Bible Commentaries

Being therefore justified by faith (δικαιωτεντες ουν εκ πιστεως — dikaiōthentes oun ek pisteōs). First aorist passive participle of δικαιοω — dikaioō to set right and expressing antecedent action to the verb εχωμεν — echōmen The ουν — oun refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith.

Let us have peace with God (ειρηνην εχωμεν προς τον τεον — eirēnēn echōmen pros ton theon). This is the correct text beyond a doubt, the present active subjunctive, not εχομεν — echomen (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that “it is difficult if not impossible to explain it.” One has only to observe the force of the tense to see Paul‘s meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean “make peace” as the ingressive aorist subjunctive ειρηνην σχωμεν — eirēnēn schōmen would mean. A good example of σχωμεν — schōmen occurs in Matthew 21:38 (σχωμεν την κληρονομιαν αυτου — schōmen tēn klēronomian autou) where it means: “Let us get hold of his inheritance.” Here ειρηνην εχωμεν — eirēnēn echōmen can only mean: “Let us enjoy peace with God” or “Let us retain peace with God.” We have in Acts 9:31 ειχεν ειρηνην — eichen eirēnēn (imperfect and so linear), the church “enjoyed peace,” not “made peace.” The preceding justification (δικαιωτεντες — dikaiōthentes) “made peace with God.” Observe προς — pros (face to face) with τον τεον — ton theon and δια — dia (intermediate agent) with του κυριου — tou kuriou f0).

We have had (εσχηκαμεν — eschēkamen). Perfect active indicative of εχω — echō (same verb as εχωμεν — echōmen), still have it.

Our access (τεν προσαγωγην — ten prosagōgēn). Old word from προσαγω — prosagō to bring to, to introduce. Hence “introduction,” “approach.” Elsewhere in N.T. only Ephesians 2:18; Ephesians 3:12.

Wherein we stand (εν ηι εστηκαμεν — en hēi hestēkamen). Perfect active (intransitive) indicative of ιστημι — histēmi Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us.

Let us rejoice (καυχωμετα — kauchōmetha). “Let us exult.” Present middle subjunctive (volitive) because εχωμεν — echōmen is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

But let us also rejoice in our tribulations (αλλα και καυχωμετα εν ταις τλιπσεσιν — alla kai kauchōmetha en tais thlipsesin). Present middle subjunctive of same verb as in Romans 5:2. Καυχωμαι — Kauchōmai is more than “rejoice,” rather “glory,” “exult.” These three volitive subjunctives (εχωμεν καυχωμετα — echōmenkauchōmetha twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

Knowing (ειδοτες — eidotes). Second perfect participle of ειδον — eidon (οιδα — oida), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation τλιπσις — thlipsis patience υπομονη — hupomonē experience δοκιμη — dokimē hope ελπις — elpis) running into Romans 5:5. On δοκιμη — dokimē see note on 2 Corinthians 2:9.

Hath been shed abroad (εκκεχυται — ekkechutai). Perfect passive indicative of εκχεω — ekcheō to pour out. “Has been poured out” in our hearts.

For (ετι γαρ — eti gar). So most documents, but B reads ει γε — ei ge which Westcott and Hort use in place of γαρ — gar

While we were yet weak (οντων ημων αστενων ετι — ontōn hēmōn asthenōn eti). Genitive absolute. The second ετι — eti (yet) here probably gave rise to the confusion of text over ετι γαρ — eti gar above.

In due season (κατα καιρον — kata kairon). Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3).

I or the ungodly (υπερ ασεβων — huper asebōn). In behalf, instead of. See about υπερ — huper on Galatians 3:13 and also Romans 5:7 here.

Scarcely (μολις — molis). Common adverb from μολος — molos toil. See note on Acts 14:18. As between δικαιος — dikaios righteous, and αγατος — agathos good, Lightfoot notes “all the difference in the world” which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the δικαιος — dikaios man being “absolutely without sympathy” while the αγατος — agathos man “is beneficent and kind.”

Would even dare (και τολμαι — kai tolmāi). Present active indicative of τολμαω — tolmaō to have courage. “Even dares to.” Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice.

Perhaps (ταχα — tacha). Common adverb (perhaps instrumental case) from ταχυς — tachus (swift). Only here in N.T.

