Romans 5 · The Lantern

The Triumph of Faith

Having been justified therefore by faith, we have peace with God through our Lord Jesus Christ,

It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God. With what God? Him whose enemies we have never, in any dispensation, been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature?

Paul has discussed the point that nobody is justified by works, but all are justified by faith, and he has proved this by the example of Abraham, of whom the Jews claim to be the only children. He has also explained why neither race nor circumcision makes people children of Abraham but only faith, because Abraham was initially justified by faith alone.

After showing the need for Christ's grace, because without it neither the knowledge of the truth benefited the gentiles nor circumcision and the law benefited the Jews unto salvation, the Apostle now begins to extol the power of grace. Concerning this, he does two things.

through whom also we have had the access by faith into this grace in which we have stood, and we boast in hope of the glory of God.

"Let us" therefore "have peace with God through our Lord Jesus Christ." And he added: "Through whom also we have access into this grace in which we stand." How we have access to grace through our Lord Jesus Christ, the Savior himself says: "I am the door"; and, "No one comes to the Father except through me." Through him, then, who is the door, we have access to grace.

We have drawn near to God, because previously we were far away from him, and we stand, because previously we were flat on our faces. We rejoice in the hope that we shall possess the glory of God's children.

Hence he continues, by whom, namely, Christ, we have access as through a mediator: one mediator between God and man, the man Christ Jesus (1 Tim 2:5); through him we both have access in one Spirit to the Father (Eph 2:18). Access, I say, into this grace, i.e., to the state of grace: grace and truth came through Jesus Christ (John 1:17).

And not only so, but we also boast in the tribulations, knowing that the tribulation produces perseverance,

Divinely, therefore, Paul writes expressly, "Tribulation worketh, patience, and patience experience, and experience hope; and hope maketh not ashamed." For the patience is on account of the hope in the future.

Now, consider how great the things to come are, when even at things that seem to be distressful we can be elated; so great is God's gift, and such a nothing any distastefulness in them! For in the case of external goods, the struggle for them brings trouble and pain and irksomeness along with it; and it is the crowns and rewards that carry the pleasure with them.

Then when he says, and not only so, he shows the vehemence of this hope. For anyone who vehemently hopes for something endures difficult and bitter things for it, as a sick person who strongly desires health gladly drinks a bitter medicine to be healed by it.

and the perseverance character, and the character hope;

and the hope does not make us ashamed, because the love of God has been poured out into our hearts through the Holy Spirit who has been given to us.

Hope is not mistaken, even while we are judged by the faithless as foolish and dull, for believing things worldly reason cannot grasp; for we have as a pledge of God's love within us the Holy Spirit given to us.

The law was indeed given through Moses, and there it was determined by a heavenly rule what was to be done and what was to be avoided, but what it commanded was completed only by the grace of Christ. On the one hand, that law was able to point out sin, teaching justice and showing transgressors what they are charged with.

Then when he says, and hope does not confound, he shows the firmness of such hope. First, he asserts it, saying, hope, namely, by which we hope for the glory of the sons of God, does not confound, i.e., does not fail, unless the man fails it.

Christ’s Sacrifice for the Ungodly

For while we were still without strength, Christ at the right time died for the ungodly.

But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: "For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us.

Why did Christ die for us when he had no obligation to do so, if it was not to manifest his love at a time when we were still weighed down with the burden of sin and vice? It was the right time, either because righteousness had virtually disappeared and we were weak, or because it was the end of time, or because Christ was dead for the prophesied three-day period.

After disclosing that hope is firm, because it is a gift of the Holy Spirit, the Apostle now traces its firmness to the death of Christ. First, he asks a question; second, a difficulty arises in answering it, at for scarce for a just man; third, he answers the question, at but God commends his charity.

For rarely will anyone die for a righteous man — though on behalf of the good man perhaps someone would even dare to die.

"For scarcely for a righteous man will one die. Yet for a good man perhaps someone would dare to die." For since scarcely anyone dies for a righteous man, and each one hesitates to undergo death, even if the cause of death be just, how great is this one, and how great must his charity toward us be reckoned, who, at that time in which he suffered, did not shrink from enduring de…

It is hard to die for a righteous person, because a righteous person is not destined to die.… But perhaps one would die for a good person, so that no harm might come to him.

Then when he says, for scarce, he shows a difficulty on the part of those for whom Christ died, i.e., the ungodly, saying, for scarce . . . will one, that is, anyone, die for the release of a just man; rather, the just man perishes and no one lays it to heart (Isa 57:1). That is why I say that scarce . . .

But God demonstrates his own love to us in that, while we were still sinners, Christ died for us.

"But God commends his charity toward us: because if, while we were yet sinners, Christ died for us, much more therefore now, being justified in his blood, shall we be saved from wrath through him." Since he had said above that "Christ, according to the time, died for the ungodly," he now wishes from this to show the magnitude of God's charity toward men: for if it was so great…

Therefore He praises His love, while He is still generous toward His enemies and sends One who will save them, even though they certainly do not deserve it.

Then when he says, but God commends, he responds to the foregoing question. First, he sets out his response; Second, he argues from this to what he intends, at much more; Third, he shows how this follows of necessity, at for if, when we were enemies.

Much more therefore, having been justified now by his blood, we will be saved through him from the wrath.

