Exegetical and Hermeneutical Commentary of Romans 5:6
For when we were yet without strength, in due time Christ died for the ungodly.
6. For when, &c.] From this ver. to Rom 5:11 St Paul expands the words “the love of God.” He explains this love, as “poured out” by the Spirit, to be specially redeeming and justifying love.
without strength ] Impotent to deliver ourselves from sin and judgment. The words are in contrast to the might of the Deliverer.
in due time ] That of the Eternal Purpose; “the fulness of the time;” Gal 4:4. See Mar 1:15.
Christ ] In the Gr. this word has a slight emphasis, pointing to the wonder of such a Deliverer’s appearance.
died ] Also emphatic by position. His death is both the supreme proof of Divine love and the supreme requirement of the Divine Law.
the ungodly ] Better, us the ungodly. Same word as Rom 4:5, q. v. Here probably this intense word is used of all sinners as such; in view of the contrasted holiness of the Substitute, and also to suggest that the “impotence” of Rom 5:6 is not merely negative, but is the refusal (due to moral evil) truly to love the true God. See on Rom 8:7.
“ For ” = for the sake of. The special bearing of the Gr. preposition here used depends on the context. In itself it does not necessarily indicate “substitution in the place of,” “vicariousness.” But the illustration in Rom 5:7 at once suggests that idea; and the preposition neither compels nor excludes it.
Fuente: The Cambridge Bible for Schools and Colleges
For when … – This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous verse, that the Holy Spirit was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends; Rom 5:6-10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun.
We were yet without strength – The word used here asthenon is usually applied to those who are sick and feeble, deprived of strength by disease; Mat 25:38; Luk 10:9; Act 4:9; Act 5:15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength in regard to the case which the apostle was considering; that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of mans being saved by any plan of his own was thus taken away; while he was thus lying exposed to divine justice, and dependent on the mere mercy of God; God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry.
In due time – Margin According to the time kata kairon. In a timely manner; at the proper time; Gal 4:4, But when the fulness of time was come, etc. This may mean,
(1) That it was a fit or proper time. All experiments had failed to save people. For four thousand years the trial had been made under the Law among the Jews: and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save people from death. It was then time that a better plan should be presented to people.
(2) It was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets; Gen 49:10; Dan 9:24-27; see Joh 13:1; Joh 17:1.
(3) It was a most favorable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land; see the notes at Mat 2:1-2.
For the ungodly – Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated without strength; see the note at Rom 4:5.
Fuente: Albert Barnes’ Notes on the Bible
Rom 5:6-12
For when we were yet without strength, in due time Christ died for the ungodly.
Without strength
Utter condemnation and loss lies in that little word not. Ungodly, or not godly, is to be strengthless, condemned, and lost.
I. By nature all men are ungodly. Ungodliness takes a great many forms.
1. In some it is lawlessness. It is seen in the breach of every Divine commandment.
(1) Idolatry is the sin of hundreds of thousands during every hour of time.
(2) Swearing and impiety load every gale.
(3) Sabbath breaking is, wherever there is a Sabbath to break.
(4) Parents are disobeyed and neglected.
(5) Murder: does it not come to our very doors, and shock the city with its terrors?
(6) Adultery: is not that one of the sins which is fed by our wealth and the artificial state of society? and is it not preying on the very vitals of the nations life?
(7) Dishonesty: Diogenes would still need his lantern in some places of the city and the world if he would find an honest man.
(8) False witness, slander: what society is free from these? What man or woman is safe from them?
(9) Covetousness: no man has anything which is not apt to be desired unlawfully by another. All these commandments are broken because men are ungodly. If men were godly they would see the excellency and the beauty of them. They do see this when they become godly.
2. But ungodliness may exist in strength where there is little or no outward violation of the commandments. A man may keep them all in the letter, and not one of them in the spirit; he may still have the carnal mind which is enmity against God. Suppose a child of yours were to forget your name, or to show indifference about you when named, or coldness and dislike, although veiled under the form of politeness, could anyone persuade you that all that was consistent with loving you? And is not God forgotten? Disliked? Treated like a stranger, like an enemy? Ungodliness–that is the great sin.
II. The affecting concomitant of this state of things.
1. Ungodliness brings of necessity many evils in its train, condemnation, banishment from God, the wild passions and the miseries of life, gloomy, dismal prospects; but perhaps the most affecting thing of all is moral paralysis, without strength.
2. The meaning is this–that there is in ungodly human nature no recuperative power, no blessed gracious recoil in itself, back again to goodness. We may look up, but we cannot rise. A tree may be bent almost to breaking, but in a day it is erect again. There are some trees which do more than recover! The prevalent winds in Mexico which split the plantains leaves and warp the mango tree, give the cocoanut tree a permanent inclination towards the winds. This result arises from the rebound of the stems after being bent by the wind. Did you ever hear of any man having such a spring in his own nature, that the more he was pressed down by evil the higher he would rise in goodness? Is not the process rather waxing worse and worse–going away backwards? Not liking, and liking less and less, to retain God in their knowledge.
3. Without strength–
(1) Of reason, to find the lost God.
(2) Of wisdom, to discover the right plan of life.
(3) Of conscience, to see and testify for true morality.
(4) Of will, to do the duty that is apparent.
(5) Of affection, which has all been squandered and lost, to love God even when He reveals Himself!
4. This is a very sad condition. If you saw a man who, by his self-will and over-confidence, had brought on himself some terrible disaster, you would yet pity him, and help him out of his difficulty. And do you think that God will not pity a whole world of immortal creatures made in His own image? True, He condemns. But He also sorrows, over our fall, and yearns for our salvation.
III. Seasonable interposition. In due time. As for everything there is a season, and a time for every purpose under the heaven, so there was a ripe and full time for the manifestation of God in the flesh.
1. This manifestation was not made too soon. Suppose it had been made very soon after the fall, men might have said, We got more help than we needed–we were not fully proved–we had no chance to try our powers. If Christ had come sooner–
(1) The Jewish priests might have said, We are sent away from the altar too soon; perhaps the blood of bulls and of goats might take away sin in the end.
(2) The heathen philosophers might have said, We are superseded too soon. The World by wisdom might know God, if time were given.
(3) The great conquerors, Nimrod, Cyrus, Alexander, etc., might have said, as representing kings and all civil governments, and the whole doctrine of force in this world, The sceptre is wrested from us too soon; a few more battles and the world would have been one empire of far-stretching righteousness and peace. But no such protest was raised. They were all silent, priest, and sage, and conqueror.
2. The Divine interposition did not come too late.
(1) Not after the world had grown so old in sin that it had lost in its wanderings the very faculty of hearing the recalling voice.
(2) Not when even the salt of the earth, the chosen people, had lost their savour, worn out their own beliefs, and lost, as they might have done, the knowledge of God.
(3) Not when all the continents and islands of the earth were full, and no fresh tracts remained to be claimed and peopled by races baptized into a nobler faith. Not too soon, and not too late, but when the world was weary of waiting, like a sufferer worn out with a long sickness, in this due, full time, the Saviour came.
IV. He came to die.
1. The fountain and spring of our salvation is the death of Christ–
(1) One might have said when the angels sang, Unto you is born this day a Saviour,–that will be humiliation enough–will have virtue enough to save us. No; incarnation is the foundation fact, but something more must be built on it.
(2) Is life enough? Working, sleeping, passing up and down Nazareth for thirty years? No; this is not redemption. It brings us nearer to it, year by year. But life like this forever would not have saved us.
(3) Is teaching enough? No; that had great power, but was like Gods law: it made sin more exceeding sinful, but did not take it away.
(4) Would translations to heaven, then, have been enough? No; nothing will do but this.
2. Christ died for us, as our Ransom and Substitute, not merely for our benefit and advantage. All the explanations of this truth, with which we are familiar, have force in them, although they all come short of the great and blessed meaning. He died–
(1) To satisfy justice. Not only would it be impossible for God to save in any violation of that attribute, but men themselves could not (for their own moral nature would not allow it) accept a salvation that did not consist with the integrity and clearness of that attribute.
(2) To honour the Divine law, which is the visible strength and protection of the universe, the wall of heaven and earth.
(3) To procure for us a righteous forgiveness, a peace–calm, and deep, and pure–like the very peace of God.
(4) To cancel guilt, to cleanse us by His sacrificial blood.
(5) To express Divine grace and boundless favour.
3. And this great act is brought before us here, and everywhere, as the most wonderful proof that could be given of the love of God. In the whole course of human history there has been nothing like it (Rom 5:7). Who ever heard of anyone dying for a worthless man? But this is what God does. He commendeth, makes very conspicuous and great, His love to us, in sending Christ to die for us, while we were yet sinners. Take away the love; make the death only a great historical fact, necessary to the accomplishment of Gods purpose in the development of this world; make it a contrivance in moral government, and although it will still be an impressive fact, you have shorn it of its glory. It is no longer the loadstone that draws all hearts. The death without the love might still be the wonder of angels, and the political admiration of the universe, but would be no longer the joy and rest of humble souls. I, if I be lifted up from the earth, will draw all men unto Me. How? By the subtle, mysterious power of all-conquering love. Do you see it? Are you drawn by it? I long to lead you to the large and wealthy place, to which you have right and title. (A. Raleigh, D. D.)
Mans impotency to help himself out of his misery
I. The condition wherein we are by nature without strength. This will appear if you consider mans condition–
1. With respect to the law (Gal 3:10). Consider–
(1) The duty it exacts; universal, perpetual, perfect obedience. If man fails in one point, he is gone (Eze 18:4; Eze 20:11). Now if God should call us to an account for the most inoffensive day that ever we passed over, what would become of us? (Psa 130:3). So that we are without strength to conform to the laws requirements (chap. 8:3).
(2) The penalty it inflicts: Cursed is everyone.
(a) In all he hath (Deu 28:15-18).
(b) In all he doeth (Pro 21:27).
(c) For evermore (Mat 25:41). We are without strength, because we cannot satisfy the justice of God for one sin.
(3) Its operation. Consider how all this works.
(a) Sometimes it terrifies (Heb 2:15; Act 24:25).
(b) Sometimes it stupefies the conscience so that men grow senseless of their misery (Eph 4:19).
(c) Sometimes it irritates inbred corruption (Rom 7:9). As a dam makes a stream the more violent or as a bullock at the first yoking becometh the more unruly.
(d) Sometimes it breeds a sottish despair (Jer 18:12). It is the worst kind of despair, when a man is given up to his own hearts lust (Psa 81:12), and runs headlong in the way of destruction, without hope of returning. Thus as to the law man is helpless.
2. With respect to terms of grace offered in the gospel. This will appear–
(1) By those emphatic terms by which the case and cure of man are set forth.
(a) His case. He is born in sin (Psa 51:5), and things natural are not easily altered. He is greedy of sin (Job 15:16). Thirst is the most implacable appetite. His heart is a heart of stone (Eze 36:26), and deceitful above all things, and desperately wicked (Jer 17:9), and the New Testament is no more favourable than the Old. There you will find man represented as a child of wrath by nature (Eph 2:3), a servant of sin (Rom 6:17), alienated from God (Eph 4:18). An enemy to God (Rom 8:7), dead in trespasses and sins (Eph 2:1-5). Certainly man contributeth little to his own conversion: he cannot hunger and thirst after Christ that drinks in iniquity like water. If the Scripture had only said that man had accustomed himself to sin, and was not born in sin; that man was somewhat prone to iniquity, and not greedy of it, and did often think evil, and not continually; that man was somewhat obstinate, and not a stone, an adamant; if the Scripture had only said that man was indifferent to God, and not a professed enemy; if a captive of sin, and not a servant; if only weak, and not dead; if only a neuter, and not a rebel;–then there might be something in man, and the work of conversion not so difficult. But the Scripture saith the quite contrary.
(b) The cure. To remedy so great an evil requires an almighty power, and the all-sufficiency of grace; see, therefore, how conversion is described in Scripture. By enlightening the mind (Eph 1:18). By opening the heart (Act 16:14). God knocks many times by the outward means, and as one that would open a door–He tries key after key, but till He putteth His fingers upon the handles of the lock (Son 5:4-5), the door is not opened to Him. If these words are not emphatic enough, you will find conversion expressed by regeneration (Joh 3:3), resurrection (Eph 2:5), creation (Eph 2:10; 2Co 4:6; 2Co 5:17; Psa 51:10), victory (1Jn 4:4), the beating and binding of the strong man by one that is stronger than he (Luk 11:21-22).
(2) By those assertions whereby all power is denied to man to convert himself to God, or to do anything that is spiritually good. As when it is said he cannot know (1Co 2:14), believe (Joh 6:44), obey (Rom 8:7). Nay, to instance in single acts: he cannot think a good thought of himself (2Co 3:5), speak a good word (Mat 12:34), do anything (Joh 15:5). Surely, then, man is without strength, to turn himself to God. But here are objections–
(a) How can it stand with the mercy, justice, and wisdom of God to require of man what he cannot pay? Answer first–God doth not lose His right, though man hath lost his power; their impotency doth not dissolve their obligation; a drunken servant is a servant, and it is against all reason that the master should lose his right to command by the servants default. A prodigal debtor, that hath nothing to pay, yet is liable to be sued for the debt without any injustice. And shall not God challenge the debt of obedience from a debtor that is both proud and prodigal? Answer second–Our natural impotency is voluntary. We must not consider man only as impotent to good, but as delighting in evil: he will not come to God (Joh 5:40). Our impotency lies in our obstinacy, and so man is left without excuse. We refuse the grace that is offered to us, and by continuing in sin increase our bondage, our inveterate customs turning to another nature.
(b) If man be so altogether without strength, why do ye press him to the use of means? Answer–Though man cannot change himself, yet he is to use the means. First, that we may practically see our own weakness. Men think the work of grace is easy, till they put themselves upon a trial: the lameness of the arm is found in exercise. Whosoever sets himself in good earnest to get any grace, will be forced to cry for it before he hath done. When a man goes to lift up a piece of timber heavy above his strength, he is forced to call in help. Second, the use of the means we owe to God as well as the change of the heart. God, that hath required faith and conversion, hath required prayer, hearing, reading, meditating; and we are bound to obey, though we know not what good will come of it (Heb 11:8; Luk 5:5). Our great rule is, we are to do what He commandeth, and let God do what He will. Third, to lessen our guilt. For when men do not use the means, they have no excuse (Act 13:46; Mat 25:26). Fourth, it may be God will meet with us. It is the ordinary practice of His free grace so to do; and it is good to make trial upon a common hope (Act 8:22).
II. Some reasons God permits this weakness.
1. To exalt His grace.
(1) Its freeness; for God hath shut up all under the curse, that there may be no way of escape but by His mercy (Rom 11:32; Gal 3:22).
(2) Its power (Eph 1:19). When we consider it, we may wonder at it that ever such a change should be wrought in us that are so carnal, so obstinate (1Pe 2:9). It is indeed marvellous that ever we should get out of the prison of sin; more miraculous than Peters getting out of prison.
2. To humble the creature thoroughly by a sense of his own guilt, unworthiness, and nothingness (Rom 3:19).
Conclusion: The subject is of use–
1. To the unconverted–to be sensible of their condition, and mourn over it to God. Acknowledge the debt; confess your impotency; beg pardon and grace; and, in a humble sense of your misery, endeavour earnestly to come out of it. By such doctrines as these men are either cut at heart (Act 7:54) or pricked at heart (Act 2:37).
2. To press the converted to thankfulness. We were once in such a pitiful ease.
3. Let us compassionate others that are in this estate, and endeavour to rescue them. (T. Manton, D. D.)
A weak world made strong
I. The moral prostration of humanity. When we were yet without, not muscular or mental, but moral strength.
1. To effect the deliverance of self. The souls of all were carnal, sold under sin. Man, the world over, felt this profoundly for ages. His cry was–O wretched man that I am! who shall deliver me? etc. Philosophers, priests, poets, tried to deliver the soul, but failed.