His own love (την εαυτου αγαπην — tēn heautou agapēn). See note on John 3:16 as the best comment here.

While we were yet sinners (ετι αμαρτωλων οντων — eti hamartōlōn ontōn). Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. Luke 18:13, the plea of the publican, “μοι τωι αμαρτωλωι — moi tōi hamartōlōi f0).”

Much more then (πολλωι ουν μαλλον — pollōi oun mallon). Argument from the greater to the less. The great thing is the justification in Christ‘s blood. The final salvation (σωτησομετα — sōthēsometha future passive indicative) is less of a mystery.

We were reconciled to God (κατηλλαγημεν τωι τεωι — katēllagēmen tōi theōi). Second aorist passive indicative of καταλλασσω — katallassō for which great Pauline word see note on 2 Corinthians 5:18. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans 3:25.). We become reconciled to God by means of the death of God‘s Son. “Much more” again we shall be saved “by his life” (εν τηι ζωηι αυτου — en tēi zōēi autou). “In his life,” for he does live, “ever living to intercede for them” (Hebrews 7:25).

But also glorying in God (αλλα και καυχωμενοι εν τωι τεωι — alla kai kauchōmenoi en tōi theōi). Basis of all the exultation above (Romans 5:1-5).

Through whom we have now received the reconciliation (δι ου νυν την καταλλαγην ελαβομεν — di hou nun tēn katallagēn elabomen). Second aorist active indicative of λαμβανω — lambanō looked at as a past realization, “now” (νυν — nun) in contrast with the future consummation and a sure pledge and guarantee of it.

Therefore (δια τουτο — dia touto). “For this reason.” What reason? Probably the argument made in Romans 5:1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ‘s death and the certainty of future final salvation by his life.

As through one man (ωσπερ δι ενος αντρωπου — hōsper di' henos anthrōpou). Paul begins a comparison between the effects of Adam‘s sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in Romans 5:15. The general point is plain that the effects of Adam‘s sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ‘s atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam “is a figure of him that was to come.”

Sin entered into the world (η αμαρτια εις τον κοσμον εισηλτεν — hē hamartia eis ton kosmon eisēlthen). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely “an error of mortal mind” (a notion) while others regard it as merely an animal inheritance devoid of ethical quality.

And so death passed unto all men (και ουτως εις παντας αντρωπους διηλτεν — kai houtōs eis pantas anthrōpous diēlthen). Note use of διερχομαι — dierchomai rather than εισερχομαι — eiserchomai just before, second aorist active indicative in both instances. By “death” in Genesis 2:17; Genesis 3:19 physical death is meant, but in Romans 5:17, Romans 5:21 eternal death is Paul‘s idea and that lurks constantly behind physical death with Paul.

For that all sinned (επ ωι παντες ημαρτον — Ephesians' hōi pantes hēmarton). Constative (summary) aorist active indicative of αμαρτανω — hamartanō gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek επ ωι — Ephesians' hōi usually meant “on condition that,” but “because” in N.T. (Robertson, Grammar, p. 963).

Until the law (αχρι νομου — achri nomou). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (Romans 2:12-16), but the coming of the law increased their responsibility and their guilt (Romans 2:9).

Sin is not imputed (αμαρτια δε ουκ ελλογειται — hamartia de ouk ellogeitai). Present passive indicative of late verb ελλογαω — ellogaō (εω — ̇eō) from εν — en and λογος — logos to put down in the ledger to one‘s account, examples in inscription and papyri.

When there is no law (μη οντος νομου — mē ontos nomou). Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ‘s atoning death and grace. No longer do men speak of “elect infants.”

Even over them that had not sinned after the likeness of Adam‘s transgression (και επι τους μη αμαρτησαντας επι τωι ομοιωματι της παραβασεως Αδαμ — kai epi tous mē hamartēsantas epi tōi homoiōmati tēs parabaseōs Adam). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience.

A figure (τυπος — tupos). See note on Acts 7:43; note on 1 Thessalonians 1:7; note on 2 Thessalonians 3:9; and note on 1 Corinthians 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

But not as the trespass (αλλ ουχ ως — all' ouch hōs). It is more contrast than parallel: “the trespass” (το παραπτωμα — to paraptōma the slip, fall to one side) over against the free gift (το χαρισμα — to charisma of grace χαρις — charis).

