5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.
The Apostle Paul, from the beginning of chapter one through the end of chapter four, has built a foundation on which the remainder of the epistle is essentially built on, namely the fact that we are all justified by faith. Paul begins the next section with an appropriate, ‘therefore’ (Greek word ‘oún’), in this case, “since we have been justified by faith,” reminding his readers what the central theme of the epistle is, being made right with God through faith. Paul then lists several attributes and benefits from by being justified before God.
The first is “peace with God through our Lord Jesus Christ.” What does “peace with God” mean? The word translated here as ‘peace’ is the Greek word ‘eirēnē’, which can also be translated rest, harmony, tranquility, without rage, lack of anxiety, security or safety. Paul lists peace with God first, but what peace is he talking about? In Matthew Jesus said, “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword.” (Matthew 10:34) Now before we ask the question, if Jesus didn’t come to bring peace, what peace is Paul talking about? We need to understand that Jesus was talking about the dichotomy of the world’s way of thinking versus pleasing God. Jesus is referring to the conflict between God and the world, a conflict that every Christian faces (continue reading Matthew 10:35-39). The peace that Paul is referring to is the peace that Jesus described to His followers when He said, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.” (John 14:27) Paul further amplifies this perspective of peace in his epistle to the church in Philippi, “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:7, see also Romans 15:33; 16:20) We have peace with God, knowing that we are saved by Him and will spend eternity with Him.
5:2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God.
The next item Paul lists is access into God’s grace. That may sound to some as a curious phrase, but it reminds us that we now have access to God directly. In the Old Testament people required priests to be intermediaries between God and mankind. That is no longer the case, we can pray and talk directly to God. This is why Protestant believers do not use the term priest. Paul then says we can stand confidently in God’s grace (see 1 Corinthians 15:1-4). God did all the work for our salvation, He will not fail in keeping His promises, something we should rejoice about. In just two verses, Paul has introduced us to peace, access, grace, confidence, hope, the joy of rejoicing and God’s glory. As believers, we should never have any doubt about our salvation (see also Philippians 4:4-7; Ephesians 2:18; 3:11-12; Hebrews 10:19-20).
5:3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope,
Paul then tells us that while we are rejoicing, we should also rejoice about our suffering. The Greek word translated here as ‘suffering’ is ‘thilipsis’, which means “pressing in” or “pressure” and is it-often translated as ‘tribulation’ (Paul uses several Greek words in this epistle that are translated as ‘suffering’, but they have different applications). Are we to rejoice in feeling pressure? Well, yes, if you are an active Christian, you probably have felt plenty of pressure from the world already. Paul says that suffering produces endurance (Greek word ‘hypomonē’, which can be translated steadfastness or patiently, the word means “to not swerve from purpose”). Why is endurance so important? To demonstrate to others, especially unbelievers, that we are not superficial. If we represent God, then life is about God, not for us. How someone handles suffering often reveals the true nature of a person. If we endure with patience and rejoicing, we are then genuinely with God (see Habakkuk 3:17-19; James 1:2-7). Paul continues by saying that endurance produces character (Greek word ‘dokimē’, referring to proving, testing, tried, genuine), someone who is a tried-and-true witness for God. Then character produces hope (Greek word ‘elpis’, firm belief that something will occur, it just has not occurred yet).
5:5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.
Paul adds that hope does not put us to shame, in other words we have nothing to be ashamed about. We should never be embarrassed about the gospel message, in presenting it or living it! Paul emphases this by saying that God’s love is poured into our hearts.
God’s love being poured into our hearts is another curious phrase. It also has its roots in the Old Testament beginning with the “Drink Offering” (see Genesis 35:14; Exodus 29:40; Numbers 15:4-10; 28:7-8; Philippians 2:17), an Old Testament procedure that provides a model that points to Jesus’ blood being poured out (see Luke 22:20). The term ‘pour’ is widely used in the New Testament from the blood of Jesus in the gospels, to the wrath of God being poured from bowls in the book of Revelation. Here in Romans, Paul points out how we receive God’s love, it is poured out into our hearts. He tells us that it is offered to us through the Holy Spirit. That should sound familiar as we read in a number of locations in the Bible about the Holy Spirit being poured out to believers. We see that process referenced in a prophecy found in the book of Joel, “And it shall come to pass afterward, that I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female servants in those days I will pour out my Spirit.” (Joel 2:28-29, these and verses 30-32 are cited in Acts 2:17-21, see also Acts 2:33). Paul in his epistle to Titus, refers to the process as a way to explain how God provides justification, “But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.” (Titus 3:4-7).
