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Romans Chapter
Five
Romans 5
Thus
being justified by faith
we have peace with God.
Remark here also the difference of Abraham's faith and ours. He believed God
could perform what He promised. We are called to believe He has performed.
Faith in God's word
believing God
and this faith laying hold on His power in
resurrection
[1] of the whole effect of our sins. It reposes
in God's power as having wrought this deliverance for us
and justified us
therein. Christ has been delivered for our offences and raised again for our
justification. [2] The apostle had established the great
principles. He comes now to the source and application of all (that is to say
their application to the condition of the soul in its own feelings). He sets
before us the effect of these truths when received by faith through the power
of the Holy Ghost. The work is done; the believer has part in it
and is
justified. Having been justified
we have peace with God
we stand in divine
favour
and rejoice in hope of the glory of God. We believe in a God who has
intervened in power to raise Him from the dead who had borne our offences
and
who
being raised
is the eternal witness that our sins are put away
and that
the only true God is He who has done it in love. I have then peace with Him;
all my sins are blotted out-annulled-by the work of Christ; my unburdened heart
knows the Saviour God. I stand as a present thing in that grace or favour
God's blessed present favour resting on me
which is better than life. Through
Christ
entered into His presence
I am even now in the enjoyment of His
favour
in present grace. All the fruits of the old man are cancelled before
God by the death of Christ. There cannot be a question as to my sins between me
and God. He has nothing to impute to me-that has been all settled in Christ's
death and resurrection. As to the present time
I am brought into His presence
in the enjoyment of His favour. Grace characterises my present relationship
with God. Further
all my sins having been put away according to the
requirements of God's glory
and Christ being risen from the dead
having met
all that glory
I rejoice in the hope of the glory of God It is a full
well-grounded hope of being in it
not a coming short of it. All is connected
with God Himself
with
and according to
His perfections
the favour of God
and His glory for our hope. All is connected with His power in
resurrection-peace with God already settled
the present favour of God
and the
hope of glory.
Remark here that justification is distinct from peace. "Having
been justified
we have peace." Justification is my true state before God
by virtue of the work of Christ
of His death
and of resurrection. Faith
thus
knowing God
is at peace with God; but this is a result
like the present
enjoyment of the grace wherein we stand. Faith believes in the God who has done
this
and who-exercising His power in love and in righteousness-has raised from
the dead the One who bore my sins
having entirely abolished them
and having
perfectly glorified God in so doing. On this ground
too
"by Him" we
have found access into the full favour of God in which we stand. And what is
the result? It is glory; we rejoice in the hope of the glory of God. It is God
who is the root and the accomplisher of all. It is the gospel of God
the power
of God in salvation
the righteousness of God
and it is into the glory of God
that we are introduced in hope. Such is the efficacy of this grace with regard
to us; it is peace
grace or favour
glory. One would say
This is all we can
have: the past
present
and future are provided for.
Nevertheless there is more. First
practical experience.
We pass in fact through tribulations; but we rejoice in this
because it
exercises the heart
detaches us from the world
subdues the will
the natural
working of the heart
purifies it from those things which dim our hope by filling
it with present things
in order that we may refer more to God in all things
which
after all
are entirely directed by Him whose faithful grace ministered
all this to us. We learn better that the scene in which we move passes away and
changes
and is but a place of exercise
and not the proper sphere of life.
Thus hope
founded on the work of Christ
becomes more clear
more disentangled
from the mixture of that which is of man here below; we discern more clearly
that which is unseen and eternal
and the links of the soul are more complete
and entire with that which is on before us. Experience
which might have
discouraged nature
works hope
because
come what may
we have the key to all
because the love of God who has given us this hope
made clearer by these
exercises
is shed abroad in our hearts by the Holy Ghost who is given to us
who is the God of love dwelling in us.
Nevertheless
while giving this inward foundation of joy
the Spirit is careful to refer it to God
and to what He has done outside us
as regards the proof we have of it
in order that the soul may be built upon
that which is in Him
and not on that which is in ourselves. This love is
indeed in us; it sweetly explains all; but the love which is there through the
presence of the Holy Ghost is the love of God
proved
namely
in that when we
were destitute of all strength
in due time Christ died for the ungodly. The
due time was when man had been demonstrated to be ungodly
and without strength
to come out of this condition
although God
under the law
shewed him the way.
Man can devote himself when he has an adequate motive; God has [3] to Himself
in that
when there was no
motive for Him in us
when we were nothing but sinners
Christ died for us! The
source was in Himself
or rather was Himself. What a joy to know that it is in
Him and of Him that we have all these things!
