typically notes that this term occurs in classical Greek to

describe a person being escorted into the presence of royalty and that the verb form of this word

9 James R. Edwards, Romans, New International Biblical Commentary (Peabody, Mass.: Hendrickson,

1992), 134.

10 E.g. Isaiah 52:7, the first line of which is cited in Romans 10:15. Note also that the new covenant was

sometimes referred to as the “covenant of peace” (e.g. Isa 54:10; Ezek 34:25; 37:26). See Jena Gerhard von Rad,

“eivrh,nh,” TDNT, 2:404-05.

11 The preposition dia, (“through”) denotes agency.

12 This is the first of several pivot or hinge points in this passage. These hinge points are what make the

argument of these verses so difficult to outline (see footnote 2).

13 Like its previous use, the dia, (“through”) here denotes agency.

14 The Greek word is prosagwgh.n. Another textual problem occurs with the phrase th/| pi,stei (“by faith”).

See Morris (Romans, 219) for an argument against its inclusion and Schreiner (Romans, Baker Exegetical

Commentary on the New Testament 6 [Grand Rapids: Baker Books, 1998], 258) for its inclusion. Either way, the

meaning of this verse is not significantly affected.

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is used in 1 Peter 3:18 to describe Christ’s work of introducing believers to God.15 On the other

hand, this term appears numerous times in the LXX with reference to offering sacrifices and is

used in Ephesians 2:18 and 3:12 to denote ongoing access to God.16 Some object that “access”

suggests that believer’s take the initiative to enter on their own ability.17 However, the phrase at

the beginning of the verse (“through whom,” i.e. Jesus Christ) dispels this notion. If the verb is

translated “introduction,” it stresses the believer’s initial entry into grace. If “access,” it stresses

the abiding availability of grace. That the term “grace” denotes a state (see below) and the tense

of the verbs18 favor the latter accent, and hence the translation “access.”

Because of the demonstrative pronoun “this,” some try to identify “grace” with

something that has already been specified. If “grace” referred to “peace with God,” this would

amount to stating the same thought twice in a row (“we have peace with God through our Lord

Jesus Christ, through whom also we have obtained our introduction by faith into this grace, i.e.,

peace with God”). Yet the use of “also” (in the phrase “through whom also”) implies that a

different benefit is in view. Consequently, they suggest that “grace” refers to the only other

15 C. E. B. Cranfield, A Critical and Exegetical Commentary on The Epistle to the Romans, vol. 1., ICC,

edited by J. A. Emerton, C. E. B. Cranfield, and G. N. Stanton (Edinburgh: T. & T. Clark, 1975), 1:259; Morris,

Romans, 219.

16 John Murray, The Epistle to the Romans: The English Text with Introduction, Exposition and Notes,

combined ed., 2 vols. in 1 (Grand Rapids: Eerdmans Publishing, 1968), 160-61; Douglas J. Moo, The Epistle to the

Romans, NICNT (Grand Rapids: Eerdmans Publishing, 1996), 300. Most commentators provide support for both

sides and then do not make a decision.

17 Morris, Romans, 219; John R. W. Stott, Romans: God's Good News for the World (Downers Grove, Ill.:

InterVarsity Press, 1994), 140.

18 Both verbs evsch,kamen (“we have obtained”) and esth,kamen (“we stand”) are perfect tenses, emphasizing

the ongoing result in the present produced by an action completed in the past. Moo suggests that since these verbs

are intransitive they are used as a present tense, but have more of an emphasis on the continuing situation than

normal present tense verbs, e.g. “we have” in verse 1 (Epistle, 300-301, n.31 & 36).

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antecedent in verse 1, namely, justification.19 However, this interpretation is odd because this

would make justification the basis for the benefits that follow in this chapter as well as one of the

benefits itself (“having been justified … we have obtained our introduction by faith into this

grace, i.e. justification”). Therefore, rather than referring to an antecedent, it makes more sense

to see “this” as a reference to what follows.20 “This grace,” then, refers to the state or realm of

grace “in which we [believers] stand” (cf. GNB, “this experience of God’s grace;” 5:21; 6:14-

15). Christians do not fall in and out of favor with God, like politicians with the public.21 They

are permanently fixed in grace. This state of grace includes every blessing from God through

Christ.22

III. Hope of Glory (5:2b-10)

Hope of the glory of God is the benefit of justification that receives the most attention.

This is the dominant theme of the paragraph.23 But within his development of this idea, Paul will

introduce another motif, namely exultation.

19 E.g. Cranfield, Romans, 259; Murray, Romans, 160.

20 See BDAG, 740. Other examples of a demonstrative pronoun used in this way include Luke 5:21; 1

Peter 5:12; and 1 John 5:12.

21 Stott, Romans, 140.

22 Moo, Epistle, 301; cf. James D. G. Dunn, Romans 1-8, WBC 38A (Dallas: Word Books, 1988), 248;

Hans Conzelmann, “ca,rij, cari,zomai, carito,w, avca,ristoj,” TDNT, 9:395; Schreiner, Romans, 254. Schreiner

wrongly suggests that Moo differentiates between justification and the realm of grace.

23 Dunn, Romans, 246; Moo, Epistle, 297; Schreiner, Romans, 251-52. Contra Cranfield (Romans, 257)

and Hendriksen (Romans, 167), who argue that the central motif is peace with God.

