Introductory remarks:
Paul continues in chapter five by explaining to the reader who has read this epistle to this point, that now that the sin question has been answered once and for all, and that all believers stand justified forever before the Father, he now explains the benefits in salvation. "We have peace with God and can rejoice even in bad times because if God loved us enough when we were enemies to send Christ to die for us, than now that we are reconciled, His love will saves us. Death through sin passed to all men through Adam, life passes to all through the obedience of Christ" (Brenda's Survey of Romans). This chapter may be outlined as follows: Results of justification vv. 1-11; Adam and Christ vv. 12-21.
Results of Justification
Verse 1, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ."
LGT "Having been justified therefore by faith, we should have peace with God through our Lord Jesus Christ."
Having been justified therefore by faith we should have peace: The first benefit Paul mentions of being justified by faith in the Lord Jesus Christ is Peace. The correct reading of this verse is we should have peace or let us have peace. The peace of God that passes all understanding has taken me a lifetime to understand, and I still haven't nailed it. The times that I believe I do understand this peace has come when I learn Bible doctrine. The peace that Paul is teaching here is the peace of knowing we are no longer enemies of God, but in a state of reconciliation, because Christ has made peace with God for us through the cross.
Verse 2, "By whom also we have access by faith into the grace wherein we stand, and rejoice in hope of the glory of God."
LGT "Through whom also we have had access [by faith] into this grace in which we stand and let us boast in hope of the glory of God."
Through whom also we have had access by faith: the verb "have" is a perfect active indicative verb have had, meaning it was made possible through faith in the Lord Jesus Christ, at the moment we believed in Christ in the past, and we still have access to the Father through prayer. Into this grace wherein we stand: our justification is a state of grace through faith in which we stand perfect before God the Father now, and will throughout all eternity. And let us boast in hope of the glory of God: this is the only boasting acceptable to God, that is, in the glory He bestows on all who believe. All believers have this blessed hope, that is, assurance that we all will be trophies of His divine grace through faith in the Lord Jesus Christ. Christ did not pursue us based on our merits, but upon His own merit that He might make us saints, that God the Father might overwhelm us with His glory.
Verses 3, 4, "And not only so, but we glory in tribulation also: knowing that tribulation worketh patience; and patience experience; and experience, hope."
LGT "And not only [so], but also let us boast in the tribulations, knowing that tribulation works out endurance, and the endurance proof, and the proof hope:"
But also let us boast in the tribulations: tribulations has the article so it is referring to the tribulations that all believers will and must face. Calvin wrote: "To prove this he takes his argument from the effects, and adopts a remarkable gradation, and at last concludes, that all the sorrows we endure contribute to our salvation and final good." He goes on to say: "By the saints glory in tribulation, he is not to be understood, as though, they dreaded not, nor avoided adversities, or were not distressed with their bitterness when they happened, (for there is no patience when there is no feeling of bitterness;) but as in their grief and sorrow they are not without great consolation, because they regard that whatever they bear is dispensed to them for good by the hand of a most indulgent Father, they are justly said to glory: for whenever salvation is promoted, there is not wanting a reason for glorying."
Knowing that tribulation works out endurance: this is a learned behavior; suffering can cause complaints, but if kept in its proper perspective, that is, that all things work together for good to those who love the Lord, the believer can endure any and all tribulations; it takes spiritual maturity to keep everything it its proper perspective. And the endurance proof: this is the effect of glorying in tribulation. The proof is the endurance produces the proof, or the outcome. And the proof hope: prolonged endurance produces hope in a future world. The longer we experience tribulation; and the more we put it in its proper perspective that it is working for the believer's good, the more we look forward to heaven when all tears shall be removed.
Verse 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."
LGT "And the hope does not put to shame, because the love of God has been poured out in our hearts by the Holy Spirit which was given to us."