God
then
having reconciled us to Himself according to
the prompting of His own heart
when we were enemies
will much more
now that
we are justified
go on to the end; and we shall be saved from wrath through
Christ. Accordingly he adds
speaking of the means
"If we were reconciled
to God by the death of his Son
" by that which was
so to speak
His
weakness
"much more shall we be saved by his life
" the mighty
energy in which He lives eternally. Thus the love of God makes peace with
regard to that which we were
and gives us security with regard to our future
making us happy withal in the present. And it is that which God is that secures
to us all these blessings. He is love-full of consideration for us
full of
wisdom.
But there is a second "not only
" after our state-peace
grace
and glory-what seemed complete and is complete salvation
had been
established. "Not only" do we joy in tribulation
but we joy in God.
We glory in Himself. This is the second part of the Christian's blessed
experience of the joy which results from our knowledge of God's love in Christ
and our reconciliation by Him. The first was that he gloried in tribulation
because of its effect
divine love being known The second is the love of God
Himself in man. This known
we glory
not only in our salvation
and even in
tribulation
but knowing such a Saviour God (a God who has raised up Jesus from
the dead
and has saved us in His love)
we glory in Him. Higher joy than this
we cannot have.
This closes this section of the epistle
in which
through the propitiation made by Christ
the putting away of our sins
and the
love of God Himself
has been fully made good and revealed: peace
grace
possessed
and glory in hope; and that by the pure love of God Himself known in
Christ's dying for sinners. It is purely of God and thus divinely perfect. It
was no matter of experience
whatever joy flowed from it
but God's own acting
from Himself
and so revealing Himself in what He is. Up to this
sins and
personal guilt are treated of; now
sin and the state of the race. The pure
favour of God towards us
beginning with us as sinners
is wonderfully brought
out
going on to our rejoicing in Himself who has been
and is
such to us.
Having given the foundation and the source of salvation
and the confidence and enjoyment that flow from it
having based all on God
who
had to do with those who were nothing but sinners devoid of all strength
and
that by the death of Christ
the question of our sins was settled-that for
which each man would have had to be judged according to what each had
respectively done. Lawless
or under law
all were guilty; a propitiatory
or
mercy-seat
was set forth in the precious blood of Christ
peace made for the
guilty
and God revealed in love. But this has carried us up higher. We have to
do with God
and man as he is as a present thing. It is a question of sinful
man; the Jew had no privilege here
he had nothing to boast of. He could not
say
sin came in by us and by the law. It is man
sin
and grace that are in
question. The apostle takes up this fundamental and essential question-not sins
and guilt to be judged of hereafter if not repented of
but the present state
of man.
Man had nothing to boast of either. The God of grace is
before our eyes
acting with regard to sin
when there was nothing else
save
that law had aggravated the case by transgressions. Now sin came in by one man
and by sin death. This brings us to the condition of the race
not merely the
acts of the individuals. That condition was exclusion from God
and an evil
nature. All were alike in it
though surely each had added his own personal
sins and guilt. Sin had come in by one
and death by sin. And thus death passed
upon all men
for that all have sinned. For sin was in the world before the
law. Nor did the law add much to the advantage of man's condition; [4] his sin to him by giving him knowledge of it
and forbidding it. Nevertheless
although there had been no imputation
according to the government of God in virtue of an imposed and known rule
yet
death reigned-a constant proof of sin (moreover
the history of Genesis made
all this incontestable
even to the Jew)-over those who had not broken a
covenant founded on a known commandment
[5] had done; and the Jews also
after the law
was given. Men
between Adam and Moses
when there was no question of a law
as
there was both before and after that interval
died just the same-sin reigned.
We must observe here that from the end of verse 12 to
that of 17 is a parenthesis: only the idea is developed
as in similar cases.
In the parenthesis the apostle
after having presented Adam as the figure of
Him who was to come-of Christ
argues that the character of the gift cannot be
inferior to that of the evil. If the sin of the one first man was not confined
in its effects to him who committed it
but extended to all those who as a race
were connected with him
with much greater reason shall the grace which is by one
Christ Jesus
not end in Him
but embrace the many under Him also. And with
regard to the thing
as well as to the person-and here the law is in view-one
single offence brought in death
but grace remits a multitude of offences. Thus
it could suffice for that which the law had made necessary. And
as to the
effect
death has reigned; but by grace
not only shall life reign
but we
shall reign in life by One according to the abundance of grace-by Jesus Christ.