We know that God has promised us the Holy Spirit to guarantee our salvation, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” (Ephesians 1:13-14) Some may wonder how can God make a promise like that? Because Jesus already did all the work (plus we know He always keeps His promises).
5:6 For while we were still weak, at the right time Christ died for the ungodly. 7 For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— 8 but God shows his love for us in that while we were still sinners, Christ died for us.
Jesus, while we were still feeble (helpless to solve the problem of sin), came at the right time (God’s perfect timing) to die for the ungodly. Grant R. Osborne offers a clear explanation of verse seven:
This verse is meant to contrast human love with divine love. The best humanity can accomplish is a willingness to die for a good person. We are willing to die for a cause or person we love, like our country or a child in trouble. In contrast, God sent his Son to die for us when we were ungodly sinners, enemies of Christ. He states this simple truth in a strange way with an ascending pair of statements. The “righteous” person would be morally upright, a religious person but not someone we know well. We would respect them but not particularly know them well or love them. A “good” person is likely one we are closer to and know somewhat better, perhaps a Roman patron (financial supporter) or a relative who has been good to us. This is the best we can do on the earthly plane.[1]
Divine love is completely different, God shows His love for us that while we were still sinners, Jesus died for us (see John 3:16). Jesus died for us because He knew we could not save ourselves, love beyond measure.
9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
Since we have been justified, blood spilled on our behalf, something done without conditions or the need for action by us, other than accepting Jesus as our Savior, why would God then subject us to His wrath? Paul says He wouldn’t, for if while we were His enemies we were reconciled to God by the death of Jesus (see also 1 Corinthians 11:32). Some may have problems with the concept of being an enemy of God. People who do not believe in Jesus do not value the Word of God nor do they obey God. That way of thinking and subsequent behavior would be considered contrary to God, making them an enemy of God. Reconciliation (Greek word ‘katalassō’, refers to a change) is a reference to us being returned to God’s favor. Believers have been changed by God so that we are acceptable and right before Him. Let’s do a quick summary, while we were still weak (verse 6); while we were still sinners (verse 8) and while we were enemies of God (verse 10), Jesus died for us. Do you see the pattern? Jesus died for us for absolutely no reason that makes sense, other than unconditional love.
What should our response be? Paul wrote in his second epistle to Corinth, “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:18-20) We represent God to a lost world; our job is to be like Christ to others (see also Ephesians 3:11-16; Colossians 1:19-22).
Since we are saved by Jesus, always remember, “But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies. For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. So death is at work in us, but life in you.” (2 Corinthians 4:7-12)
Since we have received reconciliation, we have reason to rejoice. Paul uses a slightly different word in verse 11 that is translated as reconciliation (Greek ‘katallagē’, used only four times in the New Testament, twice in Romans), which essentially means that we were changed from being considered an enemy to that of being a friend.
Death in Adam, Life in Jesus Christ
5:12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned—
The story of Genesis chapter three is very clear, sin came into this world by way of one man, Adam. Because of Adam’s sin all of mankind is destined to die (see also Romans 6:23; James 1:15). In summarizing this point, Paul is also making it clear that because everyone is a sinner, all have sinned, it’s not just Adam who sinned.
5:13 for sin indeed was in the world before the law was given, but sin is not counted where there is no law.
This verse is often considered controversial, it connects the thought of all men being sinners, as evidenced by their death, even before the law was given to Moses. It is the second half of that verse that many misunderstand. Paul says that sin is not counted (Greek word ‘elloeō’, meaning to reckon in, to charge, impute or take into account or consideration), where there is no law. Paul is explaining that those that died between Adam and the time the law was given (and beyond) were guilty of sin because they died. That’s a sound argument, if death is the result of sin and people die, then they must be guilty of sin. However, people often mistakenly interpret this verse to mean that if sin is not counted where there is no law, then those people that lived between Adam and Moses should not have died. Paul is saying that sin and death entered the world through Adam’s disobedience and because sin was passed through to all people, we are all sinners, therefore we all sin because we are all sinners, not the other way around. Remember, Paul previously stated, “For the law brings wrath, but where there is no law there is no transgression” (Romans 4:15), in other words, the only absolute way to prevent one from breaking a law is to not have a law to break in the first place. So what law was in place that Adam disobeyed?
5:14 Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.