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A. Reveling in Hope (5:2b)

2b and we exult in hope of the glory of God.

2b. Another consequence of justification is hope of the glory of God. Believers “exult in

hope of the glory of God.”24 The verb “exult” means to boast, glory, or take pride in someone or

something.25 This encompasses not just the feeling, but the expression of that feeling as well. It

includes confidence as well as an overwhelming joy or reveling.26 Because it is difficult to bring

out all these nuances, this word is translated a number of different ways, including “rejoice”

(NIV, ESV, NET), “exult” (NAU), “boast” (NRSV), and “glory” (KJV, NKJV). Elsewhere,

Paul criticizes joyful boasting in human achievement (3:27; 4:2; 1 Cor. 1:29; 3:21; 4:7; 2 Cor

11:18; Gal 6:13; Eph 2:9). However, joyful boasting in God is tantamount to worship (Phil 3:3;

cf. 1 Cor 1:31; 2 Cor 10:17; Gal 6:14).27

“Glory” refers to splendor or radiance.28 There are previews of the glory of God now in

creation (Ps 19:1) and in the written accounts of Jesus in the Gospels (John 1:14; 2:11). But at

the consummation of the ages, the fullness of God’s glory will be revealed and believers will

share in it (cf. 8:17-18, 21, 30; 2 Cor 3:18; Phil 3:20-21; 1 John 3:2). Those who were created in

24 The verb kaucw,meqa, both here and in verse 3, could be subjunctive (“let us exult”) or indicative (“we

exult”) (both forms are the same). How this verb is understood depends on whether verse 1 is read with the

subjunctive e;cwmen (“let us have”) or the indicative e;comen (“we have”) (see footnote 5).

25 BDAG, 536.

26 Morris, Romans, 219-20; cf. Douglas J. Moo, Romans, NIVAC (Grand Rapids: Zondervan Publishing,

2000), 170.

27 Schreiner, Romans, 255.

28 BDAG, 257.

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the image and glory of God (1 Cor 11:7; cf. Gen 1:27), and then sinned and fell short of that

glory (Rom 3:23), have hope of one day being transformed into that glory.

In English, “hope” can imply doubt or uncertainty. But more than just optimism, the

Greek word denotes looking forward to a guaranteed outcome or counting upon a certainty.29

Hope for the Christian is anchored in the person and promises of God.30 Morris comments, “In

the light of Calvary believers may have confidence that God’s purpose will be worked out to the

end.”31 Christians should find overwhelming joy in the confident expectation that they will see

God and be like Him.

B. Reveling in Suffering (5:3-4)

3 And not only this, but we also exult in our tribulations, knowing that tribulation brings

about perseverance; 4 and perseverance, proven character; and proven character, hope;

3. Exulting in future glory is to be expected, but Paul goes on to say that believers exult,

they joyfully boast, they revel32 in suffering!33 The term “tribulations” literally means “pressure”

or “pressing.”34 In classical Greek, it was used to describe the squeezing of olives in a press in

29 Morris, Romans, 220; Rudolf Bultmann, “evlpi,j, evlpi,zw,” TDNT, 2:522-23, 530-32; cf. BDAG, 319.

30 Edwards, Romans, 137.

31 Morris, Romans, 210; cf. Bultmann, “evlpi,j,” 2:532.

32 The word kaucw,meqa (“exult”) in verse 3 is the same Greek word as in verse 2. The participial form of

this term appears in verse 11.

33 The evn (“in”) could be understood as circumstantial (i.e. “in the middle of”) or as causal (i.e. “on the

basis of”), introducing the object of the verb. The latter is the better option because of the following participial

phrase (i.e. “knowing …”). Additionally, this understanding parallels the usage in verse 11, “we also exult in God,”

and is consistent with the way evn (“in”) is used with kauca,omai (“I am exulting”) throughout the New Testament (cf.

2:17, 23; 1 Cor 1:31; 3:21; 2 Cor 10:17; 12:9; Gal 6:13; Phil 3:3). Thus, Paul is not simply saying that believers

joyfully boast in the midst of suffering, but they that joyfully boast in the suffering itself!

34 BDAG, 457.

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order to extract oil and the treading of grapes to extract juice.35 In this passage (and the majority

of its occurrences in the New Testament), this word is employed metaphorically to signify

affliction, oppression, or trouble—internal distress from external circumstances.36 It refers to the

entire range of pressures or troubles experienced in the Christian life.37

The reason believers can exult in tribulations is because of “knowing.”38 It is not because

Christians like pain. Rather, they are able to rejoice because they know a three-part truth. First,

they know that “tribulation brings about perseverance.” “Perseverance” is the ability to remain

under or hold out in the face of strong opposition and great difficulty.39 This is a war term. It is

used of a soldier who, in the thick of battle, stands his ground and does not back off.40 When a

believer encounters a trial and makes it through, it created endurance in his life.41 Schreiner

35 John MacArthur Jr., Romans 1-8, The MacArthur New Testament Commentary (Chicago: Moody

Publishers, 1991), 281.