And the hope does not put to shame: this hope is different from the hope of verse two. The hope of verse two is based on the certainty of God's Word; this hope is brought about by the Holy Spirit through every day experience. This hope will never make us ashamed nor will it disappoint. Because the love of God: that is, not our love for God, but His love for us. Has been poured out in our hearts: no matter the situation, God will take us through by His grace, and the experience will not only be an encouragement to us, but God will pour out His love in our hearts that we are able to say with Paul; "Whatever state I am in, I have found contentment." All things do work together for our good to all of God's family. By the Holy Spirit which was given to us: the moment we received Christ as our Savior, we were baptized with the Holy Spirit, and He came to dwell with us, never to leave nor forsake us. "Paul is teaching here that the true fountain of all love is, when the faithful are convinced that they are loved by God, and that they are not slightly touched with this conviction, but have their souls thoroughly imbued [filled] with it" (Calvin).
Verse 6, "For when we were yet without strength, in due time Christ died for the ungodly."
LGT "While we being yet without strength, in due season Christ died on behalf of [the] ungodly."
While we being yet without strength: this time of weakness must mean when we were yet to be reconciled to God; all unsaved sinners are weak in that all they can do is sin, for they have no power to even look towards God and do what is right. In due season Christ died on behalf of the ungodly: this phrase is full of God's grace; if Christ reconciled sinners to God how much more is He able to keep us safe once He has saved us. Christ came at the most convenient time, that is, in due season, appointed by the Father. God so loved the world that He sent his Son to die on behalf of or instead of our having to die for our sins. The only reason a sinner will go to hell is for rejecting the Son who died on their behalf.
Verse 7, "For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die."
LGT "For hardly for a just [man] will any one die: for on behalf of the good [man] perhaps someone might even dare to die;"
For hardly for a just man will any one die: what Paul is saying in this verse is that mankind is hardly willing to lay down his life for a just man, but perhaps for a good man. A just man is one who keeps the laws of God and man; but a good man is someone who does well to others out of love. For on behalf of the good man perhaps someone might even dare to die: "Greater love hath no man than this, that a man lay down his life for friends" (John 15:13). Paul's object here is to contrast human viewpoint with divine viewpoint; man would rarely lay down his life even for a good man, while Christ laid down his life for the vilest of all sinners.
Verse 8, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
LGT "But God commends His own love to us, that we still being sinners, Christ died on our behalf."
But God commends His own love to us: God continually exhibits and confirms His own love to us in this magnificent manner. That we still being sinners: that is, we being enemies of God. Christ died on our behalf: Christ died on the cross so that we might live eternally with Him. Christ made the supreme sacrifice ever demonstrated to mankind.
Verse 9, "Much more then, being now justified by his blood, we shall be saved from wrath through him."
LGT "Much more therefore, having been justified now by His blood, we shall be saved by Him from wrath."
Much more therefore: this is an argument from the greater to the less. Having been justified now by His blood: since Christ has imputed His righteousness on us, we are now protected from any future wrath. As McGee put it: "We have been saved in the past; we are now being saved from the power of sin; and we will be saved in the future from the presence of sin." We shall be saved by Him from wrath: "The fact that we are purchased by His blood, and sanctified by it, renders us sacred in the eye of God: bestows a value on us proportionate to the worth of the price of redemption; and is a pledge that He will keep that which has been dearly bought; we are saved from hell" (Barnes).
Verse 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."
LGT "For if, being enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life."
For if, being enemies: while we were yet sinners and alienated from God. We were reconciled to God through the death of His Son: it was not our task of being reconciled to God; He did it by sending His Son to purchase our salvation by His own blood. Much more, having been reconciled, we shall be saved by His life: we were hated sinners as God's enemies, but now, through Christ's sacrifice, we have fellowship and are loved by God. We are now kept by the living presence of Jesus Christ in us.
Vincent defines reconciliation thus:
"The verb reconcile means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity.
In the Christian sense, the change in the relation of God and man effected through Christ. This involves a movement of God toward man with a view to breakdown man's hostility, to commend God's love and holiness to him, and to convince him of the enmity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See vv. 6, 8; 2 Cor. 5:18, 19; Eph. 1:6; 1 John 4:19. Hence the passive form of the verb [reconcile] here: we were made subjects of God's reconciling act."
