ROMANS CHAPTER 5
Romans 5:1 - Therefore, having been justified
by faith, we have peace with God through our Lord Jesus Christ, 2 - through
whom also we have access by faith into this grace in which we stand, and
rejoice in hope of the glory of God.
A. "Therefore having been justified
Romans 5:3 - And not only that, but we also glory
in tribulations, knowing that tribulation produces perseverance; 4 - and
perseverance, character; and character, hope. 5 - Now hope does not disappoint,
because the love of God has been poured out in our hearts by the Holy Spirit
who was given to us.
1. Paul will talk about the results
of salvation by faith, as laid out in the two previous chapters.
B. Three things we have as a result of justification
2. Paul laid out the definition of salvation
by faith at the beginning and end of Romans. See 1:5 and 16:26. Coffman
calls these two verses, the "alpha and omega" of Romans.
1. We have peace with God through Christ
a. We have peace because that which
made us enemies, our sins, have been taken out of the way to bring us back
into a relationship with God. See Isaiah 59:1-2 and Ephesians
2. We have access to grace
b. See these passages which deal with the peace
that God has promised to Christians. See John 14:27; Ephesians 1:3; Philippians
a. This seems to refer to a continual
access to the grace of God
3. We can rejoice in hope
b. We need this grace regularly because we all
sin and fall short of the grace of God. Not only do we need forgiveness
for our past sins, we need forgiveness for those things we do after becoming
a. Notice that once again we do not
rejoice in our own ability to save ourselves or our own righteousness.
It is in the "glory of God." While there might be some room for debate,
it seems clear to me that Paul is referring to our heavenly home.
4. This a set of cumulative blessings. When we obey
the gospel we are brought into a right relationship with God, thus having
Because we have peace we have continual access to
As a result of enjoying Godís grace we can rejoice in the hope of
b. See Colossians 1:5, 27; 1 Thessalonians 1:13-14;
Titus 1:2; 2:13; 3:7
A. "And not only that, but we also glory
1. It is ironic that we can glory as
Christians as much in our tribulations as our hope of Heaven.
B. Paul give three reasons why tribulation is valuable.
2. One of the reasons we can glory in our tribulations
is that it is a sure sign that we are the children of God.
a. See 2 Timothy 3:12; John 15:20; 1
1. It produces perseverance - "the ability
to continue working in the face of strong opposition and great obstacles."
See also James 1:2-4.
2. Perseverance, in turn, produces character
- There are different translations of this word. The KJV use the word "experience."
The ASV uses "steadfastness." The NASV use the phrase "proven character."
a. Reese quotes William Barclay in giving
the sense of the original meaning. "Doikeme is used of metal which has
been passed through the fire so that everything base has been purged out
of it. (The English use the word Ďsterlingí of coinage that has been passed
through the fire.) It describes something out of which every alloy of baseness
has been eliminated. When affliction (tribulation) is met with fortitude,
out of the battle a man emerges stronger, and purer, and better and near
Verses 6-11 For when we were still without strength,
in due time Christ died for the ungodly. 7 - For scarcely for a righteous
man will one die; yet perhaps for a good man someone would even dare to
die. 8 - But God demonstrates His own love toward us, in that while we
were still sinners, Christ died for us. 9 - Much more then, having now
been justified by His blood, we shall be saved from wrath through Him.
10 - For if when 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. 11 - And not only that, but we also rejoice in God through
our Lord Jesus Christ, through whom we have now received the reconciliation.
C. "Now hope does not disappoint, because the love
of God has been poured out in our hearts by the Holy Spirit who was given
b. With this in mind it would seem that
the phrase, "proven character" would more completely describe what Paul
is seeking to tell us.
3. A purified character leaders to a stronger hope
of Heaven - The dross of the world with itís appeal has been removed from
the soul. This lead to a great confidence in Christ and a yearning for
Heaven. See 2 Corinthians 12:10
1. We have an assurance of Godís love
for us in that He has given us the Holy Spirit as a symbol of His salvation
for His children. Because of the giving of the Holy Spirit we can be assured
that our hope in Christ is valid.
2. The Holy Spirit is spoken of as an earnest
(down payment) of our salvation. See 2 Corinthians 1:21-22; 5:5).