In verse 18 the general argument is resumed in a very
abstract way. "By one offence
" he says
"towards all for
condemnation
even so by one accomplished righteousness (or act of
righteousness) towards all men
for justification of life." One offence
bore-in its bearing
so to speak
referred to all
and so it was with the one
act of righteousness. This is the scope of the action in itself. Now for the
application: for as by the disobedience of one man (only) many are constituted
sinners
so by the obedience of one (only) many are constituted righteous It is
still the thought that the act of the individual is not confined
as to its
effects
within the limits of his own person. It affects many others
bringing
them under the consequences of that act. It is said "all
" when the
scope of the [6] is spoken of; "the many
" when it
is the definitive effect with regard to men; that is
the "many" who
were in connection with him who accomplished the act.
This then was outside the law
though the law might
aggravate the evil. It was a question of the effect of the acts of Adam and of
Christ
and not of the conduct of individuals
to which evidently the law
related. It is by one man's disobedience the many (all men) were made sinners
not by their own sins. Of sins each has his own: here it is a state of sin
common to all Of what use then was the law? It came in
as it were
exceptionally
and accessory to the chief fact
[7] might abound." But not only where the
offence
but where sin abounded-for under the law and without the law it has
abounded-grace has superabounded; in order that
as sin has reigned in death
grace should reign through righteousness in eternal life by Jesus Christ our
Lord. If where sin reigns righteousness had reigned
it would have been to
condemn the whole world. It is grace that reigns-the sovereign love of God.
Righteousness is on a level with the evil
when it deals with evil
by the fact
that it is righteousness; but God is above it
and acts
and can act-has a
right to act-according to His own nature; and He is love. Is it that He
sanctions unrighteousness and sin? No
in His love He brings about the
accomplishment of divine righteousness by Jesus Christ. He has accomplished in
Him that divine righteousness in raising Him to His right hand. But this is in
virtue of a work wrought for us
in which He has glorified God. Thus He is our
righteousness
we the righteousness of God in Him. It is the righteousness of
faith
for we have it by believing in Him. It is love which-taking the
character of grace when sin is in question-reigns
and gives eternal life above
and beyond death-life that comes from above and ascends thither again; and that
in divine righteousness
and in connection with that righteousness
magnifying
it and manifesting it through the work of Jesus Christ
in whom we have this
life
when He had wrought what brought out divine righteousness
in order that
we might possess eternal life and glory according to it. If grace reigns
it is
God who reigns. That righteousness should be maintained is that which His
nature required. But it is more than maintained according to the measure of the
claim God had on man as such. Christ was perfect surely as man; but He has
glorified what God is Himself
and
He being raised from the dead by the glory
of the Father
God has glorified His righteousness by setting Him at His right
hand
as He did His love in giving Him. It is now righteousness in salvation
given by grace to those who possessed none-given in Jesus
who by His work laid
the full ground for it in glorifying God with regard even to sin
in the place
where in this respect all that God is has been displayed.
The fulfilment of the law would have been man's
righteousness: man might have gloried in it. Christ has glorified God-a most
weighty point in connection with righteousness
connecting it withal with
glory. And grace imparts this to the sinner by imputation
accounting him
righteous according to it
introducing him in the glory which Christ merited by
His work-the glory in which He was as Son before the world began.
But alas! in this glorious redemption accomplished by
grace
which substitutes the righteousness of God and the person of the second
Adam for the sinand the person of the first
the perversity of the flesh can
find occasion for the sin which it loves
or at least to charge the doctrine
with it. If it is by the obedience of One that I am constituted righteous
and
because grace superabounds
let us sin that it may abound: that does not touch
this righteousness
and only glorifies this superabundance of grace. Is this
the apostle's doctrine? or a legitimate consequence of his doctrine? In no
wise. The doctrine is
that we are brought into God's presence through death
in virtue of the work which Christ therein accomplished
and by having a part
in that death. Can we live in the sin to which we are dead? It is to contradict
oneself in one's own words. But
being baptised unto Christ (in His name
to
have part with Him
according to the truth contained in the revelation we have
of Him)
I am baptised to have part in His death for through this it is that I
have this righteousness in which He appears before God
and I in Him. But it is
to sin that He has died. He has done with it for ever. When He died
He who
knew no sin came out of that condition of life in flesh and blood
to which in
us sin attached
in which we were sinners; and in which He the sinless One
in
the likeness of sinful flesh and as a sacrifice for sin
was made sin for us. [8] We
have then been buried with Him by baptism for death (v. 4)
having part in it
entering into it by baptism which represents it
in order that
as Christ was
raised up from among the dead by the glory of the Father
we also should walk
in newness of life. In a word I am brought into the participation of this
divine and perfect righteousness by having part in death unto sin; it is
impossible therefore that it should be to live in it. Here it is not duty that
is spoken of
but the nature of the thing. I cannot die to a thing in order to
live in it. The doctrine itself refutes as absolute nonsense the argument of
the flesh
which under the pretence of righteousness will not recognise our
need of grace. [9]
[1] Not
that the body of course is yet renewed.