36 BDAG, 457.

37 Moo, Epistle, 302-03; Schreiner, Romans, 255; contra Morris, Romans, 220; Stott, Romans, 141; and

William Hendriksen, New Testament Commentary: Exposition of Paul’s Epistle to the Romans (Grand Rapids:

Baker Books, 1981), 170. There is no reason to restrict this word’s meaning to eschatological affliction or

persecution. All suffering experienced as followers of Christ, whether “real hardships” or “minor inconveniences,”

is suffering for Christ’s sake. Regardless of whether that path takes someone overseas or simply down the hall, it is

all a part of the cost of following Christ. All suffering in the Christian life, whether it is persecution or sickness or

accident, has this in common: it all threatens one’s faith in the goodness of God and tempts one to leave the path of

obedience (John Piper, Desiring God: Meditations of A Christian Hedonist, 10th anniversary expanded ed. [Sisters,

Ore.: Multnomah Books, 1996], 215-26).

38 The participle eivdo,tej (“knowing”) is causal.

39 BAGD, 1039.

40 Morris, Romans, 116.

41 The verb katerga,zetai (“brings about”) is an intensive form evrga,zomai (“work”), meaning “carry out,

accomplish” (Morris, Romans, 93, n.279).

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writes, “Those who undergo troubles are toughened up, so they are able to withstand the storms

of life.”42

4. The second thing that Christians know that allows them to exalt in tribulations is that,

“perseverance, [brings about] proven character.”43 The term “proven character” means to have

gone through a test and passed.44 It was used of a metal that was proven to be gold by passing it

through fire.45 When a believer goes through tribulation and perseveres, he is proven to be

authentic or genuine. Until trials come, no one knows if he is a “second-soil Christian” or not,

the kind that receives the word with joy but then falls away when afflictions arise (cf. Mark 4:5-

6, 16-17). But once he has gone through hard times and made it through to the other end, his

faith has stood the test.

The third link in the chain is that “proven character, [brings about] hope.” Having

withstood the test of trials, a Christian’s certainty in hope is increased.46 Those who are justified

have hope (v. 2b) and their tribulations bring about more hope (vv. 3-4). Hope is like a muscle.

When continually exercised it in the midst of apparent hopeless circumstances, it gets stronger.47

The reason, then, that believers can rejoice in suffering is because they know that suffering

initiates a process that culminates in growing more hope.

42 Schreiner, Romans, 256.

43 This expression is elliptical. The preceding verb katerga,zetai (“brings about”) is understood here. This

is also true of the next expression in this verse.

44 BDAG, 256.

45 Dunn, Romans, 251.

46 The word evlpi,da (“hope”) in verses 4-5 is the same term as in verse 2.

47 Moo, Epistle, 303-04.

10

Aside on Hope (5:5-10)

Verse 5 functions as a hinge that connects the hope, which is first mention in verse 2b

and is also the climax of the process described in verses 3-4, to the love of God in verses 6-8.48

In this way, it introduces an aside in terms of structure, but not in terms of theme. Paul has listed

two things in which the Christian exults in verses 2 and 3 and will not return to the third until

verse 11. However, he continues with the hope train of thought.

1. Hope Will Be Realized (5:5)

5 and hope does not disappoint, because the love of God has been poured out within our

hearts through the Holy Spirit who was given to us.

5. Hope of the glory of God that is brought about by tribulation “does not disappoint” or

bring shame.49 Believers do not hope in vain.50 This concept is rooted in the Old Testament (Ps

22:5; 25:3, 20; 119:116; Isa 28:16 [quoted in Rom 9:33 and 10:11]). The reason that hope is not

illusory is “because the love of God has been poured out within our hearts.”51 The basis for hope

is the love of God.

The phrase “the love of God” could refer to God’s love for believers or believers’ love

for God.52 Surely the former is in view. As was just mentioned, this love is the basis for hope

48 Ibid., 304. See footnote 12.

49 The verb kataiscu,nei (“disappoint, put to shame”) is accented as a present tense. However, it should

probably be accented as a future tense, i.e. kataiscunei/, since by definition the realization of hope is a future reality

(Moo, Epistle, 304, n.49; Schreiner, Romans, 256-57; contra Cranfield, Romans, 261, n.6; Dunn, Romans, 252).

50 See the discussion of the word evlpi,da (“hope”) in verse 2.

51 The conjunction o[ti (“because”) is causal.

52 The genitive tou/ qeou/ (“of God”) could be interpreted as either a subjective genitive (God is the subject

of the love, i.e. the love that God has for believers) or an objective genitive (God is the object of the love, the love

that believers have for God). Most modern commentators hold to the former.

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not disappointing. A person’s love for God, which waxes and wanes, would be a poor

foundation for hope, one that would certainly disappoint at times.53 Additionally, the immediate

context favors God’s love for believers (see discussion on vv. 6-8 below). Especially noteworthy

is verse 8, which says, “God demonstrates His own love toward us.” Finally, the verb “has been

poured out” is passive, implying that someone or something else has poured out this love within

believers’ hearts.54

It is difficult to quantify exactly what the clause “the love of God has been poured out

within our hearts” means. Everyone seems to agree that it refers to some sort of inward,

subjective experience of God’s love. Several things can be noted about this experience. First,

God’s love “has been poured out.” This suggests lavishness to the point of overflowing and

evokes the image of an immeasurable torrent.55 This word is employed metaphorically to

express the abundance of God’s love that is received.56 The love of God was poured out in the

hearts of believers in the past and has an ongoing effect within the heart of believers in the

present.57 Second, this experience of love is “through the Holy Spirit who was given to us.”58 It

53 Murray, Romans, 165.

54 Schreiner, Romans, 258.

55 MacArthur, Romans, 283; cf. Edwards, Romans, 137.

56 Cranfield, Romans, 263; cf. Johannes Behm, “evkce,w, evkcu,n(n)w,” TDNT, 2:467-69.

57 The verb evkke,cutai (“has been poured out”) is perfect tense.

58 In many texts, the verb evkce,w (“pour out”) is used to refer to the pouring out of the Holy Spirit (e.g. Acts

2:17-18, 33; 10:45; Titus 3:6). However, in this verse, the Holy Spirit is not the object of the outpouring but rather

the agent of the outpouring (note the dia, with the genitive).