3. Every Christians receives the indwelling of
the Holy Spirit at the point we are baptized into Christ. See Acts 2:38
and Romans 8:9.
4. Concerning this section Moses Lard says, "The
argument on hope, then, stands thus: The Holy Spirit is given to us as
an earnest of our future inheritance. Ephesians 1: 14, 15. By this Spirit
our hearts are filled with love. In these facts we have both proof and
pledge that God will invest us with what we hope for. This hope then will
not disappoint us. Therefore it neither now makes us ashamed, nor will
A. "For when we were still without strength,
in due time Christ died for the ungodly."
1. It is this interpreterís view that
the For connects our hope with the reason for our hope, namely the fact
that Jesus died for us when we were still unable to do anything to deserve
B. "For scarcely for a righteous man will one die;
yet perhaps for a good man someone would even dare to die."
2. The phrase "without strength" literally means
"more feeble, impotent, sick, without strength, weak."
3. "In due time" is very similar to Galatians
4:4, "But when the fullness of the time had come, God sent forth His Son,
born of a woman, born under the law."
4. Those who were "ungodly" and those who are
"without strength" are to same persons. We are ungodly because the greatest
personal righteousness is wickedness compared to the absolute righteousness
of God (Isaiah 64:6). We are without strength in that we are unable, on
our own, to appropriate salvation (Ephesians 2:7-9; Titus 3:5).
1. People will sometimes sacrifice their
lives from someone they love, but it is not the norm. In most cases people
will not die for another. It is the exception.
C. "But God demonstrates His own love toward us,
in that while we were still sinners, Christ died for us."
1. Godís love goes far beyond anything
known to mankind. He gave His Son to die for those who had rebelled against
Him, those who were alienated from him, those who hated Him.
D. "Much more then, having now been justified by
His blood, we shall be saved from wrath through Him."
2. The New Testament describes the greatness
and glory of the love of God. See John 3:16; Ephesians 2:4-5; 1 John 3:1;
3. This is the same kind of caring, sacrificial
love that we are to have (1 John 4:7-11),
1. In His love God provided a means
whereby we could again be in fellowship with Him. It is through the shedding
of the blood of Jesus. It is not just through Jesusí good life that mankind
is freed from the stain of sin. It is through the shedding of his blood
that we are freed. See also Matthew 26:28; Acts 20:28; Colossians 1:20;
1 Peter 1:18-19.
E. "For if when 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."
2. This, of course, does not explain how we are
saved by the blood of Jesus. We must look to other passages to explain
this. Fortunately, we have been given that answer by the Holy Spirit. In
Acts 22:16 Saul of Tarsus is told, "'And now why are you waiting? Arise
and be baptized, and wash away your sins, calling on the name of the Lord."
When we remember that the Lord himself says that his blood would be shed
"for the remission of sins" it is easy to see what the Holy Spirit intended
to teach us. One is cleansed from their sins by the blood of Jesus as the
point in which they are immersed into Christ. This can also be readily
in Paulís discussion of baptism in Romans 6:3-4.
3. It is through the blood of Jesus that we are
now free from the judgement of God which will be justly meted out upon
all those who have rebelled against Him. See 2 Thessalonians 1:7-9.
a. A picture of this is seen in the
first Passover. The Passover lamb was slain and itís blood what placed
on the doorposts of each house of the Israelites. When the destroyer passed
through Egypt to kill each first born it passed over each house where the
blood was placed. This is the significance of Paulís statement in 1 Corinthians
5:7 that Jesus is our "Passover lamb."
1. This is basically a restatement of
what Paul has just said. We were enemies of God but were reconciled back
to God by the atoning death of Jesus Christ.
F. "And not only that, but we also rejoice in God
through our Lord Jesus Christ, through whom we have now received the reconciliation."
2. "Saved by his life" seems to suggest two possible
explanations, both of which Paul might have been intending to impart.
a. It could refer to salvation being
possible because of Jesus not only dying on the cross but his resurrection
and conquest over death. See John 14:18-20.
b. It is also possibly referring to Christís
continual work for the Christian in the church.
c. It is quite likely that Paul meant both of
1. All that God has done for us through
His Son Jesus should cause us to rejoice in Him. There should be a joy
and happiness at the prospect of serving such a loving, caring, and giving
a. Benjamin Franklin, famed gospel preachers,
described that joy this say. "To rejoice in God is to rejoice in him as
our Father, as having forgiven our sins, and filled us with hope of eternal
life. It is to rejoice in the sublimest of beings, for the sublimest of
reasons, and in view of the sublimest of ends."