[2] I
reject entirely the interpretation "because we have been justified."
It is not the force of the Greek
and by excluding faith from our being
justified contradicts the beginning of chapter 5.
[3] The
word is emphatic in the original
('eautou') His own love
v. 8.
[4] The
word "imputed" in this passage (chap. 5:13) is not the same as
righteousness imputed
or faith imputed for righteousness. It means an act (or
sum) put to the account of another
not esteeming the person to be such or
such.
[5] This
is a quotation from Hosea 6:7 according to its true sense
which accuses Israel
of having done the same thing as Adam. "But they
like Adam
have
transgressed the covenant."
[6] The
same distinction
with the same difference in the preposition
is found in
connection with the righteousness of God
when the apostle speaks of the
efficacy of the blood: only he points out who the many are
because the object
of faith is presented rather than the efficacy of the work
although this is
supposed
chapter 3:22 ('oikaiosune de Theou dia pisteoos Iesou Christou eis
pantas
kai epi pantas tous pisteuontas' LIT: "righteousness of God by
faith of Jesus Christ towards all and upon all those who believe"); unto
all
and upon all believers. So here it was by one offence ('eis pantas' LIT: "towards
all
") and then the many connected with Christ are constituted righteous
by His obedience.
[7] Not
sin. Sin was already there; the law made each of its motions a positive
offence.
[8] This
does not refer simply to bearing our sins: that is the subject of the first
part of the epistle. The condition in which we were
as a whole race
was that
of fallen sinful Adam. Christ the sinless One came and stood for us and God's
glory substitutively; that is
as a sacrifice in that place
He was made sin
underwent the forsaking of God
and
glorifying God
died in and to the place
to the whole condition of being
in which we were
and in which
as made sin
He stood for us before God. This work
though done as and for man
I doubt not
goes farther than our salvation. He appeared to put away sin by the sacrifice
of Himself. He takes away
as God's Lamb
the sin of the world. His sacrifice
is the basis of the condition of that new heaven and new earth wherein dwelleth
righteousness.
[9]
Note
we are not here viewed as risen with Christ; the believer being always
viewed here
as I have said
as being on the earth
though alive in Christ and
justified
it is used as a ground for practice and walk here.
── John Darby《Synopsis of Romans》
Romans 5
Chapter Contents
The happy effects of justification through faith in the
righteousness of Christ. (1-5) That we are reconciled by his blood. (6-11) The
fall of Adam brought all mankind into sin and death. (12-14) The grace of God
through the righteousness of Christ
has more power to bring salvation
than
Adam's sin had to bring misery
(15-19) as grace did superabound. (20
21)
Commentary on Romans 5:1-5
(Read Romans 5:1-5)
A blessed change takes place in the sinner's state
when
he becomes a true believer
whatever he has been. Being justified by faith he
has peace with God. The holy
righteous God
cannot be at peace with a sinner
while under the guilt of sin. Justification takes away the guilt
and so makes
way for peace. This is through our Lord Jesus Christ; through him as the great
Peace-maker
the Mediator between God and man. The saints' happy state is a
state of grace. Into this grace we are brought
which teaches that we were not
born in this state. We could not have got into it of ourselves
but we are led
into it
as pardoned offenders. Therein we stand
a posture that denotes
perseverance; we stand firm and safe
upheld by the power of the enemy. And
those who have hope for the glory of God hereafter
have enough to rejoice in
now. Tribulation worketh patience
not in and of itself
but the powerful grace
of God working in and with the tribulation. Patient sufferers have most of the
Divine consolations
which abound as afflictions abound. It works needful
experience of ourselves. This hope will not disappoint
because it is sealed
with the Holy Spirit as a Spirit of love. It is the gracious work of the
blessed Spirit to shed abroad the love of God in the hearts of all the saints.
A right sense of God's love to us
will make us not ashamed
either of our
hope
or of our sufferings for him.
Commentary on Romans 5:6-11
(Read Romans 5:6-11)
Christ died for sinners; not only such as were useless
but such as were guilty and hateful; such that their everlasting destruction
would be to the glory of God's justice. Christ died to save us
not in our
sins
but from our sins; and we were yet sinners when he died for us. Nay
the
carnal mind is not only an enemy to God
but enmity itself
Romans 8:7; Colossians 1:21. But God designed to deliver
from sin
and to work a great change. While the sinful state continues
God
loathes the sinner
and the sinner loathes God
Zechariah 11:8. And that for such as these
Christ should die
is a mystery; no other such an instance of love is known
so
that it may well be the employment of eternity to adore and wonder at it.