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is a divine work and not a human achievement.59 A Christian cannot produce it. Third, the love

of God is experienced by all who are saved. The first-person, plural pronouns (the “us” and the

“our”) refer to the same group of people. Those who have been given the Holy Spirit, the “us,”

and those who have had the love of God poured out within their hearts, the “our,” are the same

people. Since all believers have the Spirit (cf. 8:9), all believers have also had the love of God

poured out within their hearts.60 In light of these observations, it is unlikely that the love of God

is an experience subsequent to conversion. Rather, the love of God is poured out in an

individual’s heart at conversion, when the Holy Spirit is given, and the ongoing effects of this

experience continue within his heart. The Holy Spirit’s ministry of pouring out or filling one’s

heart with the love of God appears to be very similar to what Paul refers to later in the epistle

when he writes that the Spirit testifies with a Christian’s spirit that he is adopted as a child of

God (8:15-16). Just as the Spirit confirms the validity of God’s adoption, so also does the Spirit

confirm the validity of God’s love. The Holy Spirit provides an assurance or certainty to the

Christian that God loves him.61 The experience of God’s love, then, is an awareness or

recognition by the believer of God’s love for him.62

59 Morris, Romans, 221; cf. John Piper, “The Love of God Has Been Poured Out Within Our Hearts (Rom

5:3-8),” sermon preached at Bethlehem Baptist Church on 24 Nov 1999, http://www.desiringgod.org/ resource-

library/sermons/the-love-of-god-has-been-poured-out-within-our-hearts (accessed 30 Mar 2011).

60 Stott, Romans, 143. cf. John Piper, “God Demonstrates His Love Toward Us (Rom 5:5-8),” sermon

preached at Bethlehem Baptist Church on 5 Dec 1999, http://www.desiringgod.org/resource-library/sermons/god-

demonstrates-his-love-toward-us (accessed 30 Mar 2011).

61 Stott, Romans, 143.

62 Cranfield, Romans, 263; Murray, Romans, 165; Schreiner, Romans, 250, 259; Robert H. Mounce,

Romans, NAC 27 (Nashville: Broadman & Holman, 1995) 135-36.

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2. The Love of God Demonstrated (5:6-8)

6 For while we were still helpless, at the right time Christ died for the ungodly. 7 For one

will hardly die for a righteous man; though perhaps for the good man someone would

dare even to die. 8 But God demonstrates His own love toward us, in that while we were

yet sinners, Christ died for us.

Verses 6-8 form a single argument. Together they provide the basis or foundation for the

love of God that has been poured out within the hearts of believers through the Holy Spirit (v.

5b).63 The subjective experience of God’s love is rooted in objective, historical facts. The Holy

Spirit is not a mood-altering drug, but an illuminator of biblical truth.64

6. The main point of verse 6 is “Christ died for the ungodly.”65 The preposition “for”

means “in place of.”66 Christ died as a substitute, in place of ungodly people. In the Greek,

there is no article with “ungodly.” Paul is not referring a class of people categorized as ungodly,

but to people in general, calling them ungodly.67 Mankind is not only characterized as ungodly,

but also as “helpless.” This word denotes weakness or inability.68 In contrast to the power of

63 The ga,r (“for”) at the beginning of verse 6 is causal, introducing the argument of verse 6-8 as a whole.

64 Piper, “The Love of God.”

65 There are a variety of readings in the Greek manuscripts for the first part of this verse. The best attested

is e;ti ga.r, but this is also the most difficult reading grammatically because then the word e;ti appears twice. The

first occurrence is at the beginning of the verse and the second towards the middle, both likely modifying the

subordinate, genitive absolute clause o;ntwn h`mw/n avsqenw/n (“while we were still helpless”). The first instance of e;ti is likely for emphasis and the second for added clarity (this is the interpretation of all major English translations)

(Moo, Epistle, 306, n.62). Another possibility is that the first e;ti means “actually” and the second means “still”

(Cranfield, Romans, 263, n.5).

66 Among other things, the preposition upe,r (“for”) with a genitive can signify representation, i.e. “on

behalf of, for the sake of,” or substitution, i.e. “in place of, instead of.” The latter seems to better fit the context.

Wallace notes that substitution also involves representation (Greek Grammar Beyond the Basics: An Exegetical

Syntax of the New Testament [Grand Rapids: Zondervan Publishing, 1996], 383), whereas BDAG remarks that the

idea of substitution only sometimes merges with representation (1031). Both ideas make sense here.