2. To render acceptable service to the Creator. Wherewithal shall we come before the Lord, and how shall we bow before the Most High God?
3. To face the future with calmness. Deep in the hearts of all men was the belief in a future life, but that future rose before them in aspects so terrible that they recoiled from it. No weakness so distressing as this; moral powerlessness is not only a curse, but a crime. Yet all unregenerate men are the subjects of this lamentable prostration.
II. The reinvigorating power of Christs death. In due time Christ died for the ungodly. Christs death enables man–
1. To deliver himself. It generates within him a new spiritual life, by which he throws off its enthrallments as the winged chrysalis its crust. Christs death is the life of souls.
2. To render acceptable service to God. It presents to him–
(1) The right motive.
(2) The right method.
3. To calmly face the future. Christs death reveals a bright future, and furnishes the means for attaining it. Christs death is the moral power of the world. It inspires men with love–love is power; with faith–faith is power; with hope–hope is power; with courage–courage is power.
III. The seasonable period of the redeemers mission. In due time, i.e.
1. When the world was prepared to appreciate it. Mankind had tried every means they could invent to deliver themselves from the power of sin, to attain the approval of their Maker, and to win a bright future, but had failed. Four thousand years of earnest philosophisings and sacerdotal labour, legislative enactments, and moral teachings, had signally failed. The world by wisdom knew not God. The intellect of Judaea, Greece, Rome, all failed. The world was prostrate in hopelessness.
2. The time appointed by Heaven. The time had been designated by the prophets (Gen 49:10; Dan 9:27; Joh 17:1).
3. The time most favourable for the universal diffusion of the fact.
(1) There was a general expectation of a Great Deliverer.
(2) The world was at peace, and mainly under the control of one government–Rome.
(3) The Greek language was all but universally spoken.
(4) Communications were opened up between all the villages, towns, and cities of the world. In due time Christ died. (D. Thomas, D. D.)
For whom did Christ die
?–The human race is here described as a sick man in an advanced stage of disease; no power remains in his system to throw off his mortal malady, nor does he desire to do so. Your condition is not only your calamity, but your fault. Other diseases men grieve about, but you love this evil which is destroying you. While man is in this condition Jesus interposes for his salvation.
I. The fact. Christ died for the ungodly,
1. Christ means Anointed One, and indicates that He was commissioned by supreme authority. Jesus was both set apart to this work and qualified for it by the anointing of the Holy Ghost. He is no unauthorised, no amateur deliverer, but one with full credentials from the Father.
2. Christ died. He did a great deal besides dying, but the crowning act of His career of love, and that which rendered all the rest available, was His death. This death was–
(1) Real, as proved by the piercing of His side, and His burial.
(2) Acute. My God, My God, why, etc.
(3) Penal; inflicted upon Him by Divine justice; and rightly so, for on Him lay our iniquities, and therefore on Him must lie the suffering.
(4) Terrible. Condemned to a felons gibbet, He was crucified amid a mob of jesters.
3. Christ died, not for the righteous, but for the ungodly, or the godless, who, having cast off God, cast off with Him all love for that which is right. He did not please Himself with some rosy dream of a superior race yet to come, when civilisation would banish crime, and wisdom would conduct man back to God. Full well He knew that, left to itself, the world would grow worse and worse. This view was not only the true one, but the kindly one; because had Christ died for the better sort, then each troubled spirit would have inferred. He died not for me. Had the merit of His death been the perquisite of honesty, where would have been the dying thief? If of chastity, where the woman that loved much? If of courageous fidelity, how would it have fared with the apostles, who all forsook Him and fled? Then, again, in this condition lay the need of our race that Christ should die. To what end could Christ have died for the good? The just for the unjust I can understand; but the just dying for the just were a double injustice.
II. Plain inferences from this fact.
1. That you are in great danger. Jesus would not interpose His life if there were not solemn need and imminent peril. The Cross is the danger signal to you, it warns you that if God spared not His only Son, He will not spare you.
2. That out of this danger only Christ can deliver the ungodly, and He only through His death. If a less price than that of the life of the Son of God could have redeemed men, He would have been spared. If, then, God spared not His Son, but freely delivered Him up for us all, there must have been a dread necessity for it.
3. That Jesus died out of pure pity, because the character of those for whom He died could not have attracted Him. God commendeth His love towards us in that while we were yet sinners Christ died for us.
4. That the ungodly have no excuse if they do not come to Him, and believe in Him unto salvation. Had it been otherwise they might have pleaded, We are not fit to come. But you are ungodly, and Christ died for the ungodly, why not for you?
5. That the converted find no ground of boasting; for they were ungodly, and, as such, Christ died for them.
6. That saved ones must not think lightly of sin. If God had forgiven sinners without an atonement they might have done so, but now that pardon comes through the bitter griefs of their Redeemer they cannot but see it to be an exceeding great evil.
7. This fact is the grandest argument to make the ungodly love Christ when they are saved.
III. The proclamation of this fact.
1. In this the whole Church ought to take its share. Shout it, or whisper it; print it in capitals, or write it in a large hand. Speak it solemnly; it is not a thing for jest. Speak it joyfully; it is not a theme for sorrow. Speak it firmly; it is an indisputable fact. Speak it earnestly; for if there be any truth which ought to arouse all a mans soul it is this. Speak it where the ungodly live, and that is at your Own house. Speak it also in the haunts of debauchery. Tell it in the gaol; and sit down at the dying bed and read in a tender whisper–Christ died for the ungodly.
2. And you that are not saved, take care that you receive this message. Believe it. Fling yourself right on to this as a man commits himself to his life belt amid the surging billows. (C. H. Spurgeon.)
The sad plight and the sure relief
I. The condition of those for whom Christ died.
1. They were without strength.
(1) Legally. Before Gods bar man had a weak case.
(a) We could not deny the charge that we had broken the law.
(b) We could not set up an alibi.
(c) We could not make apologies, for we have sinned wilfully, repeatedly, without any necessity, with divers aggravations, deliberately and presumptuously, when we knew the penalty. So weak was our case that no advocate who understood it would have ventured to plead it, except that one glorious Advocate who pleaded it at the cost of His own life.
(2) Morally. We are so weak by nature that we are swayed by every influence which assails us. At one time man is driven by fashion; at another he is afraid of his fellow men. Then the evil spirit comes upon him, or if the devil should let him alone, his own heart suffices. The pomp of this world, the lust of the eye, the pride of life–any of these things will drive men about at random. Nothing seems to be too wicked, too insane, for mankind. Man is morally weak–a poor, crazy child. He has lost that strong hand of a well-trained perfect reason which God gave him at the first.
(3) Spiritually. When man disobeyed he died spiritually. The blessed Spirit left him. Man is dead in sin. He cannot rise to God any more than the dead in the grave can come out of their sepulchres of themselves and live.
2. They were ungodly, i.e., men without God. God is not–
(1) In their thoughts.
(2) In their hearts. If they do remember Him, they do not love Him.
(3) In their fears.
(4) In their hopes. Christ came to save the very vilest of the vile.
II. When Christ interposed to save us. In due time, i.e., at a proper period. There was no accident about it. Sin among mankind in general had reached a climax.
1. There never was a more debauched age. It is impossible to read chap. 1. without feeling sick at the depravity it records. Their own satirists said that there was no new vice that could be invented. Even Socrates and Solon practised vices which I dare not mention in any modest assembly. But it was when man had got to his worst that Christ was lifted up to be a standard of virtue–to be a brazen serpent for the cure of the multitudes who everywhere were dying of the serpents bites.
2. Christ came at a time when the wisdom of man had got to a great height. Philosophers were seeking to dazzle men with their teaching, but the bulk of their teaching was foolishness, couched in paradoxical terms to make it look like wisdom. The world by wisdom knew not God.
3. But, surely, man had a religion! He had; but the less we say about it the better. Holy rites were acts of flagrant sin. The temples were abominable, and the priests were abominable beyond description. And where the best part of man, his very religion, had become so foul, what could we expect of his ordinary life? But was there not a true religion in the world somewhere? Yes, but among the Jews tradition had made void the law of God, and ritualism had taken the place of spiritual worship. The Pharisee thanked God that he was not as other men were, when he had got in his pocket the deeds of a widows estate of which he had robbed her. The Sadducee was an infidel. The best men of the period in Christs days said, Away with such a fellow from the earth! Now, it was when men had got to this pitch that Christ came to die for them. If He had launched His thunderbolts at them, or swept the whole race away, none could have blamed Him. But, instead of that, the pure and Holy One came down to earth Himself to die, that these wretches–yea, that we ourselves–might live through Him.
III. What did he do for us?
1. He made the fullest degree of sacrifice that was possible. He made the heavens, and yet He lay in Bethlehems manger. He hung the stars in their places, and laid the beams of the universe, and yet became a carpenters son; and then when He grew up He consented to be the servant of servants. When at last He gave His life, It is finished, said He; self-sacrifice had reached its climax; but He could not have saved us if He had stopped short of that.
2. In the fact that Christs self-sacrifice went so far I see evidence of the extreme degree of our need. Would He, who is God over all, blessed forever, have come from the height of heaven and have humbled Himself even to the death, to save us, if it had not been a most terrible ruin to which we were subject?
3. This death of Christ was the surest way of our deliverance. The just dies for the unjust, the offended Judge Himself suffers for the offence against His own law.
IV. What then?
1. Then sin cannot shut any man out from the grace of God if he believes. The man says, I am without strength. Christ died for us when we were without strength. The man says, I am ungodly. Christ died for the ungodly.
2. Then Jesus will never cast away a believer for his after sins, for if when we were without strength He died for us, if, when we were ungodly, He interposed on our behalf, will He leave us now that He has made us godly (Rom 1:10)?
3. Then every blessing any child of God can want he can have. He that spared not His own Son when we were without strength and ungodly, cannot deny us inferior blessings now that we are His own dear children.
4. Then how grateful we ought to be! (C. H. Spurgeon.)
Glorying in God
I. Gods love to us. Note–
1. The condition in which it found us. We were–
(1) Without strength. Let this be viewed as–
(a) Moral impotence; and is it not true that we were unable to do that which is good? When we wished to do it, we could not will it. We felt ourselves captives of the devil, sold and bound under sin.
(b) Helplessness in the time of danger; and is it not true that we were without strength to defend ourselves against the condemnation of the law, and the righteous anger of Jehovah?
(2) Ungodly, that is, destitute of true righteousness. We were not only weak, but unwilling to do good.
(3) Sinners; transgressors of Gods law in act and deed. Being corrupt trees, we brought forth evil fruit.
(4) Enemies to God. We did not love Him, or care for Him. Nay, we insulted Him, fought against Him, silently or violently, and so lived as to counteract and oppose all His purposes, so far as we had the power.
2. What that love has done for us. When we were in this state of helplessness and rebellion against God, He gave His Son to die for us. By that death believers are justified and reconciled to God.
3. The comparison of this love with the behaviour of men to each other (Rom 1:7-8). The righteous man is a man of correct and irreproachable behaviour; but the good man is a man of generosity and kindness, who wins the hearts of his friends, and for whom friends have been willing to die. But for a merely just man, you would scarcely find any willing to lay down his life; while certainly for the base and mean of mankind, or for his personal enemies, no man has been found willing to die. But God commendeth His love toward us in that, while we were wickedly His enemies, He gave His Son to die for us.
4. That this love was manifested in due time (Mar 1:15; Gal 4:4; and Eph 1:10). This time seems to have been determined by the stage arrived at in history when mans utter helplessness was fully demonstrated. Many centuries were allowed for the world to exhaust every device, to accomplish its own moral renovation. War and peace had been tried, together with every possible form of civil government. Philosophy and science, civilisation and religion, literature and art, had been carried sufficiently far to prove how utterly powerless they all were to accomplish the end designed. It was impossible for anyone to say, If He had waited a little longer, we should have found out some other plan, and been able to do without Him. How this enhances our conception of Gods love! He patiently tarried to see what mankind could achieve for themselves; and He beheld them at length entirely helpless, hopeless of self-restoration, and callously indifferent to the interposition of Heaven, Then it was that God sent His Son to die for the ungodly.
II. Our hope in God. Look at–
1. The salvation of which we are so sure. It is a salvation from wrath; and it is a salvation to heaven (Rom 1:9).
2. The grounds of this confidence. The apostle argues from the greater difficulty to the less. For–
(1) We were reconciled when enemies; how much more, being now the friends of God, shall we enjoy the full blessings of His grace?
(2) We were saved from guilt by His death; how much more shall we be sanctified and prepared for heaven by Him living for us.
III. Our glorying in God. If such be our apprehension of Gods love to us, and such the confidence of our hope and trust in Him for the future, it is not hard to see how we must joy, or rather make our boast in Him through Jesus Christ, by whom this blessedness of reconciliation with God has been secured. Think of–
1. The greatness of our heavenly Friend. In nature how noble! In attributes how august!
2. His goodness. Many rejoice in the friendship of the great and powerful, while they cannot boast of the goodness and integrity of their patrons. But here it is permitted us to glory in the perfect rectitude and moral loveliness of Him in whose name we make our boast.
3. His riches. We might have a kind and good friend, whose ability to help us might fall far short of his disposition. But it is not so with God.
4. His love. The great ones of the earth bestow their friendship on inferiors in a cold and meagre manner. But God gives us and shows us all His heart.
5. His purposes concerning us. It is impossible to exaggerate the value of the good things which He hath prepared for them that love Him.
Conclusion:
1. How happy should believers be, rejoicing, as they are privileged to do, with a joy unspeakable and full of glory.
2. How humble, when they remember their unworthiness, and their inability to render back any sufficient return to God.
3. How holy and diligent in their endeavour to walk worthily of so high a calling, and so great a Friend.
4. How thankful, when they consider what they owe unto God.
5. How ready to praise Him for all His goodness toward them.
6. How willing to trust Him with all the issues of their salvation in the time to come.
The certainty of the believers final redemption
The apostle establishes this point by means of two reasons–
I. The great love which God has already bestowed on man. This is seen in–
1. The unworthiness of the object.
(1) Without strength. In this expression the apostle is probably accommodating himself to the natural disposition of the Romans. Rome was a mighty empire, and its motto was power. Their highest notion of goodness, as the word virtue indicates, was strength. Hence Paul represents the gospel as the power of God. Nothing was so detestable in their eyes as weakness. And what a helpless man was in the estimation of the Roman, that–universal man–was in the sight of God. There was nothing to evoke the Divine complacency, but everything to repel.
(2) Ungodly. There was not only the destitution of what was holy, but also the absence of desire for any good.
(3) Sinners. When God is banished from the thought, as suggested by the word ungodly, His place is usurped by unworthy rivals. The higher principles of the soul are made subordinate to the lower. Disorder prevails; and to God, who in the beginning commanded the chaotic earth to wear its present aspect of beauty, nothing could be more repelling than the huge disorder reigning in the human soul bent on fulfilling the desires of the flesh.
(4) Enemies. Here the apostle reaches the climax of his reasoning. All the unworthiness of man must be attributed to his enmity against God. In this man is a sad exception to everything else Which God has made. In nature, Gods will and power are coextensive. But man disobeys and resists his Maker. The very power which was given him to hate sin is so perverted that it is used against God Himself.
2. The greatness of Christs sacrifice. With reverence we would say, that to redeem man was not easy even to God. It required an infinite sacrifice to remove the curse connected with sin. And for this purpose God spared not His own Son. Now, if God bestowed such an incomparable love upon man when he was without strength, ungodly, sinful, and inimical towards Him, surely He will not withhold any blessing from man when he is reconciled to Him, and adopted to His family again.
II. What Christs life in heaven is doing, contrasted with what His death has done.
1. However important we may regard the death of our Lord, we must not consider His life in heaven of secondary moment. Apart from this life His death would not avail us. But the apostle asserts that the death of Christ effected our reconciliation to God. And shall we doubt the power of His life? Nay; the good work which He hath begun on our behalf will be fully consummated.