Jesus and Adam
b. See also Psalm 33:21; 34:3
2. We can rejoice in God because we have received
reconciliation with God. We are no longer enemies of our heavenly father,
which we became when we sinned, but have become innocent and sinless as
before the fall.
a. Atonement comes from the Greek word
katallage, "exchange (fig. adjustment), i.e. restoration to (the divine)
favor:--atonement, reconciliation (-ing)."
Note: The balance of the chapter is taken up
in the comparison of Adamís sin verses Jesusí death on the cross. It has
been truly said that Adam is a type of Christ, although they are most striking
in the points of contrast.
A. Adam is the father and head of the
Human Race - Christ is the spiritual head and progenitor of the saved.
Verses 12-14 Therefore, just as through one man
sin entered the world, and death through sin, and thus death spread to
all men, because all 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 those who had not sinned according to the
likeness of the transgression of Adam, who is a type of Him who was to
B. Adam brought shame and death upon mankind
- Christ made possible life and glory for mankind.
C. Adamís bride was taken from him in sleep -
Christís bride was purchased from him in his sleep of death.
D. Adamís one recorded sin brought him ruin -
Christís sinless life made a way for him to die for mankind.
E. Death followed Adam act - Life followed Christís
A. "Therefore, just as through one man
sin entered the world, and death through sin, and thus death spread to
all men, because all sinned"
Verses 15-19 But the free gift is not like the
offense. For if by the one man's offense many died, much more the grace
of God and the gift by the grace of the one Man, Jesus Christ, abounded
to many. 16 - And the gift is not like that which came through the one
who sinned. For the judgment which came from one offense resulted in condemnation,
but the free gift which came from many offenses resulted in justification.
17 - For if by the one man's offense death reigned through the one, much
more those who receive abundance of grace and of the gift of righteousness
will reign in life through the One, Jesus Christ.) 18 - Therefore, as through
one man's offense judgment came to all men, resulting in condemnation,
even so through one Man's righteous act the free gift came to all men,
resulting in justification of life. 19 - For as by one man's disobedience
many were made sinners, so also by one Man's obedience many will be made
1. Through Adamís first transgression
sin and death was passed upon mankind. Because Adam sinned all mankind
was cut off from the tree of life and thus everyone after Adam became subject
to physical death. We have suffered the consequences of Adamís sin,
but we have not inherited the guilt of Adamís sin. Sin entered the
world through Adam, but it was each man decision to rebel against God that
causes us to be lost.
B. (For until the law sin was in the world, but
sin is not imputed when there is no law.
2. This naturally means all mankind who is in
a position to commit sin have fallen into its clutches. Babies and small
children who have no understanding of sin cannot be sinners, neither can
an adult who does not have the mental capacity to understand sin. See Ezekiel
18:20 and 1 John 3:4 (KJV).
3. There is some debate concerning whether death
in verse 12 is physical or spiritual death. While most commentators (even
gospel preacher) believe it must mean physical death, I am convinced that
it must mean spiritual death. The passage cited by many, Genesis 2:17,
seems to refer to being cut off from God in spiritual death. Many will
assert that this surely meant physical death to Adam. How do we know that?
Adam had suffered or witnessed neither physical or spiritual death.
a. Physical death is surely a byproduct
of Adamís sin. He was cut off from the tree of life, thus insuring his
eventual physical death. But the last part of verse 12 explains the death
referred to. The same group that death has spread to is the same group
who has sinned.
1. We need to keep in mind that Paul
has been talking about the position of the Law of Moses in the scheme redemption.
C. "Nevertheless death reigned from Adam to Moses,
even over those who had not sinned according to the likeness of the transgression
2. This clearly shows that there was a law in
effect before the Law of Moses. It was a "patriarchal system, where God
spoke to mankind through heads of households and received the worship of
mankind through sacrifices. There was clearly a moral law in place. Noah
was warned about the taking of innocent human life, Sodom and Gomorrah
was destroyed for wickedness, and Joseph understood that he would be sinning
against God in an act of adultery.