67 Morris, Romans, 223.

68 BDAG, 142-43; cf. Farnell, 55.

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God, humans are unable to rescue themselves from the effects of sin.69 Christ acted for those

who were physically and morally deficient (cf. Eph 2:1).70

The propositional phrase “at the right time” denotes a specific or appropriate time.71 It

does not modify “while we were still helpless,” but rather “Christ died for the ungodly,” since

this is the main clause of the verse.72 This could mean that Christ died at the appointed time in

God’s plan73 or that Christ died at the time when people were helpless.74 Against the latter is the

lack of specificity of this time. Have people not always been helpless, unable to rescue

themselves from the effects of the fall? Why was the human race characterized as helpless when

Christ died as opposed to any other point in history? What exactly made that time appropriate?

Moreover, this understanding essentially makes the prepositional phrase modify “while we were

still helpless.” Therefore, the former view, that Christ died at God’s appointed time in history,

makes the most sense (cf. Gal 4:4). Calvary was not an afterthought, but an integral part of

God’s plan to deal with sin that was accomplished at the moment He chose.75

69 Hendriksen, Romans, 254.

70 The Greek brings out this contrast even more. The subject Cristo.j (“Christ”) and the verb avpe,qanen

(“died”) are not next to each other, but rather at the beginning and end of the verse, in the positions of emphasis.

The description of those Christ died for, the helpless and ungodly, is placed in between these words.

71 The Greek word here is kairo,j (“appointed time”). This word differs from cro,noj (“time”). The former

is more specific or definite, e.g. “a point in time” (Moo, Epistle, 307, n.67; cf. BDAG 497-98).

72 It would be odd to connect the prepositional phrase kata. kairo.n (“at the right time”) to the genitive

absolute o;ntwn h`mw/n avsqenw/n (“while we were still helpless”) since they are separated by e;ti. By definition, a

genitive absolute is grammatically disconnected with the rest of the sentence so the more natural understanding

would be to take the prepositional phrase with the main clause.

73 Cranfield, Romans, 264; Murray, Romans, 167.

74 Moo, Epistle, 307; Dunn, Romans, 254-55.

75 Morris, Romans, 222.

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7. Verses 7-8 elaborate on verse 6.76 The language of the two clauses in verse 7 is

doubtful and tentative. In the first, the adverb “hardly” refers to the difficulty of finding

someone to perform an action (rather than how frequently an action occurs).77 The tense of the

verb “die” stresses the likelihood that the event will take place.78 The thought is that it is not

easy to locate an individual who will likely die for a righteous person. In the second clause,

“perhaps” expresses contingency, ranging between probable and bare possibility.79 Paul does not

simply say “die” or “dare to die,” but “dare even to die.” The probability that someone would

have the boldness to conceivably die for a good man is low.

It is generally agreed that the second clause is concessive, qualifying the first.80

However, the nuances of the two assertions are debated. Many options have been offered. Some

suggest that the second clause was a correction to the first and meant to replace it.81 But this

position clashes with the doctrine of inerrancy. Others propose that a righteous man and a good

man are essentially synonymous.82 The second clause is then clarifying the first by explaining

that even though it is difficult to find someone who will sacrifice his life for a virtuous person, it

76 The ga,r (“for”) at the beginning of verse 7 is explanatory and governs verses 7-8.

77 Johannes Schneider, “mo,lij, mo,gij,” TDNT, 4:735-36; cf. Acts 14:18; 27:7-8, 16.

78 The verb avpoqanei/tai (“will die”) is a gnomic future (Wallace, Beyond the Basics, 571).

79 BDAG, 992, “ta,ca.”

80 The conjunction ga,r is typically causal or explanatory. However, the ga,r at the beginning of the second

clause is probably concessive and should be translated “although,” “however,” or “yet.” Although this use of ga,r is

rare, every major English translation of the Bible agrees that this is the correct understanding.

81 This view maintains that, just like the ga,r at the beginning of the first clause, the ga,r at the beginning of

the second clause is also explanatory. Thus there are two explanatory clauses in a row in verse 7.

82 Murray, Romans, 167-68; MacArthur, Romans, 285; Hendriksen, Romans, 172-73.

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might happen.83 The problem is, the context seems to indicate that there is a distinction between

a righteous man and a good man.84 Another possibility is that “good man” is better translated

“good cause.”85 The first clause refers to a person and the second to something more abstract,

with someone being more likely to die for the latter. On the other hand, the context pertains to

dying for another person.86 Furthermore, to suggest that some may “perhaps” die for a good

cause would be a gross understatement since there have been many who voluntarily died for their

countries throughout history.87 Still another interpretation is that, though both terms refer to

people, a good man evokes more sentiment than a righteous man. A righteous man is upright in

his actions,88 but a good man goes beyond the call of duty in extending care and therefore

someone will more likely to die for a good man.89 A variation of this view understands “good

man” more narrowly as one’s benefactor.90 Either way, it is difficult to support such a

distinction between these terms from their use in the rest of the New Testament.

83 According to this view, the ga,r at the beginning of the second clause could be explanatory (i.e. it is hard

to find someone who will die for a righteous/good person since the probability of someone doing this is low) or

concessive (i.e. it is hard to find someone who will die for a righteous/good person yet there is a small probability

that someone would do this).

84 The first term dikai,ou (“a righteous man”) is anarthrous, whereas tou/ avgaqou/ (lit. “the good man”) has a

definite article. Additionally, the kai, in the second clause implies some gradation (Andrew D. Clarke, “The Good

And The Just In Romans 5:7,” TynBul 41, no. 1 [1990]: 133).