2. Besides, the nature of Christs work in heaven is a pledge for the final safety of the believer, He liveth to make intercession for us. His intercession is the completion of His sacrifice, and perpetuates the efficacy of His atonement. (H. Hughes.)
Christs vicarious death
One of the most hopeless cases ever brought into the Moyamensing Prison in Philadelphia, U.S., was a negress, who was convicted of a crime of violence. She was a huge, fierce animal, who had been born and had lived in the slums of Alaska Street. She was a drunkard and dissolute from childhood. The chaplain, after she had been under his charge for six months, shook his head hopelessly and passed by her cell without a word. One day the matron, taking a bunch of scarlet flowers from her hat, threw them to Deb carelessly, with a pleasant word or two. The woman started in astonishment, and then thanked her earnestly. The next day the matron saw the flowers, each leaf straightened and smoothed, pinned up on the wall of the cell. Deb, in a gentle voice, called attention to them, praised their beauty, and tried, in her clumsy way, to show the pleasure they had given her. That woman, said the matron to the chaplain, has the rarest of all good qualities. She is grateful. There is one square inch of good ground in which to plant your seed. The matron herself planted the seed. Every day she showed some little kindness to the poor, untamed creature, who was gradually softened and subdued simply by affection for this, her first friend, whom she followed like a faithful dog: By and by, the matron took her as a helper in the ward, a favour given only to the convicts whose conduct deserved reward. The matrons hold upon the woman grew stronger each day. At last she told her the story of the Saviours love and sacrifice. Deb listened with wide, eager eyes. He died for me–me! she said. The matron gave up her position, but when Deb was discharged she took her into her house as a servant, trained, taught her, cared for her body and soul, always planting her seeds in that one inch of good ground. Deb is now a humble Christian. He died for me, was the thought which lightened her darkened soul. (American Youths Companion.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. For when we were yet without strength] The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general.
I. They were , without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation.
II. They were , ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts.
III. They were , sinners, Ro 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew chata, and the Greek . See this explained, Ge 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery.
IV. They were enemies, Ro 5:10, from , hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here!
1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created.
2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence.
3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker.
4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, c.: so that the enemy of God hates his Maker and his service is cruel to his fellow creatures; “a foe to God, was ne’er true friend to man;” and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection-nemo repente fuit turpissimus-no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, c., c. These make a great diversity in the moral states of men: all have the same seeds of evil-nemo sine vitiis nascitur-all come defiled into the world but all have not the same opportunities of cultivating these seeds. Besides, as God’s Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men though in evil propensities they are all radically the same.
That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God.
In due time Christ died for the ungodly.] This due or proper time will appear in the following particulars:-
1. Christ was manifested in the flesh when the world needed him most.
2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness.
3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer.
4. When the fulness of the time came, foretold by the prophets.
5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact.
6. In a word, Christ came when his advent was most likely to promote its great object-glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, , the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others.
Died for the ungodly] , He died INSTEAD of the ungodly, see also Ro 5:8; so Lu 22:19. The body of Christ, , which is given FOR you; i.e. the life that is laid down in your STEAD. In this way the preposition , is used by the best Greek writers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Without strength; utterly unable to help or redeem ourselves.
In due time; some read it, according to the time, and refer this clause to the foregoing words, making this to be the sense: When we were weak in time past, or in the time of the law, before grace appeared, then Christ died, &c. Others rather refer it to the following words, and so our translation carries it, that in due time, i.e. in the fulness of time, as Gal 4:4, or in the time that was before decreed and prefixed by the Father. The Scripture every where speaks of a certain season or hour assigned for the death of Christ: see Mat 26:45; Joh 8:20; 12:27; 17:1.
Christ died for the ungodly; i.e. for the sake, or instead of, such as were enemies to God, {as Rom 5:10} and so could deserve no such favour from him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6-8. For when we were yet withoutstrengththat is, powerless to deliver ourselves, and so readyto perish.
in due timeat theappointed season.
Christ died for theungodlyThree signal properties of God’s love are here given:First, “Christ died for the ungodly,” whosecharacter, so far from meriting any interposition in their behalf,was altogether repulsive to the eye of God; second, He did this “whenthey were without strength“with nothing between themand perdition but that self-originating divine compassion; third, Hedid this “at the due time,” when it was most fittingthat it should take place (compare Ga4:4), The two former of these properties the apostle now proceedsto illustrate.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For when we were yet without strength,…. The apostle having mentioned the love of God proceeds to give an instance, and which is a full proof and demonstration of it, which is, that
in due time Christ died for the ungodly. That Christ died is certain; the death of Christ was foretold in prophecy, typified by the sacrifices of slain beasts, was spoken of by himself, both before and since his death; his enemies have never denied it; and this was the sum of the ministry of the apostles, and is the great article of faith: and that the death of Christ is a singular instance of the love of God, is evident by considering the person that died, the Son of God in human nature, his own, his only begotten Son, his beloved Son; the concern which God had in it, by willing, ordering, and appointing it, awaking the sword of justice against him, not sparing him, but delivering him up for us all; also the nature, kind, and manner of his death, and particularly the persons for whom he died, here described: he “died for the ungodly”; not for himself, he had no sins of his own to die for, nor did he want any happiness to procure; nor for angels, but for men; and these not holy, just, and good men, but ungodly; and not as a mere martyr, or only by way of example to them, and so for their good; but as the Syriac version reads it, , “in the room”, or “stead of the ungodly”, as their surety to make satisfaction for their sins. The Jews have a notion of the Messiah’s being a substitute, and standing in the place and stead of sinners; and they say x,
“that Aaron filled up the place of the first Adam, and was brought near in the room of him;”
which is true of Christ, the antitype of Aaron. On those words, “I will give a man for thee”, Isa 43:4; the doctors y say,
“do not read Adam, but Edom; for when God removes the decree (or punishment) from a particular man, he provides for the attribute of justice in the room of the man that sinned, , “another man that comes from Edom”;”
referring, as I think, to Isa 63:1. And this their character of ungodly shows, that not goodness in man, but love in God, was the moving cause of Christ’s dying for them; and that the end of his dying was to atone for their ungodliness: and to illustrate the love of God the more towards them in this instance, they are said to be “without strength” at that time; being so enfeebled by sin, that they were not capable of fulfilling the law, of atoning for the transgressions of it, of redeeming themselves from slavery, of beginning and carrying on a work of holiness their hearts, nor indeed of doing one good thing. Add to all this, that Christ died for these persons in due time; in the most fit, proper, and convenient season to illustrate the love and grace of God; when man appeared both weak and wicked; when the weakness of the legal dispensation had been sufficiently evinced, and the wickedness of man, both among Jews and Gentiles, was at a very great height: or rather by “due time” is meant the “fulness of time”, Ga 4:4; the time appointed in council by God, agreed to by Christ, and fixed in prophecy; before the departure of the sceptre from Judah, the destruction of the second temple, and at the close of Daniel’s weeks.
x Tzeror Hammor, fol. 96. 1. & 97. 4. & 98. 3. y Tzeror Hammor, fol. 93. 4.
Fuente: John Gill’s Exposition of the Entire Bible
| The First and the Second Adam; The Influence of Grace. | A. D. 58. |
6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. 12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13 (For until the law sin was in the world: but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. 15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ’s dying for us; it is in the precious stream of Christ’s blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine:– 1. The persons he died for, v. 6-8. 2. The precious fruits of his death, v. 9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, v. 12, to the end.
I. The character we were under when Christ died for us.
1. We were without strength (v. 6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition–lost, and no visible way open for our recovery–our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God’s time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deut. xxxii. 36. It is the manner of God to help at a dead lift,
2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Rom 5:7; Rom 5:8) as an unparalleled instance of love; herein God’s thoughts and ways were above ours. Compare Joh 15:13; Joh 15:14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsychoi—would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, ch. xvi. 4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (v. 8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God’s justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into ndyqym—righteous, hsdym—merciful (compare Isa. xvii. 1), and rssym—wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: “Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel.” Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (v. 10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Rom 8:7; Col 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zech. xi. 8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.
II. The precious fruits of his death.
1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (v. 9), reconciled by his death, v. 10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb. ix. 22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev. xvii. 11.
2. Hence results salvation from wrath: Saved from wrath (v. 9), saved by his life, v. 10. When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation.–We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thess. i. 10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace.–Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare ch. xiv. 9. He was dead, and is alive, Rev. i. 18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb. vii. 25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Rom 4:25; Rom 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.
3. All this produces, as a further privilege, our joy in God, v. 11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer. xvii. 17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes–not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ’s satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, kauchomenoi—glorying in it. God hath received the atonement (Mat 3:17; Mat 17:5): if we but receive it, the work is done.
III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam ( v. 12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,
1. A general truth laid down as the foundation of his discourse–that Adam was a type of Christ (v. 14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1 Cor. xv. 45. Compare v. 22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative–died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam typos tou mellontos—the figure of him that was to come, to come to repair that breach which Adam had made.
2. A more particular explication of the parallel, in which observe,
(1.) How Adam, as a public person, communicated sin and death to all his posterity (v. 12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam’s first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen. i. 31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam’s sin imputed to posterity, and a general corruption and depravedness of nature. Eph ho—for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1 Cor. xv. 22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Acts xvii. 26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen. ii. 17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, dielthen—passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, v. 14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Cor. xv. 26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?
Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain’s murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, v. 14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam’s transgression, never sinned in their own persons as Adam did–which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam’s sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.
(2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,
[1.] Wherein the resemblance holds. This is laid down most fully, Rom 5:18; Rom 5:19.
First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam’s sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam’s sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam’s sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathesan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam’s disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.
Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ’s righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,–his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God’s justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous–many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathesontai—they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.
[2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, v. 15-17. It is designed for the magnifying of the riches of Christ’s love, and for the comfort and encouragement of believers, who, considering what a wound Adam’s sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend:–First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God’s goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam’s that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Rom 5:16; Rom 5:17, Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col. ii. 13. 4. By Adam’s sin death reigned; but by Christ’s righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, v. 17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests–not only pardoned, but preferred. See this observed, Rev 1:5; Rev 1:6; Rev 5:9; Rev 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.
IV. In the Rom 5:20; Rom 5:21 the apostle seems to anticipate an objection which is expressed, Gal. iii. 19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to the cure. The offence, to paraptoma—that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound–that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, v. 21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.
Fuente: Matthew Henry’s Whole Bible Commentary
For ( ). So most documents, but B reads which Westcott and Hort use in place of .
While we were yet weak ( ). Genitive absolute. The second (yet) here probably gave rise to the confusion of text over above.
In due season ( ). Christ came into the world at the proper time, the fulness of the time (Gal 4:4; Eph 1:10; Titus 1:3).
I or the ungodly ( ). In behalf, instead of. See about on Ga 3:13 and also verse 7 here.
Fuente: Robertson’s Word Pictures in the New Testament
For the ungodly [ ] . It is much disputed whether uJper on behalf of, is ever equivalent to ajnti instead of. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon : “Seuthes asked, Wouldst thou, Episthenes, die for this one [ ] ?” Seuthes asked the boy if he should smite him (Episthenes) instead of him [ ] . So Irenaeus : “Christ gave His life for [] our lives, and His flesh for (anti) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you [ ] .” In the New Testament Phl 1:13 is cited; uJper sou, A. V., in thy stead; Rev., in thy behalf. So 1Co 14:29, “baptized for the dead [ ] .” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. 34 None of these passages can be regarded as decisive. The most that can be said is that uJper borders on the meaning of ajnti. Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ ‘s death, as here, Gal 3:13; Rom 14:15; 1Pe 3:18, uJper characterizes the more indefinite and general proposition – Christ died on behalf of – leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. 35 Godet says : “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” Ungodly. The radical idea of the word is, want of reverence or of piety.
Fuente: Vincent’s Word Studies in the New Testament
1) “For when we were yet without strength,” (ei ge onton hemon asthenon) “Indeed (even) when we were weak or sickly ones;” When we were Spiritually helpless and sinfully living under a quarantine state, of sin, with no entrance rights into heaven, when we were defiled, corrupted, condemned, separated from God, Powerless to save ourselves, to obey, serve, or please God, Psa 51:5; Isa 1:4-6; Isa 53:4-12; Jas 1:15.
2) “In due time,” (eti kata kairon) “Yet, according to a predetermined time or period,” in “the fullness of time,” at the proper, prophecied, or appointed time, Gal 4:4-5; 1Ti 2:6; Isa 7:14; Isa 9:6; Eph 1:10.
3) “Christ died for the ungodly- (Christos huper asebon apethanen) “Christ died (of his own accord or will) on behalf of us,” to ransom or redeem from weakness to strength, from sin or unholiness to righteousness, from hell to heaven. Luk 23:46; Gal 4:5; Eph 1:7; Mat 20:28; 1Ti 2:5-6; 1Pe 1:18-23.
This was a substitutionary death, when Christ, suffered for my sins, bare the judgement for my sins in his body (in death) on the tree (the cross),” 1Pe 2:24; 1Pe 3:18.
Fuente: Garner-Howes Baptist Commentary
6. For Christ, etc. I ventured not in my version to allow myself so much liberty as to give this rendering, “In the time in which we were weak;” and yet I prefer this sense. An argument begins here, which is from the greater to the less, and which he afterwards pursues more at large: and though he has not woven the thread of his discourse so very distinctly, yet its irregular structure does not disturb the meaning. “If Christ,” he says, “had mercy on the ungodly, if he reconciled enemies to his Father, if he has done this by the virtue of his death, much more easily will he save them when justified, and keep those restored to favor in the possession of it, especially when the influence of his life is added to the virtue of his death.” (158) The time of weakness some consider to be that, when Christ first began to be manifested to the world, and they think that those are called weak, who were like children under the tuition of the law. I apply the expression to every one of us, and I regard that time to be meant, which precedes the reconciliation of each one with God. For as we are all born the children of wrath, so we are kept under that curse until we become partakers of Christ. And he calls those weak, who have nothing in themselves but what is sinful; for he calls the same immediately afterwards ungodly. And it is nothing new, that weakness should be taken in this sense. He calls, in 1Co 12:22, the covered parts of the body weak; and, in 2Co 10:10, he designates his own bodily presence weak, because it had no dignity. And this meaning will soon again occur. When, therefore, we were weak, that is, when we were in no way worthy or fit that God should look on us, at this very time Christ died for the ungodly: for the beginning of religion is faith, from which they were all alienated, for whom Christ died. And this also is true as to the ancient fathers, who obtained righteousness before he died; for they derived this benefit from his future death. (159)
(158) On the argument of this verse, and on what follows to the tenth verse, Professor [ Stuart ] makes this remark, — “The passage before us seems to be more direct, in respect to the perseverance of the saints, than almost any other passage in the Scriptures which I can find. The sentiment here is not dependent on the form of a particular expression, (as it appears to be in some other passages); but it is fundamentally connected with the very nature of the argument.” — Ed.
(159) Others, as well as [ Calvin ], such as [ Chrysostom ] and [ Erasmus ], have connected κατὰ καιρὸν with the preceding, and not with the following words. [ Pareus ], who inclined to the same view, gives this explanation, — “He distinguishes the former from the present state, as though he said, ‘We who are now justified by faith were formerly ungodly.’” [ Chrysostom ] refers to the time of the law, and considers the weakness here to be that of man under the law. This gives an emphatic meaning to “weak,” which otherwise it seems not to have, and is countenanced by what is said in Rom 8:3, where the law is said to be weak, but weak on account of the weakness of the flesh. At the same time it must be observed, that most commentators, like [ Beza ], connect these words, κατὰ καιρὸν, with the death of Christ, as having taken place “in due time,” appointed by God, and pre-signified by the prophets, according to what is said in Gal 4:4. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Rom. 5:6. indicates mans necessity, his unworthiness.
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 5:6
The fourfold aspect of Christs work.Death is always a solemn event, and casts its dark shadows over the spirit. A silent dread holds the soul in check when one enters the chamber where the good man meets his fate. The solemn importance of all deaths is surpassed by the solemn importance of the death of the Son of God. When Jesus died the earth was clothed in darkness and the heavens in mourning stood.