Again; what idea had the apostle when he supposed the case of some one dying
for a righteous man? And yet he only put it as a thing that might be. Was it
not the undergoing this suffering
that the person intended to be benefitted
might be released therefrom? But from what are believers in Christ released by
his death? Not from bodily death; for that they all do and must endure. The
evil
from which the deliverance could be effected only in this astonishing
manner
must be more dreadful than natural death. There is no evil
to which
the argument can be applied
except that which the apostle actually affirms
sin
and wrath
the punishment of sin
determined by the unerring justice of
God. And if
by Divine grace
they were thus brought to repent
and to believe
in Christ
and thus were justified by the price of his bloodshedding
and by
faith in that atonement
much more through Him who died for them and rose
again
would they be kept from falling under the power of sin and Satan
or
departing finally from him. The living Lord of all
will complete the purpose
of his dying love
by saving all true believers to the uttermost. Having such a
pledge of salvation in the love of God through Christ
the apostle declared
that believers not only rejoiced in the hope of heaven
and even in their
tribulations for Christ's sake
but they gloried in God also
as their
unchangeable Friend and all-sufficient Portion
through Christ only.
Commentary on Romans 5:12-14
(Read Romans 5:12-14)
The design of what follows is plain. It is to exalt our
views respecting the blessings Christ has procured for us
by comparing them
with the evil which followed upon the fall of our first father; and by showing
that these blessings not only extend to the removal of these evils
but far
beyond. Adam sinning
his nature became guilty and corrupted
and so came to
his children. Thus in him all have sinned. And death is by sin; for death is
the wages of sin. Then entered all that misery which is the due desert of sin;
temporal
spiritual
eternal death. If Adam had not sinned
he had not died; but
a sentence of death was passed
as upon a criminal; it passed through all men
as an infectious disease that none escape. In proof of our union with Adam
and
our part in his first transgression
observe
that sin prevailed in the world
for many ages before the giving of the law by Moses. And death reigned in that
long time
not only over adults who wilfully sinned
but also over multitudes
of infants
which shows that they had fallen in Adam under condemnation
and
that the sin of Adam extended to all his posterity. He was a figure or type of
Him that was to come as Surety of a new covenant
for all who are related to
Him.
Commentary on Romans 5:15-19
(Read Romans 5:15-19)
Through one man's offence
all mankind are exposed to
eternal condemnation. But the grace and mercy of God
and the free gift of
righteousness and salvation
are through Jesus Christ
as man: yet the Lord
from heaven has brought the multitude of believers into a more safe and exalted
state than that from which they fell in Adam. This free gift did not place them
anew in a state of trial
but fixed them in a state of justification
as Adam
would have been placed
had he stood. Notwithstanding the differences
there is
a striking similarity. As by the offence of one
sin and death prevailed to the
condemnation of all men
so by the righteousness of one
grace prevailed to the
justification of all related to Christ by faith. Through the grace of God
the
gift by grace has abounded to many through Christ; yet multitudes choose to
remain under the dominion of sin and death
rather than to apply for the
blessings of the reign of grace. But Christ will in nowise cast out any who are
willing to come to him.
Commentary on Romans 5:20
21
(Read Romans 5:20
21)
By Christ and his righteousness
we have more and greater
privileges than we lost by the offence of Adam. The moral law showed that many
thoughts
tempers
words
and actions
were sinful
thus transgressions were
multiplied. Not making sin to abound the more
but discovering the sinfulness
of it
even as the letting in a clearer light into a room
discovers the dust
and filth which were there before
but were not seen. The sin of Adam
and the
effect of corruption in us
are the abounding of that offence which appeared on
the entrance of the law. And the terrors of the law make gospel comforts the
more sweet. Thus God the Holy Spirit has
by the blessed apostle
delivered to
us a most important truth
full of consolation
suited to our need as sinners.
Whatever one may have above another
every man is a sinner against God
stands
condemned by the law
and needs pardon. A righteousness that is to justify
cannot be made up of a mixture of sin and holiness. There can be no title to an
eternal reward without a pure and spotless righteousness: let us look for it
even to the righteousness of Christ.
── Matthew Henry《Concise Commentary on Romans》
Romans 5
Verse 1
[1]
Therefore being justified by faith
we have peace with God through our Lord
Jesus Christ:
Being justified by faith — This is the sum of the preceding chapters.
We have peace with God — Being enemies to God no longer
Romans 5:10; neither fearing his wrath
Romans 5:9. We have peace
hope
love
and power
over sin
the sum of the fifth
sixth
seventh
and eighth chapters. These are
the fruits of justifying faith: where these are not
that faith is not.