Paul answers this question by once again by pointing out that death reigned (Greek word ‘basileuō’, meaning to “exercise the highest influence,”) from the time of Adam to the time of Moses, even though their sinning was not like (Greek word ‘homoiōma’, meaning similar to or something that bears a resemblance) the transgressions (Greek word ‘parabasis’, referring to a violation or to something that was disregarded, considered a synonym for sin) of Adam. Paul is calling our attention to the fact that the sin of Adam was different than those that came later and disobeyed under the law, the transgressions may have been different, but both the disobedience of Adam (eating fruit that was forbidden) and those that disobey the law are sins against God. Paul undoubtedly understood how controversial this idea might be and perhaps this is why he will put considerable effort in comparing what Adam did (bringing sin and death) to what Jesus did (bringing justification and life).
Paul then makes a curious statement about Adam being a ‘type’ of the one who has come. A type is a literary device often used in Scripture. We see in the Old Testament many events or people that prefigure an event or person in the New Testament. For example, there are many types or models of the Christ in the Old Testament, including Joseph, Moses and David, each offering a different aspect of Jesus’ life or role. Here, Paul is telling us that Adam is also a type of Christ. Recognizing that Paul is comparing what Adam did to what Jesus did, helps us understand this comparison. Paul is certainly not saying that Jesus sinned like Adam, quite the contrary, Paul is saying that just as sin spread to others from one man, salvation will also spread to others as the result of the sacrifice of One Man. Jesus brings justification and life to all who are willing to accept (see also 1 Corinthians 15:45). Paul continues the comparison by what most people would consider a no-brainer. He says that the free gift (the words translated here as “free gift” is the Greek word ‘charisma’, meaning “free gift of grace”) is not like the trespass, referring to the trespass of Adam. Even though this seems fairly obvious, Paul explains that if many have died as the result of one man’s sin, many more will experience God’s grace that came as the result of the free gift offered through Jesus Christ (see also Isaiah 53:11).
5:15 But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.
No one should have a problem with Paul calling Jesus a man, after all that was Jesus’ most-often-used title for Himself (“Son of Man,” see Mark 14:21 as one example). We also should remember that the number one qualification for Jesus to be our Savior was that He had to be a man (a kinsman redeemer, see Ruth 3:9). If He was not a man, then why did He have to be sinless? Even though we may never fully understand how that works, being 100% God and 100% man, is not mutually exclusive.
5:16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification.
Paul now compares the results of what Adam accomplished with what Jesus accomplished. The free gift of grace is not like the result of Adam’s sin, for the judgment that followed Adam’s sin (see Genesis 3:14-19) brought condemnation. But the free gift of grace that followed many trespasses (many more people disobeying many more rules of the law), brought justification for all sin (past, present and future). Paul is contrasting one sin to that of many people sinning, all are guilty, not just Adam.
5:17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. 18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.
Because of Adam’s one sin death began its reign, but many will receive an abundance of grace and the free gift of righteousness through Jesus. The reign of life in Jesus is much greater than the reign of death, after all Jesus conquered death (see also John 16:33; 1 Corinthians 15:50-58; Romans 8:37-39). Paul therefore concludes as one trespass led to condemnation for all of mankind, one act of righteousness leads to justification and life to all people (see also John 12:32). The Greek word that is translated as ‘justification’ in verse 18, is ‘dikaiōsis’, which is only found twice in the Bible, here and the previous chapter (Romans 4:25), referring to a person being declared just and right, in this case before God. For as by Adam’s disobedience all mankind became sinners, so also by one man’s obedience many will be made righteous (see also Philippians 2:8).
5:20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.
Paul returns to the issue of the law, saying that the law came about to increase trespass. You might be thinking, surely that is a scribal error! No, God’s law made us aware that we are sinners, through it, even though it increased the number of opportunities to commit a sin and indeed it has, it also points us to the fact we cannot save ourselves. And if we cannot save ourselves, we helpless without assistance, actually we need more than assistance, we need a Savior. The law ultimately shows us that we need Jesus Christ, that is the role of the law.
Paul continues by saying that where sin is increased, grace abounds all the more. So that as sin reigned in death, grace (undeserved favor) might reign through righteousness that leads to eternal life with our Lord and Savior Jesus Christ. Death continues to reign, but God’s grace is greater!
Speaking of grace, we saw in verse 15 that the grace of Jesus abounded for many, the word ‘abounded’ is the Greek verb ‘perisseuō’, meaning to increase or to exceed. In verse 17, we read about the abundance of grace, the word abundance is the Greek noun ‘perisseia’, meaning an overabundance. Then in verse 20, Paul concludes with “grace abounded all the more,” the Greek verb being ‘hyperperisseuō’, meaning not only do we receive grace abundantly but beyond measure, God’s grace is truly overflowing!
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[1] Osborne, G. R. (2017). Romans: Verse by Verse (pp. 140–141). Bellingham, WA: Lexham Press.