He dies! the Friend of sinners dies;
Lo! Salems daughters weep around;
A solemn darkness veils the skies,
A sudden trembling shakes the ground.
It must have been an awe-inspiring event, for we read, Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things which were done, smote their breasts and mourned. The death of Christ opens up a large view of divine purposes. It was the climax of the Saviours earthly mission, and this was the culminating crisis of eternal counsels and of times preceding movements. And this sixth verse appears to open up a fourfold aspect of the Saviours work and mission.
I. Out of the powerless comes power.From the weak and powerless stock of humanity came Jesus, travailing in the greatness of His strength, mighty to save. The first Adam went from strength to weakness; the Second Adam went from the weakness of humanity to the might of saving grace. How was this? It was because divine strength incarnated itself in human weakness. When we were without strength, unable either to serve God aright or to save ourselves, Jesus Christ appeared to our rescue and our salvation. From Adam to Christ was a descending scale; from Christ to the close of time shall be an ascending scale. If men are to be developed out of their weakness and into noble creatures, it must be along the Christ line. The true and only satisfactory evolutionary force of humanitys upward rising is the Christ of gospel history. Christ by His death inspired healing strength into a race weakened by moral sickness.
II. Into the darkness comes light.In due time, in the God-appointed time, in the worlds needy time, when its moral darkness was dense and thick, the Sun of righteousness arose with healing in His wings. Men of light and of sweetness had been allowed plenty of scope. Philosophy and culture had no reason to complain of overhaste in the divine interposition. All had tried, and failure was the result. Light merged into darkness; sweetness became bitterness. The culture of the Greeks was no bulwark against the inroads of moral corruption. The power of the Romans could not withstand the conquering and desolating force of moral evil. Few were the stars that glimmered in the midnight sky. Are our modern men of light and sweetness mightier than the Platos and Senecas of the past? Into the darkness the light shone, and no wonder that a darkness so dense could not comprehend the light. But soon it began to feel the benign influence, and the foul forms of darkness cowered and fled swiftly away as the divine light increased.
III. Out of death comes life.The law of nature and the law of grace. The seed dies. The golden harvest waves over the plain. Life springs out of death throughout all Gods world. Calvary is the epitome of the universe, with this differencethat from Calvarys death scene there camo spiritual life. All life promoted by Christs death. This is to be judged by its tendency and purpose. This is to promote and preserve:
1. New physical life, and this should be more largely realised in the future than in the past. Modern science feels the impulse of the beneficent influence of Christianity, and modern science is making towards the prolongation of human existence. Modern science has worked to the incentive of deadly instruments of war, but Christianity shall work till no gunboats shall sail on earths broad rivers and seas.
2. Intellectual life. Since Christs death there has been a general increase of intellectual life, and this has been specially noticeable in countries where a pure Christianity has prevailed. There have been dark ages, but out of the darkness arose greater lighta backward flow, but the ocean of intellectual life has been moving forward, and the gracious ozone has benefited mankind.
3. Spiritual life. This has been the special outcome of Christs death. Science and philosophy can scarcely be said to have attempted the enterprise. The pleasures of art and the charms of music may produce spasmodic resemblances, but only the death of Christ can generate the mysterious and blessed force we call spiritual life. Out of Christs death has come, and is coming, the life of the redeemedmultitudinous life from this one Mans death. Will the vast plains of a renovated world be sufficiently ample to receive that great multitude who enjoy spiritual life? Gods spacious heavens with their many mansions must be provided. Death shall die. Tombs shall cease. Life must be finally victorious. The death of Christ shall be universally triumphant, for out of it spiritual life shall everywhere flourish, and its pulsations will make the universe throb with joy unspeakable.
IV. Out of and into the impious comes holiness.If any man be in Christ, he is a new creation: old things have passed away; behold, all things have become new. We are in Christ as we are crucified with Him. In His death we share by faith, and through it we become new creations. Righteousness is both imputed and imparted to the believer. Opposing men may talk as they please, but it is a certain fact that the Christian religion, both in its true and false forms, has produced a purer morality, a higher tone of life, than any other religious system the world has seen. Notwithstanding all drawbacks, our England to-day is better and nobler than ever. Is not crime diminishing? Is not education spreading? Is there not consideration for the poor, the outcast, for the sick, and even for animals, which has never been before witnessed, and which is the glory of our times? The awful loss of the Victoria in Mediterranean waters has this compensationthat it teaches the spirit of chivalry is not dead. Let infidelity and agnosticism roll back the sweet waters of Christianity, and we shall soon have to weep and lament over a country where dire desolation would sweep with destructive force. Christs death begins in darkness and brightens out into glorious light. Darkness covers the earth when He dies. Light irradiates the earth when by His death He conquers death. Angels in white are sitting on earths tombs, and they are changed into palaces of beauty and of delights. Spiritual life abounds. No more need the cypress tree be planted. Angelic rapture was increased when it was seen that out of Christs death spiritual life would arise. Fresh anthems of praise rolled along the golden streets. Louder notes of thanksgiving rose up to the splendid vaults of heavens many mansions. Christ died for the ungodly, and angels then looked to this world and saw it lit up with the glow of divine love and blessedness; they saw its deserts rejoice and blossom as the rose, and its wildernesses made exceeding glad. Christ died for the ungodly, and angels saw dead men come forth from their many tombs, cast on one side the graveclothes, and assume the garments of the living and the blessed. Angels and good men have most splendid expectations. Christ died for the ungodly. Blessed thought! None need be excluded. Christ by His death delivers mankind from the power and thraldom of sin. Let us evermore rejoice in this factthat when we were without strength, in due time Christ died for the ungodly.
SUGGESTIVE COMMENTS ON Rom. 5:6
The certainty of the believers final redemption.There is nothing so great as to be entirely independent, nothing so small as not to be of some service. The sweetest promises of God are ours in times of sadness. These Christians at Rome stood in need of encouragement to continue steadfast in their devotedness to the Saviour. It was natural for them to give way to doubts, and almost to think they could never be expected to reach heaven at last, much less to become more than conquerors, when they gazed upon the worldly pomp of their persecutors and remembered the power with which they seemed to be invested. But the apostle bids them remember what God had already done for them. For when we were without strength, much more then being justified, etc. And the apostle establishes this point by means of two reasons:
I. The great love which God has already bestowed on man.It is interesting to observe how the apostle illustrates this. He refers:
1. To the unworthiness of man as the object of it. In all positions he appears utterly undeserving of the benign influence of God.
(1) Without strength. In this expression the apostle is probably accommodating himself to the natural disposition of the Romans. Their highest notion of goodness, as the word virtue indicates, was power or strength. Hence the apostle represents the gospel to these people as the power of God. Nothing was so detestable in their eyes as weakness. And what a weak, helpless man was in the estimation of the Romans, that man, universal man, was in the sight of Godwithout strength.
(2) Ungodly. This designation presents man in another aspect. True, man in every age had been searching after God; but if the virtue of any act or desire lies in the motive which prompts it, then mans quest in search of God was not pure and right. Mans character as presented by the word ungodly shows him to be unworthy of the divine complacency.
(3) Sinner. This presents man in another aspect. When God is banished from the thought as suggested by the word ungodly, His place is usurped by unworthy rivals. The higher principles of the soul are made subordinate to the lower.
(4) Enemy. With this word the apostle reaches the climax of his reasoning. Mans enmity to God lies at the root of all his wickedness, and in this man is a sad exception to everything else which God has made. Everything else in nature yields implicit obedience to God. But man disobeys his Maker. The very power which was given him to hate sin is so perverted that it is used against God Himself.
2. The greatness of Gods love to man is shown also by the sacrifice which He made to redeem him. Christ died for the ungodly. With reverence we would say that to redeem man was not easy even to God. As one great author remarks, This [sin] is great in the sight of God. The whole creation is counted as but a very little thing, but the evil of sin is great. It required an infinite sacrifice to remove the curse connected with it. While we were yet sinners Christ died for us. Oh, wondrous love!
II. The certainty of the believers final redemption is argued also from what Christs life in heaven is doing contrasted with what His death has done.However important we may regard the death of Christ, we must not consider his lifewe mean His life in heavenof secondary moment. Apart from this life His death would not avail us. But the apostle asserts that the death of Christ affected our reconciliation to God. This mighty change was wrought by the death of Christ. And shall we doubt the power of His life? Besides, the nature of Christs work in heaven is a pledge for the final safety of the believer. Christs intercession bears the same relation to His death as Providence does to creation. God created, and now sustains; Christ died, and now intercedes.Hugh Hughes.
ILLUSTRATIONS TO CHAPTER 5
Rom. 5:6. Kazainak, the robber chieftain.Kazainak was a robber chieftain inhabiting the mountains of Greenland. He came to a hut where the missionary was translating the Gospel of St. John. He wanted to know what he was doing; and when the missionary told him how the marks he was making were words, and how the book could speak, he wished to hear what it said. The missionary then read the story of Christs suffering and death, when the chieftain immediately asked, What has this man done? Has He robbed anybody? Has He murdered anybody? No, was the reply; He has robbed no one, murdered no one; He has done nothing wrong. Then why does He suffer Why does He die? Listen, said the missionary; this man has done nothing wrong, but Kazainak has done wrong. This man has not robbed any one, but Kazainak has robbed many. This man has murdered none, but Kazainak has murdered his brother, Kazainak has murdered his child. This man suffered that Kazainak might not suffer; He died that Kazainak might not die. Tell me the story again, said the astonished chieftain; and the hard-hearted murderer was brought to the foot of the cross.
Rom. 5:6. Debt prevents work.Once there was an artisan who laboured in the service of a rich Eastern master. Imprudently the man had got into immense debt with an unmerciful creditor, who told him that unless he settled accounts before the close of the year he and his family would be sold as slaves. It was impossible to pay the debt. Meanwhile his master noticed that his work was falling off every week. It was not so cleverly done as before. The weekly account of labour which he produced was lessened. One day he spoke about this to the steward. Why, sir, the steward replied, that poor fellow cannot possibly make good work. He cannot manage his tools, for his hands tremble. Nor can he see well what he is doing, for his eyes are filled with tears. A heavy debt is pressing upon him, and until it is paid he will not be able to do one good piece of work. Tell him that I have paid his debt, said the generous master. The steward went and delivered the message. From that moment fresh vigour was put into the man. His hands trembled no more, nor were his eyes dim with tears. He swung the hammer with a will, and his little dwelling rang with merry songs, and he did his work better and quicker than formerly. A parable of our state. Sin paralyses our moral energies. We are weak. The debt is heavy. We cannot pay; but Christ discharges the debt. We are set at liberty and placed on a new vantage ground. We may run the heavenly course without fainting, and walk without weariness.
Rom. 5:6. A father dies for his son.In the French revolution a young man was condemned to the guillotine and shut up in one of the prisons. He was greatly loved by many, but there was one who loved him more than all put together. How know we this? It was his own father; and the love he bore his son was proved in this way: When the lists were called, the father, whose name was exactly the same as the sons, answered to the name, and the father rode in the gloomy tumbril out to the place of execution, and his head rolled beneath the axe instead of his sons, a victim to mighty love. See here an image of the love of Christ to sinners; for thus Jesus died for the ungodly.Spurgeon.
Rom. 5:6-8. None of them died for me.Interest in the lepers, those special objects of the Saviours help, has been greatly revived of late, and attention is justly drawn to the noble deeds wrought by Protestant missionaries in India. The Rev. Dr. Bowman, of the Church Missionary Society, was enabled to erect a place of worship in connection with the Calcutta Leper Asylum, and an aged woman, over eighty-two years old, was there led by the preacher to the divine Healer. A sceptic asked her if the many gods and goddesses of her own religion would not suffice; but she had an answer ready for him: None of them died for me.Henry Proudfoot.
Christs sacrifice for sinners.In the early ages of the Christian Church many slaves were carried prisoners out of Italy into Africa. Paulinus, Bishop of Nola, redeemed many of them, until at last his fortune was exhausted. One day a poor widow came and besought him to recover an only son who had been carried away captive. Being unable to ransom him with money, Paulinus sailed for Africa and induced the prince whose slave the young man was to set him free and take himself in exchange. The bishop performed the duties of slave so faithfully that the prince grew attached to him, and on learning his rank gave him not only his own liberty, but that of his fellow-countrymen who were in bondage.W. H. Hatch.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) For when we were yet . . .The reading at the beginning of this verse is doubtful. The reading of the Vatican MS. is very attractive, If at least, If, as we know to be the fact, Christ died, &c. But, unfortunately, this has not much further external support. If we keep the common reading we must either translate For, moreover, or we may suppose that there is some confusion between two constructions, and the word translated yet came to be repeated.
Without strength.Powerless to work out our own salvation.
In due time.Or, in due season. So the Authorised version, rightly. Just at the moment when the forbearance of God (Rom. 3:25) had come to an end, His love interposed, through the death of Christ, to save sinners from their merited destruction.
For the ungodly.The force of the preposition here is for the benefit of, not instead of. St. Paul, it is true, holds the doctrine of the vicarious sacrifice of Christ, but this is expressed by such terms as the propitiation of Rom. 3:25, or the offering, and sacrifice for us of Eph. 5:2, and especially the ransom for all of 1Ti. 2:6, not by the use of the preposition.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(6-11) Exposition showing how the love of God comes to have this cogency. That love was evidenced in the death of Christ. And consider what that death was. It is rare enough for one man to die for anothereven for a good man. Christ died not for good men, but for sinners, and while they were sinners. If then His death had the power to save us from punishment, it is an easy thing to believe that His life will lead us to glory.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Without strength Impotent to help ourselves; hopeless of salvation except from some aid without ourselves; powerless but by some gracious power from some foreign source; fully competent to our own ruin, but wholly incompetent to our own salvation. Such is depraved man apart from a gracious ability bestowed through the atonement.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For while we were yet weak, in due season Christ died for the ungodly.’
Having briefly demonstrated the fruits of justification, Paul now comes back to its grounds. Rom 5:2-5 have illustrated the believers’ strength through the Holy Spirit, now we are reminded of the state that they were in before that strength came as a consequence of their being accounted as righteous. They had been ‘weak’, they had been ‘without strength’, they had been unable to help themselves. And it was while they were in that state of weakness that, at the right time as chosen by God, Christ died for the ungodly. He did not die for those who were struggling after righteousness, or those who were looking to their own merits. He died for the ungodly (compare Rom 4:5), those who recognised their own godless state (Rom 1:18), and recognised that they could do nothing for themselves. Any hope for such people had to come from God’s grace alone. And it had to come through the death of Christ.
This last fact is now accentuated in the text by the order of the Greek words, for Rom 5:6-8 all end with the idea of death. Thus we could translate:
‘In due season for the ungodly Christ died (apethanen)’ (Rom 5:6).
‘For the good man some would even dare to die (apothanein) (Rom 5:7).
‘While we were yet sinners for us Christ died (apethanen)’ (Rom 5:8).
The emphasis is thus being placed in these three verses on the death of Christ for us.
‘In due season.’ Compare ‘the fullness of the time’ (Gal 4:4); and see Eph 1:10 ; 1Ti 2:6; Tit 1:3. The death of Christ took place at the appropriate time, which occurred once God had prepared for what He was coming to do through the prophets and had made ready those who would receive Him
‘Christ.’ This is only the second use of this title on its own (compare Rom 1:16), although we have a similar emphasis in the use of ‘Christ Jesus’ in Rom 3:24. The stress is on Jesus Christ as Messiah, and yet as more than Messiah (Rom 1:2-4; Mat 22:42-45). It was His own Son, the One Whom God had appointed and sent, Who died for the ungodly.
Fuente: Commentary Series on the Bible by Peter Pett
Why Righteousness Is Imputed – In Rom 5:1-21 Paul applies this principle of God imputing righteousness to the believer. He tells us to whom God imputes righteousness (for all of mankind in his depravity) (Rom 5:1-5), and why God imputes righteousness (because of His great love for us) (Rom 5:6-11), and how God imputes righteousness (through the obedience of one, many were made righteous) (Rom 5:12-21).