Verse 2
[2] By whom also we have access by faith into this grace wherein we stand
and
rejoice in hope of the glory of God.
Into this grace —
This state of favour.
Verse 3
[3] And
not only so
but we glory in tribulations also: knowing that tribulation
worketh patience;
We glory in tribulations also — Which we are so far from esteeming a mark of God's displeasure
that we
receive them as tokens of his fatherly love
whereby we are prepared for a more
exalted happiness. The Jews objected to the persecuted state of the Christians
as inconsistent with the people of the Messiah. It is therefore with great propriety
that the apostle so often mentions the blessings arising from this very thing.
Verse 4
[4] And
patience
experience; and experience
hope:
And patience works more experience of the
sincerity of our grace
and of God's power and faithfulness.
Verse 5
[5] And hope maketh not ashamed; because the love of God is shed abroad in our
hearts by the Holy Ghost which is given unto us.
Hope shameth us not —
That is
gives us the highest glorying. We glory in this our hope
because the
love of God is shed abroad in our hearts - The divine conviction of God's love
to us
and that love to God which is both the earnest and the beginning of
heaven.
By the Holy Ghost —
The efficient cause of all these present blessings
and the earnest of those to
come.
Verse 6
[6] For
when we were yet without strength
in due time Christ died for the ungodly.
How can we now doubt of God's love? For when
we were without strength - Either to think
will
or do anything good.
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 — Not only to set them a pattern
or to procure them power to follow it.
It does not appear that this expression
of dying for any one
has any other signification
than that of rescuing the life of another by laying down our own.
Verse 7
[7] For
scarcely for a righteous man will one die: yet peradventure for a good man some
would even dare to die.
A just man —
One who gives to all what is strictly their due The good man - One who is
eminently holy; full of love
of compassion
kindness
mildness
of every
heavenly and amiable temper.
Perhaps-one-would-even-dare to die — Every word increases the strangeness of the thing
and declares even
this to be something great and unusual.
Verse 8
[8] But
God commendeth his love toward us
in that
while we were yet sinners
Christ
died for us.
But God recommendeth — A most elegant expression. Those are wont to be recommended to us
who
were before either unknown to
or alienated from
us.
While we were sinners — So far from being good
that we were not even just.
Verse 9
[9] Much
more then
being now justified by his blood
we shall be saved from wrath
through him.
By his blood — By
his bloodshedding.
We shall be saved from wrath through him — That is
from all the effects of the wrath of God. But is there then
wrath in God? Is not wrath a human passion? And how can this human passion be
in God? We may answer this by another question: Is not love a human passion?
And how can this human passion be in God? But to answer directly: wrath in man
and so love in man
is a human passion. But wrath in God is not a human
passion; nor is love
as it is in God. Therefore the inspired writers ascribe
both the one and the other to God only in an analogical sense.
Verse 10
[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.
If — As sure as; so the
word frequently signifies; particularly in this and the eighth chapter.
We shalt be saved —
Sanctified and glorified.
Through his life —
Who "ever liveth to make intercession for us."
Verse 11
[11] And
not only so
but we also joy in God through our Lord Jesus Christ
by whom we
have now received the atonement.
And not only so
but we also glory — The whole sentence
from the third to the eleventh verse
may be taken
together thus: We not only "rejoice in hope of the glory of God
" but
also in the midst of tribulations we glory in God himself through our Lord
Jesus Christ
by whom we have now received the reconciliation.
Verse 12
[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:
Therefore —
This refers to all the preceding discourse; from which the apostle infers what
follows. He does not therefore properly make a digression
but returns to speak
again of sin and of righteousness.
As by one man —
Adam; who is mentioned
and not Eve
as being the representative of mankind.
Sin entered into the world — Actual sin
and its consequence
a sinful nature.
And death —
With all its attendants. It entered into the world when it entered into being;
for till then it did not exist.
By sin —
Therefore it could not enter before sin.
Even so —
Namely
by one man.
In that — So
the word is used also
2 Corinthians 5:4.
All sinned — In
Adam. These words assign the reason why death came upon all men; infants
themselves not excepted
in that all sinned.
Verse 13
[13] (For
until the law sin was in the world: but sin is not imputed when there is no
law.
For until the law sin was in the world-All
I
say
had sinned
for sin was in the world long before the written law; but
I
grant
sin is not so much imputed
nor so severely punished by God
where there
is no express law to convince men of it. Yet that all had sinned
even then
appears in that all died.
Verse 14
[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.
Death reigned —
And how vast is his kingdom! Scarce can we find any king who has as many
subjects
as are the kings whom he hath conquered.