Verse 11, "And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."
LGT "And not only [so], but also boasting in God through our Lord Jesus Christ, through whom now we received the reconciliation."
But also boasting in God through our Lord Jesus Christ: our glorying in God is made possible by Christ's expiation for us. We rejoice in God's character and all that it entails, for we are now able to fellowship with Him through Jesus Christ our Lord. Through whom now we receive the reconciliation: by Christ's mediation who has revealed to us God's character. We are now on equal footing with the Father because of the work of Jesus Christ; God the Father loves each one of us with the same love He has for His precious Son; is this grace or what?
Adam and Christ
Verse 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;"
LGT "For this reason, as by one man sin entered into the world, and by sin death, and thus death passed to all men, for that all sinned:"
For this reason: for the reason brought out in verses 1-11, "assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and certainty of future salvation by His life" (Robertson), that is, His present session in heaven as our Mediator, and the filling of the Holy Spirit, making present experiential sanctification possible. This sanctification, that is, being set apart unto God is possible through the mechanics of confessing sin (1 John 1:9; when we sin we lose fellowship with the Father; as soon as we name our sin to the Father we are immediately restored to fellowship; this is living the sanctified life; we should never allow our sin list to develop into a long list because the longer we let our sins slide the harder it is to confess them; now remember, confession is not telling God how sorry we are for sinning, but simply naming our sins, that is, saying about our sins the same thing God says about them; remember, confession is for our benefit, not God's benefit, because God already knows we have sinned; we need to call our sin the same thing God calls our sin for our own benefit; confessing sin is wrestling with our sins before God, because we persistently refuse to let go of those things we desire through the Lust of the eyes, the lust of the flesh, and the pride of Life; these are the threefold basis of appeal Satan used in the garden with Adam; and the same basis used in the wilderness with Christ; and it is still the threefold basis of appeal he uses with us today. As by one man sin entered the world: that one man was Adam. Adam is the federal head of the human race, and by his disobedient act, he passed his sin down to the rest of the human family. Adam has imputed sin on the human race, so we do not become sinners by sinning; we sin because we are born sinners. And by sin death: we sin because we are born sinners, but we also sin because we choose to sin; we sin by nature and by choice. God gave Adam a command not to eat of the tree of the knowledge of good and evil, and that the day he did eat he would surely die; and die he did; and men have been dying ever since. And thus death passed to all men, for that all sinned: for anyone to think they would have done different than Adam is simply not logical thinking; all men sin by nature and by choice; we all would have done exactly the same as Adam, and for this reason we need to be reconciled to God, and the imputation of the righteousness of Christ; our sin nature was imputed by the first Adam in the Garden of Eden; our righteousness was imputed on us by the second Adam, Christ dying on the cross for our sins, reconciling us to God, and making it possible for us to once again enjoy the unbroken fellowship Adam had with Christ before he sinned.
Verse 13, "(For until the law sin was in the world: but sin is not imputed when there is no law."
LGT "For until law sin was in the world, but sin is not put to account, there not being law:"
For until law sin was in the world: sin was in the world before Moses was given the law, for man was ruled by reason and conscience. But sin is not put to account, there not being law: the fact is that man has always had law; the period between Adam and Moses man was under the law of human government; they had the law of God written on their hearts, which was evidenced by nature. Man is a born sinner, and he does not become a sinner because he sins, he sins because he is a born sinner. Man had the Gospel of Jesus Christ given them by the Patriarchs, and then God gave the Law to Moses as a Schoolmaster to bring them to Christ.
Verse 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."
LGT "But death reigned from Adam until Moses even upon the one who had not sinned in the likeness of the transgression of Adam, which is a type of the coming One."