Rom 5:6 Comments When we were unable to redeem ourselves, weakened by sin, Jesus Christ came to redeem us.
Rom 5:7 Comments – The AmpBible says that it is extraordinary for a man to give his life for an upright man, but perhaps someone would be willing to give his life for this cause.
AmpBible, “Now it is an extraordinary thing for one to give his life even for an upright man, though perhaps for a noble and lovable and generous benefactor someone might even dare to die.”
Rom 5:7 gives us the image of a person struggling to have enough courage to give his own life for a person or a noble cause. This event happens quite frequently in societies through the course of history.
Rom 5:9 Comments – The demonstration of God’s love towards us through the blood sacrifice of His Son gives us hope of being saved from His divine wrath. Therefore, we can rejoice in full assurance of this hope about sharing in His eternal glory in Heaven, as stated in Rom 5:2.
Rom 5:2, “By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.”
Rom 5:10 Comments – To be reconciled to God simply means that we become friends with again.
Rom 5:11 Word Study on “the atonement” Strong says the Greek word “atonement” ( ) (G2643) means, “exchange, (fig. adjustment), i.e., restoration to (the divine) favor. Webster says the English word atonement means, “ restoration of friendly relations. ” Thayer says it refers to “the restoration of the favour of God to sinners that repent and trust in Jesus.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Rom 5:6. In due time Christ died, &c. Christ seasonably died in the stead of the ungodly. See Albert. Observ. Sacr. p. 304 and Raphel. Annot. ex Xenoph. in Rom 5:8 where he has abundantly demonstrated that the phrase , signifies, he died in our room and stead. Nor does it appear, that the phrase , has ever any other signification than that of rescuing the life of another at the expence of our own. And the very next verse, independent on anyauthority, shews how evidently it bears thatsense here, as one can hardly imagine any one would die for a good man, unless it were to redeem his life by giving up his own.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 5:6 . Objective actual proof of this . , which through the Spirit fills our heart. Comp as to the argument Rom 8:39 . “ For Christ, when we were yet weak, at the right time died for the ungodly .”
] can in no case belong to (Stlting), but neither does it give occasion for any conjecture (Fritzsche: ). Paul should perhaps have written: . . . [1174] , or: . . [1175] (hence the second in Lachmann); but amidst the collision of emphasis between and the subject both present to his mind, he has expressed himself inexactly, so that now seems to belong to , and yet in sense necessarily belongs , as in Rom 5:8 , to . . [1176]
[1177] Comp Plat. Rep. p. 503 E: ; p. 363 D: (where ought to stand before .). Achill. Tat. v. 18: , and see Winer, p. 515 [E. T. 692]. Buttmann, neut. Gr. p. 333 f.; and Fritzsche in loc [1179] To get rid of this irregularity, Seb. Schmid, Oeder, Koppe, and Flatt have taken as in-super , and that either in the sense of adeo (Koppe, also Schrader), which however it never means, not even in Luk 14:26 ; or so that a “ for further, for moreover ” (see Baeumlein, Partik. p. 119) introduces a second argument for . (Flatt, also Baumgarten-Crusius). Against this latter construction Rom 5:8 is decisive, from which it is clear that Rom 5:6-8 are meant to be nothing else than the proof of the . . On itself, with the imperfect participle in the sense of tunc adhuc , comp Ellendt, Lex. Soph. I. p. 693. It indicates the continued existence, which the earlier condition still had; Baeumlein, p. 118; Schneider, a [1181] Plat. Rep. p. 449 C.
. ] when we were still ( ) without strength , still had not the forces of the true spiritual life, which we could only receive through the Holy Ghost. The sinfulness is purposely described as weakness (need of help), in order to characterise it as the motive for the love of God interfering to save. The idea of disease (Theodoret: ; comp Theophylact, Umbreit and others), or that of minority (van Hengel), is not suggested by anything in the context.
] may either (1) be rendered according to the time , according to the nature of the time, so that with Erasmus, Luther, Flacius, Castalio, Pareus, Seb. Schmid, also Schrader and Th. Schott, it would have to be connected with .; [1183] or (2) it may belong to . , and mean, in accordance with the context, either at the appointed time (Gal 4:4 ), as it is here taken usually, also by de Wette, Tholuck, Philippi, Maier, Baumgarten-Crusius; or (3) at the proper time (see Kypke; comp Pind. Isthm. ii. 32; Herod. i. 30; Lucian, Philops. 21; LXX. Isa 60:22 ; Job 5:16 ; Job 39:18 ; Jer 5:24 ), the same as , , ; Phavorinus: . ; and so the bare (Bernhardy, p. 117), equivalent to , the opposite of and . In the first case, however, . . would either assign to the . an inappropriate excuse, which would not even be true, since the has always obtained since the fall (Rom 5:13 ); or, if it was meant directly to disparage the pre-christian age (Flacius, “ante omnem nostram pietatem,” comp Stlting and Hofmann), it would characterise it much too weakly. In the second case an element not directly occasioned by the connection (proof of God’s love ) would present itself. Therefore the third interpretation alone: at the right time (so Ewald and van Hengel) is to be retained. The death of Jesus for the ungodly took place at the proper season , because, had it not taken place then, they would, instead of the divine grace, have experienced the final righteous outbreak of divine wrath , seeing that the time of the , Rom 3:25 , and of the of God had come to an end. Comp the idea of the , Eph 1:10 ; Gal 4:4 . Now or never was the time for saving the ; now or never was the , 2Co 6:2 ; and God’s love did not suffer the right time for their salvation to elapse, but sent Christ to die for them the sacrificial death of atonement. [1187]
] for, for the benefit of . Comp Eur. Alc. 701: , Iph. A. 1389; Soph. Trach. 705; Aj. 1290; Plat. Conv. p. 179 B: ; Dem. 690, 18; Xen. Cyr. vii. 4, 9 f.; Isocr. iv. 77; Dio. Cass lxiv. 13; Sir 29:15 : ; 2Ma 6:28 ; 2Ma 7:9 ; 2Ma 8:21 ; comp also Ignatius, a [1190] Romans 4 : . [1191] So in all passages where there is mention of the object of Christ’s death. Luk 22:19-20 ; Rom 8:32 ; Rom 14:15 ; 1Co 1:13 ; 2Co 5:14 ; Gal 3:13 ; Eph 5:1 ; 1Th 5:9-10 ; 1Ti 2:6 ; Tit 2:14 . See also Ritschl in the Jahrb. fr Deutsche Theol. 1863, p. 242. That Paul did not intend by to convey the meaning instead of , is shown partly by the fact, that while he indeed sometimes exchanges it for the synonymous (Bremi, a [1192] Dem. Ol. iii. 5, p. 188, Goth.) (Gal 1:4 , like Mat 26:20 ; Mar 14:25 ), he does not once use instead of it the unambiguous (Mat 20:28 ), which must nevertheless have suggested itself to him most naturally; and partly by the fact, that with as well as with he puts not invariably the genitive of the person, but sometimes that of the thing ( ), in which case it would be impossible to explain the preposition by instead of (Rom 8:3 ; 1Co 15:3 ). It is true that he has certainly regarded the death of Jesus as an act furnishing the satisfactio vicaria, as is clear from the fact that this bloody death was accounted by him as an expiatory sacrifice (Rom 3:25 ; Eph 5:2 ; Steiger on 1 Pet. p. 342 f.), comp in 1Ti 2:6 ; but in no passage has he expressed the substitutionary relation through the preposition . On the contrary his constant conception is this: the sacrificial death of Jesus, taking the place of the punishment of men, and satisfying divine justice, took place as such in commodum ( , ) of men , or which is the same thing on account of their sins ( in gratiam ), in order to expiate them ( or ). This we hold against Flatt, Olshausen, Winzer, Reithmayr, Bisping, who take as loco. That must at least be understood as loco in Gal 3:13 ; 2Co 5:14 (notwithstanding Rom 5:15 ); 1Pe 3:18 (Rckert, Fritzsche, Philippi), is not correct. See on Gal. l.c [1194] and 2 Cor. l.c [1195] ; Phm 1:13 is not here a case in point.
] Paul did not write , in order that after the need of help ( ) the unworthiness might also be made apparent; is the category , to which the have belonged, and the strong expression (comp Rom 4:5 ) is selected , in order now, through the contrast, to set forth the more prominently the divine love in its very strength .
[1174] . . . .
[1175] . . . .
[1176] . . . .
[1177] Van Hengel decides in favour of the reading with the double (Griesbach, Lachmann, see the critical remarks); he thinks that Paul had merely wished to say: . . . . ., but had in dictation for the sake of clearness inserted after the words . . Mehring also follows Lachmann’s reading. He thinks that Paul intended to write, with emphatic repetition of the : , , but interrupted the sentence by the insertion of . . Ewald, holding or to be the original (see critical remarks), and then reading after , finds in ver. 9 the apodosis of ver. 6, and takes vv. 7, 8 as a parenthesis. Comp. also Usteri, Lehrbegr . p. 119. Th. Schott also follows the reading (and after : ), but finds the apodosis so early as ver. 6, by supplying after . : ; whereas Hofmann (in his Schriftbew . II. p. 347), following the same reading, like Ewald, made ver. 9 fill the place of the apodosis, hut now prefers to read at the beginning as well as also after , and to punctuate thus: . , . . . With this reading Hofmann thinks that the second begins the sentence anew, so that with an stands twice, the first referring to , and the second to . But it is self-evident that thus the difficulty is only doubled , because would both times be erroneously placed, which would yield, especially in the case of the second , a strange and in fact intolerable confusion, since there would stand just beside it a definition of time ( ), to which nevertheless the word elsewhere, so frequently used with definitions of time, is not intended to apply a fact which is not to be disguised by subtleties. Mrcker also would read twice, but render the first “ moreover ,” which, however, would be without reference in the text.
[1179] n loc. refers to the note of the commentator or editor named on the particular passage.
[1181] d refers to the note of the commentator or editor named on the particular passage.
[1183] Comp. Stlting: “ conformably to the time ,” i.e. as it was suitable for the time, namely, the time of ungodliness. Similarly Hofmann, “ in consideration of the time,” which was a time of godlessness, “without the fear of God on the part of individuals making any change thereon.”
[1187] According to my former explanation of the passage the meaning would be, that, if Christ had appeared and died later , they would have perished unredeemed in their , and would have had no share in the act of atonement. But this view is untenable; because Paul cannot have looked on the divine proof of love, given in the redeeming death of Christ, otherwise than in a quite general light, i.e. as given to all mankind, as it appears everywhere in the N. T. since Joh 3:16 . Comp. Philippi, with whose view I now in substance concur, although in , by explaining it as “seasonably,” I find more directly an element of the love , which the context proposes to exhibit.
[1190] d refers to the note of the commentator or editor named on the particular passage.
[1191] Comp. the compound with genit., so frequent especially in Euripides.
[1192] d refers to the note of the commentator or editor named on the particular passage.
[1194] .c. loco citato or laudato .
[1195] .c. loco citato or laudato .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1841
THE BELIEVERS SECURITY IN CHRIST
Rom 5:6-10. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. for if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
IT is pleasing to see with what delight the Apostle Paul dwells upon the transcendent excellency and unbounded love of our Lord Jesus Christ. Whatever he is insisting on, he is sure to introduce the Saviours name; and, when once he has introduced it, he scarcely knows when to leave the heart-reviving topic: and, if he have left it for a moment, he is ever eager to recur to it again. Hence the connexion of his sentences is frequently remote; as we apprehend it to be in the instance before us. We conceive that the proper connexion of our text is with the two first verses of the chapter; in which the Apostle has spoken of Christ as the true and only source of our acceptance with God, and of that hope of the glory of God, which animates our souls. Then, after expatiating on the further benefits which we receive through him, he comes to state more explicitly, How it was that Christ procured these blessings for us; and, Why we may be assured of the ultimate possession of them. In this view of the text we shall be led to shew,
I.
What Christ has done for us, as enemies
Our state by nature is here but too justly described
[We are ungodly, we are sinners, enemies to God and to all vital religion: at the same time, we are also without strength, altogether impotent to that which is good What a description is this! how humiliating! and yet how just! ]
Yet, when we were in this state, did the Lord Jesus Christ undertake our cause
[He assumed our nature, and in that nature died. Nor was it merely for our benefit that he died, but in our place and stead. He bare our sins in his own body on the tree, and suffered, he, the Just, for us the unjust [Note: 1Pe 2:24; 1Pe 3:18. This may be illustrated by the substitution of the ram in the place of Isaac. Gen 22:13.]. We were exposed to the wrath of God; and that wrath he bore for us: He became a curse for us [Note: Gal 3:13.]. The cup which we must have been drinking to all eternity, he drank to the very dregs ]
What a stupendous exercise of love was this!
[Well may it be said, that God, in this act of mercy, commendeth his love towards us: for it is indeed such a display of love as finds no parallel in the whole universe. There could scarcely be found on earth, one person, who would consent to die in the place of another, who was confessedly a righteous man, and just in all his dealings: though possibly there might be some who would lay down their lives for a good man [Note: For this import of the term , see Mar 10:18.], who was eminently pious and useful in the world [Note: See Rom 16:4.]. But who ever made such a sacrifice for his enemy? The utmost stretch of human affection is, to lay down ones life for a friend [Note: Joh 15:13.]. But such was not the love of Christ: while we were yet sinners and enemies, He died for us [Note: How different was this from all that ever occurred on earth, either before or since! If one man has ever died for another, it has been from the consideration of his being either peculiarly excellent in himself, or a great benefactor to others, or from a very high degree of friendship for him: but when Christ died for us, we, so far from having any thing to recommend us to him, were ungodly in ourselves, and enemies to him.]. Truly this was a love that passeth knowledge; a love, the heights and depths whereof can never be explored [Note: Eph 3:18-19.] ]
From this love of Christ to his enemies the Apostle takes occasion to declare,
II.
What we may expect from him, as friends
Nothing can be plainer or more conclusive than the Apostles argument, that, if Christ has already done so much for us under circumstances so unfavourable, much more shall, whatever remains to be done for us, now that we are in a state of friendship with him, assuredly be completed in due season.
To elucidate the force of this argument, we would call your attention to the following positions. If Christ should now abandon the work in which he has proceeded so far, and should leave his people to perish at last,
1.
He would defeat all his Fathers counsels
[The Father from all eternity predestinated unto life a number of the human race, who therefore are called, A remnant according to the election of grace [Note: Eph 1:4-5; Eph 1:11. 2Th 2:13. Rom 2:5.]: and these he gave unto his Son [Note: Joh 17:2; Joh 17:6; Joh 17:9; Joh 17:11; Joh 17:24.], that he might redeem them by his blood, and have them as his portion for ever and ever [Note: Isa 53:10.]. These in due time he calls by his word and Spirit; he adopts them into his family, transforms them into his image, and will finally exalt them to a participation of his glory [Note: See the 17th Article.]. That this counsel may be carried into effect, he commits them to his Son, that they may be kept by his power and grace, and be preserved blameless unto his heavenly kingdom. But if Christ should relinquish his care of them, and leave them ultimately to die in their sins, all these counsels would be defeated; and with respect to those who were so deserted, it would be said, Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he left to perish [Note: Rom 8:28-30.]. But shall Gods purposes be so frustrated? Shall this golden chain, which reaches from eternity to eternity, be so broken? No: Of those whom his Father gave him, he never did lose any, nor ever will [Note: Joh 17:12.]. We say not that he will save them in their sins: God forbid, that such a blasphemous idea should enter into the mind of any: but from their sins he will save them [Note: Mat 1:21.]; and through sanctification of the Spirit [Note: 1Pe 1:2.], he will keep them from falling, and present them faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].]
2.