Even over them that had not sinned after the
likeness of Adam's transgression — Even over infants who
had never sinned
as Adam did
in their own persons; and over others who had
not
like him
sinned against an express law.
Who is the figure of him that was to come — Each of them being a public person
and a federal head of mankind. The
one
the fountain of sin and death to mankind by his offence; the other
of
righteousness and life by his free gift. Thus far the apostle shows the
agreement between the first and second Adam: afterward he shows the differences
between them. The agreement may be summed up thus: As by one man sin entered
into the world
and death by sin; so by one man righteousness entered into the
world
and life by righteousness. As death passed upon all men
in that all had
sinned; so life passed upon all men
(who are in the second Adam by faith
) in
that all are justified. And as death through the sin of the first Adam reigned
even over them who had not sinned after the likeness of Adam's transgression;
so through the righteousness of Christ
even those who have not obeyed
after
the likeness of his obedience
shall reign in life. We may add
As the sin of
Adam
without the sins which we afterwards committed
brought us death ; so the
righteousness of Christ
without the good works which we afterwards perform
brings us life: although still every good
as well as evil
work
will receive
its due reward.
Verse 15
[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.
Yet not —
St. Paul now describes the difference between Adam and Christ; and that much
more directly and expressly than the agreement between them. Now the fall and
the free gift differ
1. In amplitude
Romans 5:15. 2. He from whom sin came
and He
from whom the free gift came
termed also "the gift of righteousness
"
differ in power
Romans 5:16. 3. The reason of both is subjoined
Romans 5:17. 4. This premised
the offence and
the free gift are compared
with regard to their effect
Romans 5:18
and with regard to their cause
Romans 5:19.
Verse 16
[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.
The sentence was by one offence to Adam's
condemnation — Occasioning the sentence of death to pass
upon him
which
by consequence
overwhelmed his posterity.
But the free gift is of many offences unto
justification — Unto the purchasing it for all men
notwithstanding many offences.
Verse 17
[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.)
There is a difference between grace and the
gift. Grace is opposed to the offence; the gift
to death
being the gift of
life.
Verse 18
[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.
Justification of life — Is that sentence of God
by which a sinner under sentence of death is
adjudged to life.
Verse 19
[19] For
as by one man's disobedience many were made sinners
so by the obedience of one
shall many be made righteous.
As by the disobedience of one man many (that
is
all men) were constituted sinners - Being then in the loins of their first
parent
the common head and representative of them all.
So by the obedience of one — By his obedience unto death; by his dying for us.
Many —
All that believe.
Shall be constituted righteous — Justified
pardoned.
Verse 20
[20]
Moreover the law entered
that the offence might abound. But where sin
abounded
grace did much more abound:
The law came in between — The offence and the free gift.
That the offence might abound — That is
the consequence (not the design) of the law's coming in was
not the taking away of sin
but the increase of it.
Yet where sin abounded
grace did much more
abound — Not only in the remission of that sin
which Adam brought on us
but of all our own; not only in remission of sins
but
infusion of holiness; not only in deliverance from death
but admission to
everlasting life
a far more noble and excellent life than that which we lost
by Adam's fall.
Verse 21
[21] That
as sin hath reigned unto death
even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord.
That as sin had reigned-so grace also might
reign — Which could not reign before the fall;
before man had sinned.
Through righteousness to eternal life by
Jesus Christ our Lord — Here is pointed out the source of all our
blessings
the rich and free grace of God. The meritorious cause; not any works
of righteousness of man
but the alone merits of our Lord Jesus Christ. The
effect or end of all; not only pardon
but life; divine life
leading to glory.