85 According to this view, tou/ avgaqou/ is neuter and not masculine.

86 Dunn, Romans, 256.

87 Cranfield, Romans, 264.

88 This does not imply that a righteous man is righteous before God and has merited salvation. Rather, this

is someone who is law-abiding in the eyes of people. Some are more upright than others. This would be a reference

to one of those more upright individuals (Morris, Romans, 223).

89 Moo, Epistle, 308; Morris, Romans, 223-24.

90 Cranfield, Romans, 264-65; Schreiner, Romans, 261-62.

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Clearly, none of these options is without difficulty. However, the last understanding

seems to have the least problems. Even though the New Testament in general may not

differentiate between a righteous man and a good man, Romans 5:7 itself seemingly does.91

Moreover, there is evidence from classical Greek that a distinction exists.92 Therefore, this verse

appears to be saying that it is hard to find an individual who will sacrifice his life for a law-

abiding person, although someone might occasionally do it for a generous friend. Regardless of

how one reconciles the nuances of the clauses in verse 7, Paul’s point is to contrast the best and

deepest sacrifice by a human with God’s sacrifice in the following verse.93

8. The death of Christ is a demonstration of God’s love for believers.94 Although

Christ’s death occurred in the past, it shows the ongoing love of God in the present.95 At first

glance, the cross might seem like a demonstration of the indifference of God. After all, God

could have stopped the crucifixion. Additionally, it might appear odd that Paul emphasizes the

91 This includes the concessive conjunction connecting the first and second clauses (see footnote 80), the

use of the article with avgaqou/ (“good man”) but not dikai,ou (“a righteous man”), and the gradation in the second

clause (see footnote 84).

92 It is commonly agreed upon that Paul is employing an analogy from Greco-Roman society in this verse.

Therefore, it is not unreasonable to examine how these words were used in secular contexts in order to better

understand their meaning in Romans 5:7. For more details, see Clark, “The Good and the Just,” 128-42.

93 Verses 7 and 8 are connected by the mild adversative conjunction de, (“but”).

94 The prepositional phrase eivj h`ma/j (“toward us”) modifies the object (i.e. “love toward us”), rather than

the verb (i.e. “God demonstrates to us”), since love is the focus of these verses. It is noteworthy that eivj (“to,

toward, into”) is used to specify the object of avga,ph (“love”) in 2 Corinthians 2:8; Colossians 1:4; and 1

Thessalonians 3:12. Also, the indirect object of suni,sthmi (“commend, demonstrate”) is indicated by a dative or by

pro,j (“to, toward, with”) with the accusative (and not by eivj) in Romans 16:1; 2 Corinthians 4:2; and 5:12

(Cranfield, Romans, 265).

95 The verb suni,sthsin (“demonstrates”) is in the present tense.

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love of God at Calvary rather than the love of Christ, since Christ was the one who died.96 But

because Christ and the Father are one (John 10:30), “Christ’s action is God’s action [and]

Christ’s love is God’s love.”97 Therefore, Paul can say that God manifests His own love in

Christ’s death (cf. 1 John 4:10). Far from a display of indifference, God was an active

participant at Calvary, reconciling the world to Himself in Christ (cf. 2 Cor 5:19).

Christ died “while we were yet sinners.” The phrasing here is very similar to verse 6.

The “yet” drives home that God’s love and Christ’s sacrifice were completely unexpected.98

There is nothing about people that merits the love of God. God did not wait for human beings to

come to the point where they were ready to amend their broken relationship with Him (indeed

they could not, see comments on verse 6). On the other hand, God freely chose to love sinners.

In verse 6, Paul describes humanity as “helpless” and “ungodly.” In this verse, he adds

“sinners” and a couple verses later, “enemies.”99 The exact opposite is depicted in verse 7 with

the terms “righteous” and “good.” This contrast underscores the vast difference between the

love of God and the love of people. The pinnacle of human love is to give one’s life for

someone of consequence, such as a spouse, a child, or a fellow soldier.100 Though not common,

there are martyrs who sacrifice themselves for God (or a god), a cause, or a person in whom they

96 Since God’s love is being contrasted with human love, the personal pronoun e`autou/ is probably emphatic

(i.e. “His own”) (Cranfield, Romans, 265; cf. NAU, NIV, NKJV), though it does not have to be (i.e. “His”) (Dunn,

Romans, 256; cf. ESV, KJV). Likewise, the subject o qeo,j (“God”) appears at the end of the clause for emphasis

(Dunn, Romans, 256).

97 Anders Nygren, Commentary on Romans (London, 1952) as referenced by Morris, Romans, 224.

98 Edwards, Romans, 140. The particle e;ti (“still, yet”) occurs three times in as many verses: twice in verse

6 and once in verse 8 (see footnote 65).

99 Some try to argue for an ascending order to these four terms, but this seems forced. See Schreiner,

Romans, 260-61.

100 Moo, Epistle, 307-08.

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believe. But self-renunciation, excruciating pain, and death for the benefit of wicked, rebellious,

adversaries— surely this is divine!101 Edwards notes, “God’s love for the ungodly is greater than

human love for the godly.”102

Summarizing verses 5-8, the love of God manifested in the death of Christ (vv.6-8) is the

historical, objective evidence for the internal, subjective apprehension of the love of God (v. 5b).