He would render void all that he himself had done
[He has given up his own life a ransom for us, and has actually reconciled us to God by his own obedience unto death. Can we conceive, that, after he has done all this, he should become indifferent to those whom he has thus redeemed? Will he be satisfied thus to shed his blood in vain? If he has bought us with a price, will he be content to lose what he has so dearly purchased? After he has actually justified us by his blood, will he leave us to be condemned? Will he, now that nothing is wanting on his part, but to supply us with his grace, and to uphold us in his arms, will he, I say, relax his care of us, and leave us to perish? Having done the greater for us, when enemies, will he forbear to do the less for us, as friends? Having done the greater unsolicited, will he refuse to do the less when entreated night and day? In the days of his flesh, notwithstanding all the obstacles in his way, he ceased not to go forward till he could say, It is finished. And will he now leave his work unfinished? Having been the Author of faith to us, will he decline to be the Finisher [Note: Heb 12:2.]? Justly does David argue, like the Apostle in our text: Thou hast delivered my soul from death; wilt not thou then deliver my feet from falling, that I may walk before God in the light of the living [Note: Psa 56:13.]? In like manner, we also may be confident of this very thing, that he who hath begun a good work in us, will perform it until the day of Jesus Christ [Note: Php 1:6.]. Our great Zerubbabel hath laid the foundation of his house; and his hands will finish it [Note: Zec 4:9.].]
3.
He would forget all the ends of his own exaltation
[He is exalted to be a Prince and a Saviour [Note: Act 5:31.], and to put under his feet all his own, and his peoples enemies [Note: 1Co 15:25.]: and do we suppose that he will neglect this work? After having spoiled principalities and powers, and triumphed over them openly upon the cross [Note: Col 2:15.], will he, now that he is invested with all power in heaven and on earth on purpose to complete his triumphs, give up the palm of victory, and suffer Satan to rescue from his hands those, whom with such stupendous efforts he has delivered? It is not as a private person that Jesus has ascended, but as the Forerunner of his people [Note: Heb 6:20.]. Will he then forget those whom he has left behind? Will the Head be unmindful of his members [Note: Eph 5:30.]? And shall the first-fruits be waved, and no harvest follow [Note: 1Co 15:20. with Lev 23:10-11.]? Living, as he does, on purpose to make intercession for us, will he forget to intercede [Note: Heb 7:25.]? and having all fulness treasured up in him for his Church [Note: Col 1:19.], will he forget to impart of it to those for whom he has expressly received it [Note: Psa 68:18.]? As our High Priest, he must not only enter with his own blood within the vail, and there make continual intercession for us, but must come forth to bless his people [Note: Deu 10:8.]: and, having fulfilled his office thus far, will he now abandon it? The Apostle had certainly no such apprehension, when he laid so great a stress on the resurrection of our Lord, as to make it more efficacious for the salvation of men, that even the whole of Christs obedience unto death [Note: Rom 8:34.]. We may be sure, therefore, that as he, in his risen state, is able to save to the uttermost all that come unto God by him, so he will do it, and will bring Satan himself shortly under their feet [Note: Rom 16:20.].]
4.
He would falsify all his own great and precious promises
[How express is that promise which he has made to all his sheep, that none shall ever pluck them out of his hands [Note: Joh 10:27-30.]! Will he be unmindful of this? or is he become so weak that he is not able to fulfil it? He said to his Disciples, Ye have not chosen me; but I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain [Note: Joh 15:16.]: but how can this be true, if he suffer them to become barren, and to be cut down at last as cumberers of the ground? Why did he say, Believe in God: believe also in me, if he meant, after all, to disappoint our confidence? Can we conceive, that, after comforting his Disciples with the assurance, that he was going to prepare mansions in his Fathers house for them, and would come again and receive them to himself [Note: Joh 14:2-3.]; can we conceive, I say, that he should leave them to take up their abode in the regions of everlasting darkness and despair? No: he is the Amen, the true and faithful Witness; and every promise that is made to us in him, is yea and Amen, as immutable as God himself [Note: 2Co 1:20.].]
Address
1.
Those who are inquiring after the way of salvation
[Nothing can be more plain than the way of salvation, as it is marked out in our text. How must we be reconciled to God? Through the death of his Son. How must we be justified and saved from wrath? We must be justified by his blood, and saved from wrath through him. How, after having been reconciled to God by the death of Christ, must we finally attain complete salvation? We must be saved by his life; that is, we must from first to last live by faith on the Son of God, looking to his death as the meritorious ground of our acceptance, and to his renewed life in heaven as the one source of all our stability, and the surest pledge of our eternal happiness. But, it may be asked, Am I among the number for whom these blessings were purchased? If you are among the number of those who feel themselves ungodly and sinners, and enemies to God, and without strength, then are you the persons for whom Christ died, and for whom he is improving every moment of his renewed life. What, I would ask, can be more plain than this? What room is here left for doubt? Verily, if salvation be not altogether by Christ Jesus, that is, by the efficacy of his death, and the operation of his grace, St. Paul must have been the most incautious and erroneous writer that ever lived. But, if he was neither ignorant nor deceitful, then is the way of salvation so plain, that not any poor way-faring man, even though he be a fool, can err therein. We charge you then, brethren, to flee for refuge to the hope that is set before you; and to determine to know nothing as a ground of hope, but Jesus Christ and him crucified.]
2.
Those who, having sought for reconciliation through Christ, are afraid of being cast off, and left to perish
[What is it that fills you with such fears as these? Is it on account of Christ that you are distressed? or on account of your own weakness and unworthiness? If you are afraid of Christ, what is it in Him that you stand in doubt of; his power, or his willingness to save? Surely there can be no doubt on either of these points. If your fears arise from a view of your own weakness and sinfulness, why should that prove a bar to your acceptance with him, which was, I had almost said, a reason for his dying for you, and which constantly calls forth his compassion towards you? True, if you continue ungodly, you have no hope: for the unrighteous cannot inherit the kingdom of God. But, if you desire truly to be delivered from all your corruptions, and to receive constant supplies of grace from him, then you may safely trust in him to carry on and perfect the work he has begun. He that first sought you, will not be sought by you in vain. He that bore your sins in his own body, will carry them all away into the land of oblivion. He that reconciled you to God, will maintain your peace with God: and he that has completed every thing as far as it depended on his death, will much more perfect what depends upon his life. Be strong then, and of good courage; and hold fast your confidence, and the rejoicing of your hope, firm unto the end.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
For when we were yet without strength, in due time Christ died for the ungodly. (7) For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. (8) But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (9) Much more then, being now justified by his blood, we shall be saved from wrath through him. (10) For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. (11) And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
The Apostle here enters upon another sweet view of divine love, as instanced in the great work of redemption. The act itself not only astonishingly great and unexampled, but the time when it was shewn enhancing the mercy. Not simply when we were without anything to recommend, but when we had everything to render us odious in God’s sight. Not merely undeserving, but ill and hell-deserving creatures. And the thing itself stands on record without parallel. For although in the common circumstances of life, it might perhaps here and there be found that some few of the more noble and generous of mankind would venture their life as a substitute for another, where friendship or the love of applause might prompt to it, yet for a righteous man, that is, one that simply doth what is right between man and man, and no more, such instances would be rarely found. But what tends to magnify the riches of grace, and render the case of the death of Christ so illustrious and unexampled, is, the consideration that it was done for a set of men who were sinners, and at a time when it the midst of their sins against Him who died for them ? It was thus God commended his love, and endeared to us his mercy. There is a double manifestation of this love, both in the Father’s giving his dear Son, and Christ offering himself as a sacrifice for the sins of his people.
And the Apostle dwells upon it, by setting it forth under a variety of views. The gift of God; the death of Christ; the justification by his blood; the reconciliation and peace; the joy in God through Christ, by whom, and in whom, we have received the atonement. And God the Holy Ghost hath most blessedly caused his servant thus to represent it, in order that the Church might have the higher apprehension of the unspeakable mercy. Indeed, language fails to afford any adequate representation. Had some generous prince pardoned his rebellious subjects, on their returning to their allegiance: Had he purchased their freedom, with an immense sum, when they were in slavery; Had he taken them into his favor, and brought them near himself; These would have been gracious acts in manifesting his munificence and liberality. But what should we have said, had this prince done, as Christ, the prince of the kings of the earth hath done, given himself a ransom for them, died for them, shed his blood for them, washed them from their sins in his own blood, and made them kings and priests unto God and his Father? What shall we call this? And yet it is in this manner God commendeth (that is, bids the Church to take notice and accept of,) his love towards us! Reader! let you and I learn always to accept the Father’s gift, and Jesus’s grace, in this most sweet and precious way. God thus commendeth his love towards us!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
6 For when we were yet without strength, in due time Christ died for the ungodly.
Ver. 6. Christ died for ] A sufficient evidence of God’s dearest and deepest love shed abroad in our hearts, as a most sweet ointment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] The text here is in some confusion, see var. readd. The whole may perhaps have arisen from an ecclesiastical portion having begun When this found its way into the text, was repeated. This offended the transcribers: but the first could not be erased , because followed; it may then have been conjecturally emended to (and to as in B, or as in L), or , some retaining in both places. The place of is often, in the case of absolutes, at the beginning of a sentence, with the subject of the senence between it and the word or words to which it applies; so , Mat 12:46 , , Luk 15:20 , &c. On reconsideration, however, seeing that if we follow the most ancient MSS., we must either repeat , which seems very unlikely to have been originally written, or adopt the reading of B, I have taken the latter alternative. If, that is (on , see note, 2Co 5:3 , and Eph 3:2 ), Christ when we were yet weak (‘powerless for good;’ or even stronger than that: there seems in this verse to be a tacit reference to Eze 16 . See especially Rom 5:7-8 of that chap. in the LXX, , , , , ), in due season (i.e. at the appointed time; compare reff. and Gal 4:4 , and in the quotation above) Christ died for (‘on behalf of,’ see reff.) ungodly men (not , because the Apostle wishes to bring out fully by this strong antithesis, which he enlarges on in the next verses, the greatness of the divine Love to man).
Fuente: Henry Alford’s Greek Testament
Rom 5:6 . The reading is well supported, and yields a good sense (“so surely as”: Evans), though the suggestion is made in W. and H. that it may be a primitive error for (see note on Rom 3:30 ). The assurance we have of the love of God is no doubt conditioned, but the condition may be expressed with the utmost force, as it is with , for there is no doubt that what it puts as a hypothesis has actually taken place, viz. , Christ’s death for the ungodly. Although he says , the objective fact which follows is in no sense open to question: it is to the Apostle the first of certainties. Cf. the use of in Eph 3:2 ; Eph 4:21 , and Ellicott’s note on the former. : the weakness of men who had not yet received the Spirit is conceived as appealing to the love of God. goes with . : the persons concerned were no longer weak, when Paul wrote, but strong in their new relation to God. has been taken with . . : “while we were yet without strength, as the pre-Christian era implied or required”: but this meaning is remote, and must have been more clearly suggested. The analogy of Gal 4:4 , Eph 1:10 , supports the ordinary rendering, “in due time,” i.e. , at the time determined by the Providence of God and the history of man as the proper time, Christ died. : in the interest of, not equivalent to , instead of: whether the interest of the ungodly is secured by the fact that Christ’s death has a substitutionary character, or in some other way, is a question which does not touch.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 5:6-11
6For while we were still helpless, at the right time Christ died for the ungodly. 7For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. 10For 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. 11And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
Rom 5:6
NASB”for while we were still helpless”
NKJV”for when we were still without strength”
NRSV”for while we were still weak”
TEV”for when we were still helpless”
NJB”when we were still helpless”
This verb is a present participle. This referred to mankind’s fallen Adamic nature. Humans are powerless against sin. The pronoun “we” explains and parallels the descriptive noun in Rom 5:6 b “ungodly,” Rom 5:8 “sinners,” and Rom 5:10 “enemies.” Rom 5:6; Rom 5:8 are theologically and structurally parallel.
Note the parallelism:
Rom 5:6we were helplessChrist died for the ungodly—
Rom 5:8we were sinnersChrist died for us—
Rom 5:9—by his bloodhaving now been justified
Rom 5:10we were enemiesthe death of His Sonhave received the reconciliation
The main truths are repeated for emphasis.
1. our need
2. Christ’s provision
3. our new standing
NASB, NRSV”at the right time
NKJV”in due time”
TEV”at the time that God chose”
NJB”at his appointed moment”
1. This could refer historically to
2. the Roman peace (and roads) allowing free travel
3. the Greek language allowing cross cultural communication
4. the demise of the Greek and Roman gods producing an expectant, spiritually hungry world (cf. Mar 1:15; Gal 4:4; Eph 1:10; Tit 1:3)
Theologically the incarnation was a planned, divine event (cf. Luk 22:22; Act 2:23; Act 3:18; Act 4:28; Eph 1:11).
Rom 5:6; Rom 5:8; Rom 5:10 “died for the ungodly” This is an aorist active indicative. It viewed Jesus’ life and death as a unified event. “Jesus paid a debt He did not owe and we owed a debt we could not pay” (cf. Gal 3:13; 1Jn 4:10).
The death of Christ was a recurrent theme in Paul’s writings. He used several different terms and phrases to refer to Jesus’ substitutionary death.
1. “blood” (cf. Rom 3:25; Rom 5:9; 1Co 11:25; 1Co 11:27; Eph 1:7; Eph 2:13; Col 1:20)
2. “gave Himself up” (cf. Eph 5:2; Eph 5:25)
3. “delivered up” (cf. Rom 4:25; Rom 8:32)
4. “sacrifice” (cf. 1Co 5:7)
5. “died” (cf. Rom 5:6; Rom 8:34; Rom 14:9; Rom 14:15; 1Co 8:11; 1Co 15:3; 2Co 5:15; Gal 5:21; 1Th 4:14; 1Th 5:10)
6. “cross” (cf. 1Co 1:17-18; Gal 5:11; Gal 6:12-14; Eph 2:16; Php 2:8; Col 1:20; Col 2:14)
7. “crucifixion” (cf. 1Co 1:23; 1Co 2:2; 2Co 13:4; Gal 3:1)
Does the preposition huper in this context mean
1. representation, “on our behalf”
2. substitution, “in our place”
Normally the basic meaning of huper with the genitive is “on behalf of” (Louw and Nida). It expresses some advantage that accrues to persons (The New International dictionary of New Testament Theology, vol. 3, p. 1196). However, huper does have the sense of anti, which denotes “in the place of,” thereby theologically referring to a vicarious substitutionary atonement (cf. Mar 10:45; Joh 11:50; Joh 18:14; 2Co 5:14; 1Ti 2:6). M. J. Harris (NIDNTT, vol. 3, p. 1197) says, “but why does Paul never say that Christ died anti hmn (1Ti 2:6 is the nearest he comes-antilutron huper pantn)? Probably because the prep. huper, unlike anti, could simultaneously express representation and substitution.”
M. R. Vincent, Word Studies, vol. 2, says
“It is much disputed whether huper, on behalf of, is ever equivalent to anti, instead of. The classical writers furnish instances where the meanings seem to be interchanged. . .The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that huper borders on the meaning of anti. Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ’s death, as here, Gal 3:13; Rom 14:15; 1Pe 3:18, huper characterizes the more indefinite and general proposition-Christ died on behalf of-leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially” (p. 692).
Rom 5:7 This verse shows human love while Rom 5:8 shows God’s love!
NASB, NKJV,
TEV”for a righteous man”
NRSV”for a righteous person”
NJB”for a good man”
This term was used in the same sense as Noah and Job were righteous or blameless men. They followed the religious requirements of their day. It does not imply sinlessness. See special topic at Rom 1:17.
Rom 5:8 “God demonstrates His own love” This is a present active indicative (cf. Rom 3:5). The Father sent the Son (cf. Rom 8:3; Rom 8:32; 2Co 5:19). God’s love is not sentimental, but action-oriented (cf. Joh 3:16; 1Jn 4:10) and constant.