But death reigned from Adam to Moses: even though the law had not been given, death reigned, that is, death passed upon all men, so that, all men sin, because Adam's sin was imputed on the human race all died. All men are born spiritually dead, and all men must die physically because of Adam's sin; however, all men must not remain dead spiritually because of Christ's death on our behalf. In Adam all men must die; in Christ all men may live. Even upon the one who had not sinned in the likeness of the transgression of Adam: that is, they did not sin in the same way Adam sinned. Adam had a law, that is, Christ had given them a positive command not to eat of the forbidden fruit; men from Adam to Moses had the law of nature and tradition handed down from their parents. Which is a type of the coming One: Adam is a type of Christ by contrast: by Adam all die; by Christ all may live. The fact of Adam being a type of Christ can only be seen in that they both had an eternal effect on the human race.
Verse 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 of grace, which is by one man Jesus Christ, hath abounded unto many."
LGT "But [shall] not as the offence, so likewise also [be] the free gift: for if by the offence of one the many died, much more the grace of God, and the gift in grace, which [is] of the one man Jesus Christ, to the many did abound."
But shall not as the trespass: now Paul begins his contrast of the first and second Adams, that is, the fall of Adam, and the free salvation offered by Christ. Adam disobeyed God, and it is called "the Fall of Man." so like wise also [be] the free gift: this refers to the free gifts offered in the gospel of Jesus Christ, that is, the free gifts of salvation given without merit on man's part, that is, to the undeserving. For if by the offence of one many died: the many means the entire human race, both Jews and Gentiles. Paul makes this simple declaration that all die through the fall of Adam. Much more the grace of God, and the gift of grace: this is found in the mercy of God. All of God's dealing with man regarding His free gifts is bestowed in grace. Which is of the one man Jesus Christ, to the many did abound: the many used by Paul here refers to the ones who will receive this free gift, and does not refer to all mankind as the first many in the first part of this verse. It is preposterous to believe that the many here refers to all mankind. In Adam all mankind is born spiritually dead, and die physically; in Christ, the many are those who accept Jesus Christ and are quickened, that is, made alive (Eph. 2:1) spiritually. The principle, it is true, that grace is offered to all mankind; but it is also true that only the ones who accept His offer are recipients of His divine favor.
Verse 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."
LGT "And [shall] not as through one that sinned [be] the gift: for the judgment indeed [was] of one to condemnation, but the free gift is of many offences to justification."
And shall not as through one that sinned: that through the one act of Adam sinning. Be the gift: the gift is the benefit of Christ's work. For the judgment indeed was of one to condemnation: by the one act of sin the result was the condemnation. Through Adam's one act of disobedience he involved the entire human race producing condemnation. But the free gift is of many offences to justification: as the offence of Adam producing condemnation, the contrast is that Christ's work of free grace produces justification.
Barnes notes on this verse:
"The work of Christ is designed to have reference to many offences, so as to produce pardon or justification in regard to them all. But the apostle here does not intimate how this is done. He simply states the fact, without attempting in this place to explain it; and as we know that that work does not produce its effect to justify without some act on the part of the individual, are we not hence led to conclude the same respecting the condemnation for the sin of Adam? As the work of Christ does not benefit the race unless it is embraced, so does not the reasoning of the apostle imply, that the deed of Adam does not involve in criminally and ill-desert unless there be voluntary act on the part of the individual? However this may be, it is certain that the apostle has in neither case here explained the mode in which it is done. He has simply stated the fact, a fact which he did not seem to consider himself called on to explain. Neither has he affirmed that in the two cases the mode is the same. On the contrary, it is strongly implied that it is not the same, for the leading object here is to present, not an entire resemblance, but a strong contrast between the effects of the act of the sin of Adam and the work of Christ."
Verse 17, "For if by one man's offence death reigned by one; much more they which receive abundance of grace and the gift of righteousness shall reign in life by one, Jesus Christ."
LGT "For if by the offence of one death reigned by the one, much more the abundance of grace, and of receiving of the gift of righteousness, in life shall reign by the One Jesus Christ."