1. Even though there was no written
law, men continued to sin against God. God gave personal commandment personally,
and through father, prophets, and priests.
2. Men continued to sin, and, as a punishment,
they were cut off from God. Only a relative handful, i.e. Enoch, Noah,
Abraham, Jacob, Joseph, etc, were saved because of their faith in Jehovah.
3. The last part of this passage concerning
the "likeness of the transgression of Adam" seems to refer to type of Adamís
sin. The command and warning about the sin were direct, eat and die. It
is likely Paul is referring to this "sin" as the one which mankind had
not committed from Adam to Moses.
D. "who is a type of Him who was to come"
a. This would seem quite sensible when
one realizes that the Law of Moses was a codified record of commandments
and warning concerning transgression.
1. Adam is a type (shadow of ) Christ
who was to come.
2. While there are many points of similarities
and contrasts between Adam and Christ, the one most prominent is the one
which Paul will discuss in the next few verses. Just as Adamís one sin
brought sin and death (separation from God) into the world, the righteous
act of one man, Christ, would many be brought back to spiritual life.
A. "But the free gift is not like the
1. Christís sacrifice is different from
Adamís sin. Paul is going to emphasize the nature of grace in this section.
Adam got what he deserved, justice. He was warned, "In the day you eat
of it you shall surely die" (Genesis 2:17). God punishment was just. But
Christís sacrifice epitomizes the grace (unmerited favor) of God. It provides
what mankind desperately need, an escape from the penalty of sin, but could
2. Reese points out that the Greek here in "free
gift" and "offense" emphasize the result of Adamís and Christís act. The
results are diametrically opposed.
B. "For if by the one man's offense
many died, much more the grace of God and the gift by the grace of the
one Man, Jesus Christ, abounded to many"
Verses 20-21 Moreover the law entered that the
offense might abound. But where sin abounded, grace abounded much more,
21 - so that as sin reigned in death, even so grace might reign through
righteousness to eternal life through Jesus Christ our Lord.
1. This is an logical argument called
qal vahomer ("arguing from the lesser to the greater). Paul is saying that
if Adamís sin produced such a terrible penalty then the much greater act
of redemption that Christ gave on the cross has even far great effect.
C. "And the gift is not like that which came through
the one who sinned. "
2. The result garnered by Christís sacrifice
make it qualitatively far superior to the destructive power of Adamís sin.
1. Paul says that the justification
gained through the death of Jesus is far greater than the condemnation
that was wrought by Adamís sin. It is a general principle that it is easier
to destroy than to rebuild. The fact is that it was a simple matter for
Adam to make a conscience decision to rebel against God. It then took an
act of intervention by Jehovah God to make a way for mankind to return
to God without the stain of sin.
D. "Therefore, as through one man's offense judgment
came to all men"
1. If Adamís one sin brought judgment
upon all mankind (all who sin) then Jesus righteous act of sacrifice will
bring about justification to the many who accept that sacrifice through
2. Verse 19 is repeating the same sentiment.
Just as through one man, Adam, many were made sinners (because sin was
released upon the world) by one manís act, Christ, would many be made righteous
(because a way of justification was given to the world).
A. "Moreover the law entered that the
offense might abound"
1. Why did God introduce the Law of
Moses? Two possibilities.
B. "But where sin abounded, grace abounded much
a. The sheer number of commands in the
Law of Moses would obviously cause more sins.
2. The second explanation is the likely one. See
b. The Law was given to show the awful nature
of sin in the eyes of God. It would show us just how bad sin was to God.
1. Among those who have little awareness
of sin there is little appreciation for the greatness of Godís grace. Those
under the Law of Moses should have understood keenly the inability to conform
to Godís law perfectly, thus loving and embracing the grace of God on the
C. "so that as sin reigned in death, even so grace
might reign through righteousness to eternal life through Jesus Christ
1. Just as sin was a tyrant, condemning
all who committed it to separation from God, grace would be a loving ruler,
granting eternal life to all those who came to God through Jesus.
Copyright 1999 by Grady
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