The love of God demonstrated in history is the foundation for the love of God experienced in the

heart at salvation and the ongoing reality of that love. This in turn provides the certainty, it is the

guarantee that hope of the glory of God will not disappoint (v.5a). Since the process has already

started, the believer can know that God will complete his salvation in the future.103

3. Saved in the Future (5:9-10)

9 Much more then, having now been justified by His blood, we shall be saved from the

wrath of God through Him. 10 For if while we were enemies we were reconciled to God

through the death of His Son, much more, having been reconciled, we shall be saved by

His life.

Verses 9-10 draw a conclusion from verses 6-8.104 Verses 6-8 then function as the

middle point in the tangential argument. They provide both the ground for verse 5 and the

assertion from which an inference is drawn in verses 9-10.105 In this way, these verses are the

springboard for the point in verse 5 and the point in verses 9-10. Thus, the death of Christ, the

101 Burton H. Throckmorton, Jr., Adopted in Love (New York, 1978), 34 as referenced by Morris, Romans,

223, n.22.

102 Edwards, Romans, 140.

103 Dunn, Romans, 266.

104 The conjunction ou=n (“then”) is inferential, denoting consequence or result.

105 Schreiner, Romans, 262.

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demonstration of God’s love in verses 6-8, is the foundation for a believer’s future, for both hope

of the glory of God and salvation from wrath.106

9. The verb “having been justified” is reminiscent of verse 1. However, instead of the

outworkings of justification in the present (as in v. 1), here the focus is on the still future

completion of what has already been accomplished.107 “Now”108 highlights the continuing status

of the justifying activity of God109 and distinguishes the present time from the time of completed

salvation.110 The reference to blood signifies the sacrificial nature of Christ’s death (cf. Lev

17:11; Heb 9:22) and alludes back to 3:24-26. Although free for the believer, justification was

not cheap. It was acquired at the cost of Christ’s blood.111

106 The death of Christ is another pivot or hinge point in this paragraph (see footnote 48).

107 Dunn, Romans, 257.

108 The adverb nu/n (“now”) is temporal, not logical.

109 Moo, Epistle, 310.

110 Cranfield, Romans, 266. This does not preclude a future dimension to justification (cf. Gal 5:5).

111 Schreiner, Romans, 263. The preposition evn (“by”) is instrumental, denoting the means of justification.

Hope of glory does not disappoint because

of the love of God within hearts (v. 5) Thus believers will be saved (vv. 9-10)

For Christ died for the ungodly as a

manifestation of the love of God (vv. 6-8)

21

“Much more” sets up an argument from the greater to the lesser.112 If God has already

accomplished the more difficult feat of justifying sinners, surely He will do the easier task of

saving believers from the wrath to come. Because the obstacle of sin has been removed and

there is currently a not-guilty standing before God, Christians can be confident that they will be

saved in the future.113 God’s wrath will not fall on us because it has already fallen on Jesus. The

text only reads “we shall be saved from the wrath” (“of God” is not in the original), but clearly

this refers to the eschatological wrath of God (cf. 2:5; 1 Thess 1:10; 5:9).114 Salvation through

Christ115 in not only effective now, but also on the Day of Judgment. There is an unbreakable

connection between justification now and salvation in the future (cf. 8:28-39).

10. The reasoning in verse 10 mirrors verse 9.116 This does not mean that the verses are

parallel in every respect.117 Perhaps the most noticeable difference is that verse 10 substitutes

the concept of reconciliation for justification. Justification is a legal term, denoting a not-guilty

verdict or an acquittal.118 Reconciliation is relational, indicating that peace has been made

112 The phrase pollw/| ma/llon (“much more”) occurs four times in Romans, all in this chapter (vv. 9, 10, 15,

17).

113 Schreiner, Romans, 263.

114 Also note that swqhso,meqa (“we shall be saved”) is future tense.

115 The preposition dia, (“through”) denotes agency.

116 The ga,r (“for”) that connects verses 9-10 is explanatory. Verse 10 functions as a restatement of verse 9

(Schreiner, Romans, 263).

117 Note that verse 10 has a protasis (i.e. an “if” statement) and verse 9 does not.

118 Bruce A. Demarest, The Cross and Salvation, Foundations of Evangelical Theology (Wheaton, Ill.:

Crossway Books, 1997), 367; cf. Leon Morris, The Apostolic Preaching of the Cross, 3rd ed. (Grand Rapids:

Eerdmans Publishing, 1965), 260, 290.

22

between those who are in opposition.119 Together, justification and reconciliation are two

complementary descriptions of what God has done for believers in Christ.120

“Enemies” could imply that man was hostile towards God, God was hostile towards

man,121 or both.122 The reference to wrath in the previous verse shows that there was hostility on

God’s part. Likewise, Paul later explains that “the mind set on the flesh is hostile toward God”

(8:7). Hence it is best to conclude that “enemies” suggests the enmity was mutual.

Nevertheless, God took the initiative to reconcile adversaries to Himself through the death of His

Son.123

Again, “much more” introduces an argument from the greater to the lesser. Since God

has already done so much for His enemies, He will certainly finish what He has started and not

fail His friends in the end.124 “Life” does not refer to Jesus’ sojourn in this world as a man, but

rather to His resurrection life.125 As Paul later points out, there is no one to condemn the elect

because Christ died, was raised, and intercedes for Christians at the right hand of God (8:34; cf.