“in that while we were yet sinners” It shocks us to realize that God’s love was manifest to “sinners,” not godly people or people of a particular national origin, but rebels! Grace, not merit, is the foundational truth! God still desires fellowship with humans. It is His unchanging character that gives us peace and hope (cf. Exo 34:6; Neh 9:17; Psa 103:8; Psa 145:8).
Rom 5:9 “much more” This was one of Paul’s favorite expressions (cf. Rom 5:10; Rom 5:15; Rom 5:17). If God loved believers so much while they were yet sinners, how much more does He love them now that they are His children (cf. Rom 5:10; Rom 8:22).
“having now been justified” This is an aorist passive participle, which emphasized justification as a completed act accomplished by God. Paul is repeating the truth of Rom 5:1. Also note the parallelism between the terms “justified” (Rom 5:9) and “reconciled” (Rom 5:10-11).
“by His blood” This was a reference to Christ’s sacrificial death” (cf. Rom 3:5; Rom 4:25; Mar 10:45; 2Co 5:21). This concept of sacrifice, an innocent life given in place of a guilty life, goes back to Leviticus 1-7 and possibly Exodus 12 (the Passover lamb), and was theologically applied to Jesus in Isa 53:4-6. It is developed in a Christological sense in the book of Hebrews (cf. chaps. 9-10). Hebrews in effect compares the Old and New Testament at a number of points.
“we shall be saved” This is future passive indicative (cf. Rom 5:10). This referred to our ultimate salvation, which is called “glorification” (cf. Rom 5:2; Rom 8:30, 1Jn 3:2).
The NT describes salvation in all verb tenses.
1. a completed act (aorist), Act 15:11; Rom 8:24; 2Ti 1:9; Tit 3:5
2. past act resulting in a present state (perfect), Eph 2:5; Eph 2:8
3. progressive process (present), 1Co 1:18; 1Co 15:2; 2Co 2:15; 1Th 4:14; 1Pe 3:21
4. future consummation (future), Rom 5:9-10; Rom 10:9.
See Special Topic at Rom 10:4. Salvation starts with an initial decision (cf. Rom 10:9-13; Joh 1:12; Joh 3:16) but progresses into a moment-by-moment relationship that will one day be consummated. This concept is often described by the three theological terms.
1. justification, which means “being delivered from the penalty of sin”
2. sanctification, which means “being delivered from the power of sin”
3. glorification, which means “being delivered from the presence of sin”
It is worth noting that justification and sanctification are both gracious acts of God, given to the believer through faith in Christ. However the NT also speaks of sanctification as an ongoing process of Christlikeness. For this reason theologians speak of “positional sanctification” and “progressive sanctification.” This is the mystery of a free salvation linked to a godly life! See Special Topic at Rom 6:4.
“from the wrath of God” This is an eschatological context. The Bible tells of God’s great, undeserved, unmerited love, but also clearly tells of God’s settled opposition to sin and rebellion. God has provided a way of salvation and forgiveness through Christ, but those who reject Him are under wrath (cf. Rom 1:18 to Rom 3:20). This is an anthropomorphic phrase (see Special Topic at Rom 1:18), but it expresses a reality. It is a terrible thing to fall into the hands of an angry God (Heb 10:31).
Rom 5:10 “if” This is a first class conditional sentence which is assumed true from the writer’s perspective or for his literary purposes. Humanity, God’s ultimate creation (cf. Gen 1:26-27), became enemies! Man (cf. Gen 3:5) had a desire for control, a desire to be gods.
“we were reconciled to God. . .having been reconciled” This is both an aorist passive indicative and an aorist passive participle. The verb “reconciled” (cf. 1Co 7:11; 2Co 5:18-20; also note Col 1:20) originally meant “to exchange.” God has exchanged our sin for Jesus’ righteousness (cf. Isa 53:4-6). Peace is restored (cf. Rom 5:1)!
“through the death of His son” The gospel of forgiveness is grounded in
1. the love of God (cf. Joh 3:16)
2. the work of Christ (Rom 8:32; Gal 1:4; Gal 2:20)
3. the wooing of the Spirit (Joh 6:44; Joh 6:65),
4. the faith/repentant response of an individual (Mar 1:15; Joh 1:12; Act 20:21)
There is no other way to be right with God (cf. Rom 10:1-2; Rom 10:7-8; Joh 14:6; Act 4:12; 1Ti 2:5). Assurance of salvation is based on the character of the Triune God (cf. Exo 34:6; Neh 9:17; Psa 103:8; Psa 145:8), not human performance! The paradox is that human performance after salvation is an evidence of a free salvation (cf. James and 1 John).
“we shall be saved” The NT speaks of salvation as past, present, and future. Here the future referred to our ultimate, complete salvation at the Second Coming (cf. 1Jn 3:2). See note at Rom 5:9 and Special Topic at Rom 10:13.
“by His life” This Greek term for life is zoa. This term in John’s writings always referred to resurrection life, eternal life, or kingdom life. Paul also used it in this theological sense. The thrust of this context is that since God paid such a high price for believers’ forgiveness He will surely continue its effectiveness.
“Life” can refer to either
1. Jesus’ resurrection (cf. Rom 8:34; 1 Corinthians 15)
2. Jesus’ intercessory work (cf. Rom 8:34; Heb 7:25; 1Jn 2:1)
3. the Spirit forming Christ in us (cf. Rom 8:29; Gal 4:19)
Paul asserted that Jesus’ earthly life and death as well as His exalted life (ascension, Acts 1) are the basis of our reconciliation.
Rom 5:11 “And not only this, but” See note at Rom 5:3.
“we also exult” See note at Rom 5:2. This is the third use of “exult” (boast) in this context.
1. exult in the hope of glory, Rom 5:2
2. exult in tribulation, Rom 5:3
3. exult in reconciliation, Rom 5:11
Negative boasting is seen in Rom 2:17; Rom 2:23!
“we have now received the reconciliation” This is an aorist active indicative, a completed act. Believers’ reconciliation (“to exchange”) is also discussed in Rom 5:10 and 2Co 5:18-21; Eph 2:16-22; Col 1:19-23. In this context “reconciliation” is the theological synonym of “justification.”
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
without strength. Greek. asthenes.
due time = season. Compare Gal 1:4, Gal 1:4.
Christ. App-98.
ungodly. See Rom 4:5.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] The text here is in some confusion,-see var. readd. The whole may perhaps have arisen from an ecclesiastical portion having begun When this found its way into the text, was repeated. This offended the transcribers: but the first could not be erased, because followed; it may then have been conjecturally emended to (and to as in B, or as in L), or ,-some retaining in both places. The place of is often, in the case of absolutes, at the beginning of a sentence, with the subject of the senence between it and the word or words to which it applies; so , Mat 12:46,- , Luk 15:20, &c. On reconsideration, however, seeing that if we follow the most ancient MSS., we must either repeat , which seems very unlikely to have been originally written, or adopt the reading of B, I have taken the latter alternative. If, that is (on , see note, 2Co 5:3, and Eph 3:2), Christ when we were yet weak (powerless for good;-or even stronger than that:-there seems in this verse to be a tacit reference to Ezekiel 16. See especially Rom 5:7-8 of that chap. in the LXX,- , , , , ), in due season (i.e. at the appointed time; compare reff. and Gal 4:4, and in the quotation above) Christ died for (on behalf of, see reff.) ungodly men (not , because the Apostle wishes to bring out fully by this strong antithesis, which he enlarges on in the next verses, the greatness of the divine Love to man).
Fuente: The Greek Testament
5:6. For then we were yet without strength, in due time Christ died for the ungodly.
What a wonderful sentence that is! Not, Christ died for the saints, not, Christ died for righteous men; but, when we were yet without strength, in due time Christ died for the ungodly.
Rom 5:7-9. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him.
What an argument this is for the final safety of believers! If Christ died for us when we were enemies, surely he will give us now that he has died for us and made us his friends, his reconciled subject: Much more then, being now justified by his blood, we shall be saved from wrath through him.
Rom 5:10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
There is a threefold argument there. We were enemies, yet God blessed us even then, so will he not bless us even more now that we are reconciled to him? When we were enemies, he reconciled us unto himself. Having done that, will he not certainly save us? We were reconciled to God by the death of his Son; so much more shall we be saved by the life of the risen and glorified Jesus, which has almighty, irresistible power.
Rom 5:11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
This exposition consisted of readings from Rom 3:9-27; Rom 5:6-11; Rom 8:1-32.
Fuente: Spurgeon’s Verse Expositions of the Bible
Rom 5:6. , as yet) This is to be construed with , when we were.-, for) The marvellous love of God is set forth.-, powerless [without strength]) is that [want of strength] powerlessness which characterises a mind when made ashamed (comp. the beginning of Rom 5:5) which [powerlessness] is opposed to glorying [Rom 5:2-3] (comp. notes on 2Co 11:30); we have the antithetic word at Rom 5:11, [we glory (joy) in God] where this paragraph also, which begins with the words, being without strength, returns in a circle to the point, from which it started. There was powerlessness, and that a deadly powerlessness (comp. 1Co 15:43), on the part of-
The ungodly, } the opposite of whom, respectively, are
Sinners, The righteous
Enemies, The reconciled.
See on the powerlessness and on the strength of glorying [i.e., the powerlessness of the ungodly, and the strength of glorying of the righteous] Psa 68:2, and the following verses; [Psa 71:16, Psa 104:35] Isa 33:24, Isa 45:24; 1Co 1:31; Heb 2:15. Add the verbal parallelism, 2Co 11:21.- , in due time died) , , Isa 60:22. When our powerlessness had reached its highest point, then Christ died, at the time which God had previously determined, and in such a manner, that He died neither too soon nor too late (comp. the expression in the time that now is [at this time] ch. 4:26), and was not held too long [longer than was needful] under the power of death. Paul fixes the limits [of the due time] and he cannot speak in this passage of the death of Christ, without, at the same time, thinking of the counsel of GOD, and of the resurrection of Christ, Rom 5:10, ch. Rom 4:25, Rom 8:34. The question, why Christ did not come sooner, is not an idle question; see Heb 9:26; Gal 4:4; Eph 1:10; Mar 1:15; Mar 12:6, just as also the question, why the law was not given sooner, is no idle question, Rom 5:14.Good men.{
Fuente: Gnomon of the New Testament
Rom 5:6
Rom 5:6
For while we were yet weak,-While we were yet sinners, weak, and destitute of resources to save ourselves, either by atonement for the past or by future obedience.
in due season-There was a due season for Christ to come. There was a long providential preparation, a remarkable concurrence of many conditions, before the fullness of time for God to send forth his Son had come. A select nation must be prepared by centuries of discipline. Time must be allowed for the human race to grow into the historic age so that the proofs of the facts connected with the advent of the Son of God could be adequately established. A language more copious and precise than any earlier one must be developed; a world government, wider and stronger than the world had before seen, must be consolidated, to favor unwittingly, even while it wickedly opposed, the dissemination of the gospel. And then, when this wonderful preparation was completed, in due season Christ died. Christ is, therefore, the turning point and center of history, the end of the old and the beginning of the new humanity.
Christ died for the ungodly.-The character and strength of the love God had for man is shown in his giving Christ to die for the ungodly. The same love shed abroad in our hearts will cause us to love and suffer to save lost and helpless men as Jesus did.
Fuente: Old and New Testaments Restoration Commentary
For: Eze 16:4-8, Eph 2:1-5, Col 2:13, Tit 3:3-5
without: Lam 1:6, Dan 11:15
in due time: or, according to the time, Gal 4:4, Heb 9:26, 1Pe 1:20
Christ: Rom 5:8, Rom 4:25, 1Th 5:9
ungodly: Rom 4:5, Rom 11:26, Psa 1:1, 1Ti 1:9, Tit 2:12, 2Pe 2:5, 2Pe 2:6, 2Pe 3:7, Jud 1:4, Jud 1:15, Jud 1:18
Reciprocal: Lev 3:13 – sprinkle Lev 4:35 – and the priest shall make Num 7:15 – General Job 40:14 – that Psa 88:4 – as a man Isa 23:10 – no more Isa 53:5 – But he was Zec 13:7 – smite Mar 2:17 – I came Luk 7:42 – when Luk 19:10 – General Joh 5:7 – I have Joh 15:13 – General Rom 1:18 – ungodliness Rom 8:32 – that Rom 8:34 – It is Christ Eph 2:5 – dead 1Th 5:10 – died 1Ti 1:15 – that 1Ti 2:6 – in Tit 1:3 – in Heb 9:15 – for 1Pe 3:18 – Christ 1Pe 4:18 – where 1Pe 5:6 – in
Fuente: The Treasury of Scripture Knowledge
FOR WHOM CHRIST DIED
For when we were yet without strength, in due time Christ died for the ungodly.
Rom 5:6
The Apostle establishes this point by means of two reasons:
I. The great love which God has already bestowed on man is illustrated by the Apostles reference to the unworthiness of man as the object of it. He views him in different positions, and in all he appears utterly undeserving of the benign notice of God.
(a) Without strength. In this expression the Apostle is probably accommodating himself to the natural disposition of the Romans. Nothing was so detestable in their eyes as weakness. The word conveyed to them the deepest form of misery and shame. And what a weak, helpless man was in the estimation of the Roman, that manuniversal manwas in the sight of Godwithout strength. There was nothing to evoke the Divine complacency, but everything to repel.
(b) Ungodly. This designation presents man in another aspect. There was not only the utter destitution of what was holy, but also the absence of desire for any good. To Him Who penetrates the thoughts and secrets of the heart, mans character, as presented by the word ungodly, shows him to be unworthy of the Divine complacency.
(c) Sinner. This presents man in another aspect, and still undeserving of being the object of Gods love. When God is banished from the thought, as suggested by the word ungodly, His place is usurped by unworthy rivals.
(d) Enemy. With this word the Apostle reaches the climax of his reasoning. All the unworthiness of man must be attributed to his enmity against God. This lies at the root of all his wickedness, and in this man is a sad exception to everything else which God has made.
II. The greatness of Gods love to man is shown also by the sacrifice which He made to redeem him.Christ died for the ungodly. With reverence we would say, that to redeem man was not easy even to God. If sin is such a terrible thing in the sight of Gods holy beings, what disgust must it excite in the Omniscient mind, Who can perceive it in all its deformity!
III. What bearing have these two proofs of Gods unparalleled love on the certainty of the believers final redemption?The argument of the Apostle, in the text, stands thus: If God bestowed such an incomparable love upon man when he was without strength, ungodly, sinful, and inimical towards Him, surely He will not withhold any blessing from man when he is reconciled to Him and adopted to His family again.
Fuente: Church Pulpit Commentary
5:6
Rom 5:6. Without strength means we were powerless to save ourselves, or to devise any system by which mankind could be saved. Of necessity, then, we were ungodly as to our spiritual standing, and hence when Christ died his death was for the ungodly.
Fuente: Combined Bible Commentary
Rom 5:6. For. This introduces the outward proof, or manifestation, of the love of God, the same love which hath been poured out in our hearts through the Holy Ghost (Rom 5:5). But the internal experience would be a delusion, were it not based on this historical fact, in which Gods love was specially displayed.
While we were yet weak, i.e., spiritually weak, without the Holy Spirit, through which we must receive spiritual life. The sinfulness is purposely described as weakness (need of help), in order to characterize it as the motive for the love of God interfering to save (Meyer). Yet is repeated in the original, according to the best manuscripts, and thus receives an emphasis which we can scarcely reproduce in English.
In due time. At the proper season, which was also the appointed time. Christ appeared when all the preparation for His coming was complete, and when the disease of sin had reached its crisis. It was, therefore, the due time, and in Pauls mind the death of Christ was the central point of all human history (comp. Gal 4:4; where, however, the word rendered time is a different one).
Died for the ungodly. The term ungodly is chosen rather than us, which would have been otherwise correct, to bring out more forcibly the strength of Gods love. For, in itself, means in behalf of; but where the question is concerning a dying for those who are worthy of death, the conception naturally involves a will, understood instead of; see Mat 20:28(Lange). The doctrine of the substitutionary death of Christ (His vicarious atonement) rests, not on the preposition, but on the context, on the whole sweep of Biblical thought, and, as far as Pauls view is concerned, on such passages as chap. Rom 3:25; Eph 5:2; 1Ti 2:6.