Where sin abounds, grace does much more abound. Through the act of one, Adam, death passed on all men; but the Grace of God through the work of One, Jesus Christ, does much more abound. The Apostle Paul does not exhaust the doctrine of imputed sin and imputed righteousness, for he simply states by contrasting the effects of the works of the first and second Adam.
Calvin adds this explanation in addition to this verse:
"By Adam's sin we are not condemned through imputation alone, as though we were punished only for the sin of another; but we suffer his punishment, because we also ourselves are guilty; for as our nature is vitiated [made weak] in him, it is regarded by God as having committed sin. But through the righteousness of Christ we are restored in a different way to salvation; for it is not said to be accepted for us, because it is in us, but because we possess Christ Himself with all the blessings, as given to us through the beautiful kindness of the Father. Hence the gift of righteousness is not a quality with which God endows us, as some absurdly explain it, but a gratuitous imputation of righteousness; for the Apostle plainly declares what he understood by the word grace. The other difference is, that the benefit of Christ does not come to all men, while Adam has involved his whole race in condemnation; and the reason of this is evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that we may come to a participation of the grace of Christ, we must be engrafted in Him by faith. Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be a man, for it dwells in flesh and blood; but in order to enjoy the righteousness of Christ, it is necessary for thee to be a believer; for a participation of Him is attained only by faith."
Verse 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."
LGT "So then as by one offence [it was] toward all men to condemnation, so also by One accomplished righteousness to all men to justification to life."
So then as by one offence it was toward all men to condemnation: the conclusion of the argument started in verse 12; the offence of Adam led to condemnation, or better put, damnation. So also by One accomplishment righteousness to all men to justification to life: by the substitutionary death of Christ on the cross all men may have life everlasting; the only requirement is faith in Christ. Adam's offence was imputed on all men, whereas Christ's righteousness is only imputed on those who believe; however, it is offered to all.
Verse 19, "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."
LGT "For as by the disobedience of the one man the many were constituted sinners, so also by the obedience of the One the many shall be constituted righteous."
Here Paul summarizes again the important doctrine of imputed sin and imputed righteousness. All men are born sinners, that is, they sin because they are sinners, and not, they are sinners because they sin. We must keep in mind that we are not only born sinners, we also are sinners by choice; in Adam all have sinned; in Christ all are made alive. As Calvin said: "lest any man arrogate [to make an undue claim] to himself innocence, let him keep the entire Law, and then see if he is innocent." Remember the Law was not given to justify a man; it was a schoolmaster to bring men to Christ for their justification. The Law kills whereas Christ gives life.
Verse 20, "Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound."
LGT "But the law came in beside, in order that the offence might abound: but where sin abounded, the grace over abounded."
But the law came in beside, in order that the offence might abound: The Law did not create sin it simply revealed it. "When God gave the Law, He gave with it a sacrificial system. Then later on Christ came to fulfill that part of it also. In other words, God has given to the human race, a lost race an opportunity to be delivered from the guilt of sins - not the nature of sin. You and I will have that old sin nature throughout our lives" (McGee). But where sin abounded, the grace over abounded: "It means that the pardoning mercy of the gospel greatly triumphed over sin, even over the Jews, though those sins were greatly aggravated by the light which they enjoyed under the advantages of divine Revelation" (Barnes).
Verse 21, "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."
LGT "That as sin reigned in death, so also the grace might reign through righteousness to eternal life, through Jesus Christ our Lord."
Denney says that this final verse has the force of a doxology. Sin reigns causing death on all men; and those who remain in the flesh it still reigns; grace reigns in all who allow it to reign unto eternal life, through Jesus Christ our Lord. "Before also Paul made the comparison betwixt Adam and Christ, here it is betwixt sin and grace, the power of one and of the other. The sum is, that as sin hath prevailed over all mankind to bring death upon man, not only temporal but eternal death, so the grace Christ prevails, and becomes effectual, to confer upon us eternal life. Righteousness; i.e. imputed or imparted. By Jesus Christ our Lord: see how sweetly the end answers the beginning of this chapter, and how Jesus Christ is both the Author and Finisher of all" (Matthew Poole).
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