119 Morris, Apostolic Preaching, 247.

120 Moo, Epistle, 311, n.93.

121 Morris, Romans, 225. In an earlier work, Morris concludes that this verse describes both the hostility of

man towards God as well as God towards man (Apostolic Preaching, 226).

122 Cranfield, Romans, 267; Dunn, Romans, 258; Schreiner, Romans, 264.

123 The verb kathlla,ghmen (“we were reconciled”) is passive. There is no reason to distinguish between

Christ’s blood in verse 9 and His death in verse 10. Both terms have sacrificial connotations. Like the evn (“by”) in

verse 9, the dia, (“through”) in verse 10 is instrumental, denoting the means of reconciliation.

124 Although the object is not specified this time, the parallelism and the repetition of swqhso,meqa (“we

shall be saved”) indicate that this salvation is from the same wrath as in the previous verse.

125 Murray, Romans, 174.

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Heb 7:25).126 In the same way, the phrase “by His life”127 in this verse denotes His resurrection

and intercessory work.128 Both Christ’s death and resurrection are essential parts of His work of

reconciliation.129

C. Reveling in God (5:11)

11 And not only this, but we also exult in God through our Lord Jesus Christ, through

whom we have now received the reconciliation.

11. “And not only this” connects verse 11 to the preceding thought, but which thought is

a matter of question. This could be a transition from the preceding verse. If so, the reasoning is

either, “not only are we reconciled, but we also exult in God” or, “not only will we be saved, but

we also exult in God.”130 Another option is that verse 11 reaches back to verse 3, “not only do

we exult in tribulations, but we also exult in God.”131 Finally, verse 11 could be used in a more

general way, functioning as a summary statement or climax for the pericope as a whole.132

Because of the similar language, it seems most likely that verse 11 advances the thought in

126 Note also the parallel between Christ’s work of justification and reconciliation in 8:33-34, just as in 5:9-

10.

127 The evn (“by”) in verse 10 is instrumental, denoting the means of salvation.

128 Mounce, Romans, 138; cf. Schreiner, Romans, 264.

129 This is also true of justification (cf. 4:25).

130 Cranfield, Romans, 268; Moo, Epistle, 313.

131 John Piper, “We Exult in God Through Our Lord Jesus Christ (Rom 5:9-11),” sermon preached at

Bethlehem Baptist Church on 19 Dec 1999, http://www.desiringgod.org/resource-library/sermons/we-exult-in-god-

through-our-lord-jesus-christ (accessed 30 Mar 2011).

132 Dunn, Romans, 261; Schreiner, Romans, 265.

24

verses 2-3.133 As believers, “we exult in hope of the glory of God. And not only this, but we

also exult in our tribulations … And not only this, but we also exult in God” (5:2-3a, 11a).

Christians revel in their hope for the future, in their current afflictions that produce hope for the

future, and in God Himself now.134 Their joy is not purely found in the coming glory of God, but

also in the present in the person of God.

Earlier in this epistle, Paul condemned the Jews for exulting in God (2:17), but here he

holds it out as normative in the Christian life.135 Unlike the Jews who boasted in God as if He

were their exclusive property,136 believers boast not in their possession of Him but in His

possession of them, not in their privilege but in His mercy.137

Exulting in God as well as reconciliation with God are “through our Lord Jesus

Christ.”138 Christians do not do anything to achieve the latter. Rather, reconciliation is a gift that

they have received (cf. 5:1).139

133 Moo objects that since “not only this” is used elsewhere to pick up an immediately preceding statement,

that must be how it is used here (Epistle, 313). However, Schreiner notes that in Romans 9:10, this phrase likely

reaches back to 9:6b-9 (Romans, 265, n.7). Furthermore, how a phrase is used elsewhere should not override

immediate context in determining how it is used.

134 The evn (“in”) introduces the object of the verb (see footnote 33).

135 The participle kaucw,menoi (lit. “exulting”) functions as an indicative verb (i.e. “exult”). This usage of a

participle is a result of Semitic influence (Wallace, Beyond the Basics, 653; cf. Cranfield, Romans, 268, n.5). The

present tense implies ongoing action.

136 The NIV translates kauca/sai evn qew/| in 2:7 as, “You … brag about your relationship to God.”

137 Stott, Romans, 147-48.

138 Both uses of dia, (“through”) in this verse denote agency. The Lord Jesus Christ is the final pivot or

hinge point in this pericope (see footnote 106).

139 Morris, Apostolic Preaching, 225, 228.

25

Summary

Paul opens the fifth chapter of Romans by listing the results of justification. First,

believers have peace, or a reconciled relationship, with God. Second, those who are justified

enjoy a continuing position in grace. Third, Christians have hope in the glory of God. Paul

lingers on the subject of hope for about two-thirds of the pericope, also using it as a segue to the

motif of exultation, or joyful boasting. Believers joyfully boast in hope, or the confident

expectation, that they will see God and be like Him; in trials, because they initiate a process that

culminates in more hope; and in God Himself. The death of Christ, the demonstration of God’s

love, is the foundation for the apprehension of God’s love at salvation. This in turn is the reason

that hope of the glory of God will not disappoint. Because of Christ’s death, those who are

justified also know that they will be saved from God’s wrath on the Day of Judgment.

26

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