── John Wesley《Explanatory Notes on Romans》
Chapter 5. Two Kings
Death Through
Adam
Life Through Christ
I. Blessings of
Justification
II. Through the
One Man
Adam
III. Through
the One Man
Christ
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Five General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To appreciate the blessings that accompany justification 2) To comprehend more fully the grace offered through Jesus Christ SUMMARY
Having substantiated his thesis of "justification by faith" withevidence from the Old Testament
Paul now discusses the blessings ofsuch justification. First
there is peace with God (1). Second
wehave access to grace in which we stand (2a ). Third
there is cause forrejoicing in hope
so that we can glory even in tribulations (2b-4).Fourth
there is God's love which He first demonstrated with the giftof His Son (5-8). Finally
there is salvation from God's wrath (9).All of this is made possible when we are reconciled to God through thedeath of His Son and should be the basis for endless rejoicing (10-11). To explain further the way in which salvation is made possible
Paul compares Christ to Adam. Through one man
Adam
sin and death entered the world
and the consequences have led to the death of many. In a similar way
through one man
Christ
many may now become righteous.Through Jesus' death on the cross
justification is made possible for many (12-19). Upon comparing Christ with Adam
Paul briefly mentions that with the entering in of law sin abounded. But the increase of sin has been adequately answered by the grace offered in Jesus Christ (20-21). OUTLINE
I. THE BLESSINGS OF JUSTIFICATION (1-11)
A. PEACE WITH GOD (1) B. ACCESS TO GRACE IN WHICH WE STAND (2a ) C. REJOICING IN HOPE
EVEN IN TRIBULATIONS (2b-4) 1. Joy in anticipating God's glory (2b) 2. Joy in tribulation
knowing even it results in more hope (3-4) a. For tribulation produces perseverance (3b) b. And perseverance develops character (4a ) c. Such character gives one hope (4b) D. GOD'S LOVE IN OUR HEARTS (5-8) 1. The assurance our hope will not be disappointed (5a ) 2. Poured out by the Holy Spirit (5b) 3. Demonstrated by Christ's death while we were yet sinners (6-8) E. SALVATION FROM GOD'S WRATH (9-11) 1. Through Jesus
just as we have been justified by His blood (9) 2. Saved by His life
just as we were reconciled by His death (10) 3. The basis for us to rejoice (11) II. COMPARING CHRIST WITH ADAM (12-21)
A. ADAM AND THE CONSEQUENCE OF HIS ACTIONS (12-14) 1. Through Adam
sin entered the world
and death as a consequence (12a ) 2. Thus death spread
for all sinned (12b) 3. From the time of Adam to Moses
death reigned
even over those who had not sinned like Adam did (13-14) B. ADAM AND CHRIST COMPARED (15-19) 1. Adam's offense brought many deaths
Christ's grace abounds even more (15) 2. One offense produced the judgment of condemnation
but many offenses produced the free gift of justification (16) 3. By Adam's offense death reigns
but those who receive the gift of righteousness will reign in life through Christ (17) 4. Summary (18-19) a. Through Adam's offense judgment came to all men
resulting in condemnation (18a ) b. Through Christ's act grace came to all
resulting in justification of life (18b) c. By Adam's disobedience many were made sinners (19a ) d. By Christ's obedience many will be made righteous (19b) C. THE RELATIONSHIP OF LAW
SIN AND GRACE (20-21) 1. Law entered that sin might abound
but grace abounds much more (20) 2. Just as sin reigned in death
so grace reigns through righteousness to eternal life through Christ (21) WORDS TO PONDER
reconciliation - the act of bringing peace between two parties (e.g.
between man and God) transgression - violation of law; sin
death - physically: separation of body and spirit;
spiritually: separation between man and God eternal life - the alternative to spiritual death a result of
justification REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- The Blessings Of Justification (1-11) - Comparing Christ With Adam (12-21) 2) Name some benefits we enjoy as the result of justification (1-2)
- Peace with God
access to grace
rejoicing in hope 3) Why can Christians rejoice even in the middle of trials? (3-5)
- Knowing trials can produce perseverance
character and hope 4) How did God demonstrate His love for us? (6-8)
- By having Christ die for us when we were still sinners 5) What in addition to Jesus' death is involved in our ultimatesalvation? (10)
- His present life
which saves us from the wrath to come 6) What was the consequence of Adam's sin upon all men? (12)
- Death (I understand Paul to mean physical death; to see why
I highly recommend Moses Lard's commentary on this passage. Commentaries by J. W. McGarvey and David Lipscomb take a similar view. For the view that spiritual death is under consideration
see Robert L. Whiteside's commentary.) 7) What comparison is made between Adam and Christ? (12-19)
- Just as Adam through his sin brought physical death to all
so Christ through His obedience will give life to all (through the resurrection - cf. 1 Co 15:21-22) - But Christ does even more; to those who will receive it
he offers "an abundance of grace and the gift of righteousness" so they can reign in life through Jesus (cf. v. 17) 8) Which has abounded more: sin or grace? (20)
- Grace
－－《Executable
Outlines》
Two Kings
Death Through Adam
Life Through Christ
I.
Blessings
of Justification
1.
Peace
with God
2.
Pour
Out God’s Love into Our Hearts
3.
Rejoice
in God
II.Through the One Man
Adam
1.
Sin
Entered the World
2.
Death
Reigned
3.
Through
the Disobedience of the One Man
III.
Through
the One Man
Christ
1.
God’s
Grace and the Gift
2.
Life
Reigns
3.
Through
the Obedience of the One Man
－－ Chih-Hsin
Chang《An Outline of The New Testament》