Fuente: A Popular Commentary on the New Testament
In this verse, the apostle sets forth the efficacy of Christ’s love towards us before justification: He had a love towards us when we were sinners, which prevailed with him to die for sinners; When we were yet without strength, Christ died for the ungodly.
Note here, 1. Man’s condition by nature described, a state of enmity, ungodly; and a state of impotency, without strength. We were without strength, and so wanted help; ungodly and so refused help. Man is but an impotent and obstinate creature; without power to resist justice, and without affection to desire mercy: So weak, that he trembles at the appearance of a worm, and yet so wicked, that he lifts up his head against heaven. The state of unregeneracy is both a state of enmity and a state of impotency.
Note, 2. The way and means found out for our recovery, the death of Christ; When we were yet without strength, Christ died for us, Though he found the whole race of mankind buried in the ruins of their lapsed state, yet he did not leave them so, but died for them.
Note, 3. The seasonableness of the means interposed for our recovery: It was in due time that Christ died; that is, in the fulness of time appointed by God the Father, and determined in his decree and purpose.
Here we may remark, That Christ came not in the beginning of time, in the infancy and morning of the world (though it was then promised that he should come) nor yet did he stay till the best period and end of time, but came as it were in the middle of time, which is called the fulness of time, and here due time Gal 4:4. Christ came not for our recover as soon as ever we were fallen, that mankind might be the more sensible of the badness of their condition: Had we been instantly apprehended the danger of our disease, nor esteemed the kindness of our Physician: Neither did he stay till the last period and end of time before he came, that the faith and expectation of his church might not be put upon too long and severe an exercise: The patriarchs believed in Christ that was to come; the apostles in Christ then present; and Christians now believe in him that long since did come, and is gone again. So that the apostle might well say here, That in due time Christ died.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 5:6-8. For How can we now doubt of Gods love, since when we were without strength Either to think, will, or do any thing good; were utterly incapable of making any atonement for our transgressions, or of delivering ourselves from the depth of guilt and misery into which we were plunged; in due time Neither too soon nor too late, but in that very point of time which the wisdom of God knew to be more proper than any other; Christ died for the ungodly For the sake, and instead of, such as were enemies to God, (Rom 5:10,) and could not merit any favour from him: that is, for Jews and Gentiles, when they were, as has been proved in the first three chapters, all under sin. Observe, reader, Christ not only died to set us an example, or to procure us power to follow it, but to atone for our sins; for it does not appear that this expression, of dying for any one, has any other signification than that of rescuing his life by laying down our own. By the ungodly here, Mr. Locke understands Gentiles, as also by weak, sinners, enemies, &c. They are undoubtedly included; but it seems very inconsistent with the whole strain of the apostles argument in the preceding chapters, to confine it to them. Compare Rom 3:9-20; Rom 3:22-23; Rom 4:5; Rom 5:20. I therefore, says Dr. Doddridge, all along explain such passages in the most extensive sense; and think nothing in the whole New Testament plainer, than that the gospel supposes every human creature, to whom it is addressed, to be in a state of guilt and condemnation, and incapable of being accepted with God, any otherwise than through the grace and mercy which it proclaims. Compare Joh 3:16; Joh 3:36; Joh 5:24; 1Jn 3:14; Mar 16:15-16; Luk 24:47; and especially 1Jn 1:10, than which no assertion can be more positive and express. For scarcely for a righteous, or rather, honest, just, and unblameable man One who gives to all what is strictly their due; would one be willing to die Though apprehended to be in the most immediate danger: yet for a good man A kind, merciful, compassionate, bountiful man; peradventure some would even dare to die Every word increases the strangeness of the thing, and declares even this to be something great and unusual. But God commendeth Greek, , recommendeth. A most elegant and proper expression; for those are wont to be recommended to us who were before either unknown to, or alienated from us. In that while we were yet sinners So far from being good, that we were not even just; and were not only undeserving of his favour, but obnoxious to wrath and punishment; Christ died for us Died in our stead, that our guilt might be cancelled, and we brought into a state of acceptance with God.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 6-8. For when we were yet weak in due time Christ died for the ungodly. For hardly for a righteous man will one die:for peradventure for goodness some would even dare to die. But God establisheth His own love towards us, in that, while we were yet sinners, Christ died for us.
The for might be rendered by in fact. The inward revelation of divine love, whereby the Holy Spirit certifies to the believer that his hope of glory shall not be deceived, is now to be set in full light. The authenticity of this for is sufficiently attested (1) By the reading of the Alex., Byz.: ; (2) By that of the Greco-Latin: ; (3) By that of the Vat. itself, which reads ; for this seems to be a remnant of the primitive . The reading of the Alex. and Byz. MSS., which put the , yet, at the head of the sentence, is likewise authentic. For, to the weight of the authorities there is added the decisive importance of this little word, in which there is concentrated the whole force of the following verses: God testified His love to us when we were yet in a state which rendered us wholly unworthy of it….! The Greco-Latin reading: , for what end? is a corruption of this not understood . A question relative to the end of divine love would be out of place in this argument, where it is not the end, but the particular character of the love which is in question. It is wholly different with the reading of the Vat.: , if at least, which perfectly suits the meaning of the passage, whether the if be made dependent on the proposition: hope maketh not ashamed, Rom 5:5and to this the at least pointsor whether it be taken as the beginning of the following argument: If Christ died…with much stronger reason…(Rom 5:9). This construction, adopted by Ewald, is excellent; only it obliges us to make Rom 5:7-8 a parenthesis, which is complicated and unnecessary, since the reading , yet, gives in a simpler form exactly the same sense: When we were yet without strength, Christ died…; with much stronger reason…ver. 9. Rom 5:6 describes the miserable condition in which we were at the time when divine love was extended to us. We were weak, . The word often means sick (1Co 11:30). Here it expresses total incapacity for good, the want of all moral life, such as is healthy and fruitful in good works. It was certainly not a state fitted to win for us the sympathy of divine holiness. On the contrary, the spectacle of a race plunged in such shameful impotence was disgusting to it. Seven Mjj. read after the word , yet (five of them read it previously in the beginning of the verse). If this somewhat strange reading be admitted, the comma need not be placed where Tischendorf puts it (8th edition), after this , to connect it with what precedes, but before, to join it to the following word: , yet in time. What led Tischendorf to this construction was, that he mistakenly connected the first , in the opening of the verse, with the verb: Christ died. Neither the sense nor grammar is favorable to this connection. But, on the other hand, if the second were joined to , yet in time, there would be too marked an emphasis on an idea in the passage which is purely secondary. We conclude, therefore, that the second should be rejected from the text. It is, as Meyer thinks, a mistaken repetition arising from the fact that this little word did not appear suitable in the beginning of the passage, especially if a liturgical lesson commenced with Rom 5:6. So copyists have first transposed it after the , then doubled it by combining the two readings.
The words: in due time, at the right moment, may contain an allusion to the eternal plan, Rom 3:25 : at the hour fixed beforehand by divine wisdom. Or they express the idea of the suitability of this time in relation to the state of mankind, either because having now made full trial of their misery, they might be disposed to accept with faith the salvation of God; or because it was the last hour, when, the time of forbearance having reached its limit (Rom 3:26), God, if He did not pardon, must judge. This last meaning seems to us, from Rom 3:25-26, to be the one which best corresponds to the mind of the apostle.
The incapacity of mankind for good, their moral sickness, arose from their separation from God, from their voluntary revolt against Him. This is what the apostle brings out in the words: for ungodly ones, which indicate the positive side of human perversity. Their malady inspires disgust; their ungodliness attracts wrath. And it was when we were yet plunged in this repulsive state of impotence and ungodliness that the greatest proof of love was given us, in that Christ died for us. The preposition , for, can only signify: in behalf of. It neither implies nor excludes the idea of substitution (in the room of); it refers to the end, not at all to the mode of the work of redemption.
To shed light on the wholly exceptional character of the love testified to mankind in this death of Christ, the apostle compares the action of God in this case with the noblest and rarest proofs of devotion presented by the history of our race; and he bids us measure the distance which still separates those acts of heroism from the sacrifice of God, Rom 5:7-8.
In Rom 5:7 he supposes two cases in the relations of man to man, the one so extraordinary that it is hardly (, hardly) conceivable, the other difficult indeed to imagine, but yet supposable (, peradventure). The relation between those two examples has been variously understood. According to the old Greek commentators, Calv., Beza, Fritzs., Mey., Oltram., etc., the relation is that of complete identity; the expression: , for the man who is good, in the second proposition, designating no essentially different character from the , for a righteous man, in the first. The second proposition on this view is simply the justification of that remnant of possibility which was implied in the word hardly in the first: hardly will one die for a just man; I say, hardly; for after all I do not absolutely deny that for such a man of probity one might be found willing to sacrifice his life. But if such were really the apostle’s meaning, why substitute in the second proposition for the word , the just man, the term , the good man (or goodness)? Why prefix the article to the latter, which did not stand before the former: a just…the good (or goodness)? Why put the word first in the proposition obviously indicating the purpose to establish an antithesis between the two ideas: the good man (or goodness), and a just man? Why, finally, in the second proposition add the word , even, which establishes a gradation, and consequently a difference between the two examples quoted? We are aware of the reason that has led so many commentators to this explanation, which is inconsistent with all the details of the text. It is the difficulty of pointing out a satisfactory distinction between the two words , righteous, and , good. According to Olshausen, the first denotes the man who does no evil to any one; the second, the man who does positive good, that is to say, more than men have a right to exact from him. According to De Wette, the one is the simply just man, the other the man who, to justice, adds nobleness. According to Hodge, the one is the man who does everything the law demands, and whose character commands respect; the other, the man whose conduct is directed by love, and inspires love. According to Ewald, the just man is he who is acknowledged innocent in regard to some specific charge; the good man, one who is irreproachable in all respects. Philippi thinks that the righteous one is the honest man, and the good, the generous and amiable man who does good to those about him, in his family, his city, his country, in a word, the pater patriae. Tholuck, finally, arrives at a clearer and more precise distinction, by giving, like many other commentators, to , good, the meaning of a beneficent man, first, and then by derivation, that of benefactor. In this latter case the article the is explained by saying that the person meant is the benefactor of the man who devotes himself to death, or rather, according to Tholuck himself, by the rhetorical use of the article , the, in the sense of our phrase: the man of virtue, the philanthropist. This latter explanation of the article might be applied also to the other meanings. But, despite the enormous erudition displayed by the defenders of these various distinctions to justify them from classic writers, all that is gained by most of them is to father a subtlety on the apostle; and all that is gained by the last, the only one which presents a clear contrast between the two terms, is to make him say what he has not said. To express, indeed, this idea of benefactor, he had in Greek the hallowed terms or . Why not use them? Besides, the addition of the article finds no natural explanation in any of these senses. Reuss has even resolutely sacrificed it in his translation: one may dare to die for a man of virtue. Jerome, and after him Erasmus, Luther, Melanchthon, have taken the two terms, the just and the good, in the neuter sense: justice, goodness. But as to the former, this meaning would have absolutely demanded the article; the meaning of can be nothing else than: for a just man.
This last explanation, however, brings us within reach of the solution. Nothing in fact prevents us from applying Jerome’s idea to the second of the two terms, and taking in the sense of: for goodness (and not for the good man). This is the explanation which Rckert in particular has defended, and which Hofmann has finally adopted. Not that we understand, with the former, the good, in the sense of the useful. The idea of the whole passage would be falsified if there were introduced into it a notion foreign to the purely moral domain. The good here, in opposition to , the ungodly, Rom 5:6, and , sinners, Rom 5:8, can only signify a holy cause; for example, the fulfilment of a sacred duty to which one sacrifices his life, like Antigone; or the defence of the law to which one remains faithful even unto death, like the martyrs in the time of the Maccabees; or the deliverance of our country for which so many men have sacrificed themselves, even among the heathen; or the good of humanity in general, which has inspired so many deeds of heroic devotion. It is in this way that Julius Mller, in his Christl. Lehre v. d. Snde, ends by returning to the masculine meaning of , applying the adjective to Him who is good par excellence, to God: For a righteous man one will hardly die; but, for God, yes, peradventure such a thing will occur. This meaning would be excellent, and the contrast striking: Hardly will men die for God, the perfectly good, and God puts Christ to death for men the ungodly! Nevertheless, we believe that if the apostle had thought of God personally, he would have designated Him more clearly. In any case, this last sense would coincide with that of Rckert, since God is the good in the absolute sense of the word.
The reading of the Peshito , for unrighteous men, in the first proposition, gives a very simple meaning, only too simple, and one which completely enervates the force of the contrast to the terms ungodly, and sinners, in Rom 5:6; Rom 5:8. It is condemned, besides, by all the documents., to dare, to have courage for; hence, to resolve to.: it is a case which is also supposable. See, then, how far, in some exceedingly rare cases, the devotion of man in its sublimest manifestations can rise. To sacrifice his life for one whose honorable character inspires respect; hardly! to sacrifice yourself on the altar of a cause whose grandeur and holiness have possessed you; perhaps also ()! And now for the contrast between these supreme acts of human, devotion and God’s conduct toward us.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For while we were yet weak, in due season Christ died for the ungodly.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
6. For we being yet without strength, yet in due time Christ died for us:
Fuente: William Godbey’s Commentary on the New Testament
Rom 5:6-11. Love and Reconciliation.
Rom 5:6-8. The helplessness and ill-desert of the objects, and the timeliness of the intervention, go to commend Gods love to us, shown in the death of Christ on our behalfa sacrifice enhanced when one considers that a righteous man will scarcely find another to die for him, though it may happen that a friend ventures his life for the good man (known and loved as such).Gods and Christs love are identified (Rom 5:6; Rom 5:8).
Rom 5:9 f. In the next breath the apostle speaks of Gods anger: seeming incompatibles meet at the Cross. The joyous hope of Christians amid lifes troubles is explained: justified at the price of Christs blood (cf. Rom 8:32, 1Pe 1:18 f.), we need not fear future anger; we know that God is our friend. He who has justified sinners, will never condemn the justified (see Rom 8:31-34). To the former enemies, brought into peace with God through His Sons death, that Sons risen life (cf. Rom 6:4 f., Rev 1:17 f., Heb 7:25) gives pledge of final salvation.To be reconciled to God means not merely to change ones disposition toward Him, but to receive forgiveness, to exchange Gods anger (Rom 5:9) for His smile. Reconciliation corresponds in point of sentiment to justification in point of status (see 2Co 5:19; also Mat 5:24, for the use of the passive verb).
Rom 5:11. The sense of reconciliation swells again into a rapturous exultation in God (cf. Rom 5:2).
Fuente: Peake’s Commentary on the Bible
Verse 6
Without strength; in a helpless and hopeless condition.
Fuente: Abbott’s Illustrated New Testament
5:6 {7} For when we were yet without strength, in due {f} time Christ died for the ungodly.
(7) A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?
(f) At an appropriate and proper time which the Father had appointed.
Fuente: Geneva Bible Notes
The depth of God’s love (Rom 5:5) becomes clearer in this verse and those that follow (Rom 5:6-10). Four terms that are increasingly uncomplimentary describe those for whom Christ died. The first is "helpless" or "powerless" morally. The idea expressed by the Greek word (asthenon) is that we were "incapable of working out any righteousness for ourselves." [Note: Sanday and Headlam, p. 127.] At that very time Christ died for us. "At the right time" refers to the fullness of time, the right time from God’s perspective (cf. Rom 3:26; Rom 8:18; Rom 13:11; Gal 4:4).
The second term is "ungodly," a strong pejorative term as Paul used it (cf. Rom 1:18; Rom 4:5). Even though some people who are lost seek the things of God, everyone neglects God and rebels against God. This is ungodliness.