Much more (πολλωι μαλλον — pollōi mallon). Another a fortiori argument. Why so? As a God of love he delights much more in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul‘s argument to make “the many” in each case correspond, one relates to Adam, the other to Christ.

Through one that sinned (δι ενος αμαρτησαντος — di' henos hamartēsantos). “Through one having sinned.” That is Adam. Another contrast, difference in source (εκ — ek).

Of one (εχ ενος — ex henos). Supply παραπτωματος — paraptōmatos Adam‘s one transgression.

Of many trespasses (εκ πολλων παραπτωματων — ek pollōn paraptōmatōn). The gift by Christ grew out of manifold sins by Adam‘s progeny.

Justification (δικαιωμα — dikaiōma). Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal).

Much more (πολλωι μαλλον — pollōi mallon). Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression παραπτωματι — paraptōmati grace χαριτος — charitos death τανατος — thanatos life ζωηι — zōēi the one or Adam του ενος — tou henos the one Jesus Christ; reign βασιλευω — basileuō in both).

So then (αρα ουν — ara oun). Conclusion of the argument. Cf. Romans 7:3, Romans 7:25; Romans 8:12, etc. Paul resumes the parallel between Adam and Christ begun in Romans 5:12 and interrupted by explanation (Romans 5:13.) and contrast (Romans 5:15-17).

Through one trespass (δι ενος παραπτωματος — di' henos paraptōmatos). That of Adam.

Through one act of righteousness (δι ενος δικαιωματος — di' henos dikaiōmatos). That of Christ. The first “unto all men” (εις παντας αντρωπους — eis pantas anthrōpous) as in Romans 5:12, the second as in Romans 5:17 “they that receive, etc.”

Here again we have “the one” (του ενος — tou henos) with both Adam and Christ, but “disobedience” (παρακοης — parakoēs for which see note on 2 Corinthians 10:6) contrasted with “obedience” (υπακοης — hupakoēs), the same verb κατιστημι — kathistēmi old verb, to set down, to render, to constitute (κατεστατησαν — katestathēsan first aorist passive indicative, καταστατησονται — katastathēsontai future passive), and “the many” (οι πολλοι — hoi polloi) in both cases (but with different meaning as with “all men” above).

Came in beside (παρεισηλτεν — pareisēlthen). Second aorist active indicative of double compound παρεισερχομαι — pareiserchomai late verb, in N.T. only here and Galatians 2:4 which see. See also εισηλτεν — eisēlthen in Romans 5:12. The Mosaic law came into this state of things, in between Adam and Christ.

That the trespass might abound (ινα πλεονασηι το παραπτωμα — hina pleonasēi to paraptōma). It is usual to explain ινα — hina here as final, as God‘s ultimate purpose. So Denney who refers to Galatians 3:19.; Romans 7:7. But Chrysostom explains ινα — hina here as εκβασις — ekbasis (result). This is a proper use of ινα — hina in the Koiné{[28928]}š as we have seen. If we take it so here, the meaning is “so that the trespass abounded” (aorist active subjunctive of πλεονασω — pleonasō late verb, see note on 2 Thessalonians 1:3; 2 Corinthians 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions.

Did abound more exceedingly (υπερεπερισσευσεν — hupereperisseusen). First aorist active indicative of υπερπερισσευω — huperperisseuō Late verb, in N.T. only here and 2 Corinthians 7:4 which see. A strong word. If πλεοναζω — pleonazō is comparative (πλεον — pleon) περισσευω — perisseuō is superlative (Lightfoot) and then υπερπερισσευω — huperperisseuō goes the superlative one better. See υπερπλεοναζω — huperpleonazō in 1 Timothy 1:14. The flood of grace surpassed the flood of sin, great as that was (and is).

That - even so grace might reign (ιναουτος και η χαρις βασιλευσηι — hinȧ̇houtos kai hē charis basileusēi). Final ινα — hina here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative (εβασιλευσεν — ebasileusen established its throne) and the aorist subjunctive (βασιλευσηι — basileusēi might establish its throne), the ingressive aorist both times. “This full rhetorical close has almost the value of a doxology” (Denney).