"Much more therefore," he says, "being now justified in his blood, shall we be saved from wrath through him." Above indeed he had said: "Being justified therefore by faith, let us have peace with God"; and now he says: "Much more now, being justified in his blood, shall we be saved from wrath through him." From which he shows that neither does our faith justify us without the b…

And what he has said looks indeed like tautology, but it is not to any one who accurately attends to it. Consider then. He wishes to give them reasons for confidence respecting things to come.

Then when he says, much more, therefore, he concludes what he had intended from the foregoing, saying: if Christ died for us while we were still sinners, much more being now justified by his blood, as was said above, whom God has proposed to be a propitiation through faith (Rom 3:25), through his blood, shall we be saved from wrath, i.e., from the vengeance of eternal condemnat…

For if, being enemies, we were reconciled to God through the death of his Son, much more, having been reconciled, will we be saved in his life.

And not only so, but we are also boasting in God through our Lord Jesus Christ, through whom we have now received the reconciliation.

But as to the fact that he set down, in like manner as in the earlier passages, "And not only so, but we also now glory in God," and added nothing to the "and not only so," it is to be understood, just as above, as said of those things which have been set forth above: that is, that not only "when we were enemies, were we reconciled to God through the death of his Son," and not…

Not only shall we have eternal life, but through Christ we are promised a certain likeness to divine glory as well. Paul wants to show that Christ suffered so that we who had forsaken God by following Adam might be reconciled to God through Christ.

Then when he says, not only so, he shows what benefits we obtain even now through grace, saying, not only so, i.e., not only in the hope of the glory we expect in the future, but also we glory in God, i.e., in being even now united to God by faith and charity: let him who boasts, boast in the Lord (1 Cor 1:31 and 2 Cor 10:17).

Death in Adam, Life in Christ

Because of this, just as through one man sin entered into the world, and through the sin death, so also death passed to all men, for that all sinned —

It is probably therefore with reference to the consummation that Salome says: "Until when shall men die?" The Scripture uses the word "man" in two senses, the outward man and the soul, and again of him who is being saved and him who is not; and sin is said to be the death of the soul.

Just as through Adam sin came at a time when it did not yet exist, so through Christ righteousness was recovered at a time when it survived in almost nobody. And just as through Adam's sin death came in, so through Christ's righteousness life was regained. As long as people sin as Adam sinned they die.

After indicating the benefits we obtained through Christ's grace, the Apostle now indicates the evils from which we were set free. And concerning this he does three things.

for until the law sin was in the world, but sin is not imputed when there is no law;

Therefore he says that sin entered into those who are called "world," that is, the earthly ones, and nowhere does he set down its going out.

Paul said this in opposition to those who thought that sin could be taken away through the law. He says that sins were made apparent by the law, not abolished. He says not that there was no sin but only that it was not counted. Once the law was given, sin was not taken away, but it began to be counted.

After tracing the origin of sin and death and their entry into the world, the Apostle now clarifies what he has said. First, he explains his statement; second, he clarifies the comparison he suggested, when he said: wherefore as by one man (Rom 5:12); third, he explains it, at who is a figure of him who was to come. Now he had stated that sin and death passed on to all men.

nevertheless death reigned from Adam until Moses, even over those not having sinned in the likeness of the transgression of Adam, who is a type of the coming one.

For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man.

How did it reign? "After the similitude of Adam's transgression, who is the figure of Him that was to come." Now this is why Adam is a type of Christ. How a type? it will be said.

Then he deals with death, saying: although sins were not imputed before the law, yet death, i.e., spiritual, i.e., sin or eternal damnation, of which it is written: the death of the wicked is very evil (Ps 34:21), reigned, i.e., exercised its power over men, by bringing them to damnation, from Adam through whom sin entered the world, unto Moses, under whom the law was given: th…

But the gift is not like the trespass. For if by the trespass of the one the many died, how much more did the grace of God and the gift in grace, which is of the one man Jesus Christ, abound to the many.

"But the gift is not like the trespass. For if by the trespass of one many died, much more did the grace of God and the gift in the grace of the one man Jesus Christ abound unto many. And the gift is not as it was by one sin.

The gift excels in two ways: first, because grace abounds much more in that it bestows eternal life even though death reigns in the temporal sphere because of the death of Adam, and second, because by the condemnation of one sin the death of many came about through Adam, whereas by the forgiveness of many sins through our Lord Jesus Christ grace has been given for eternal life.

After discussing the entry of sin into this world, the Apostle treats of the history of grace, which abolishes sin. And concerning this he does two things. First, he shows how the grace of Christ removed sin, which entered the world through one man; second, how it removed sin, which superabounded with the coming of the law, at now the law entered in (Rom 5:20).

And the gift is not as through one having sinned; for the judgment indeed was of one unto condemnation, but the gift is out of many trespasses unto justification.

Thus Christ brings back to life more than Adam led to death; for Christ has called back to life even Adam himself, who was for the rest the cause of death — so that what the Apostle writes in what follows may be true, namely that "as through the trespass of one man there came upon all men the condemnation of death, so also through the grace of one there came upon all men the ju…

The effect of the gift is greater than that of the sin. From the sin of one righteous man came the judgment of death. Adam never came across all the righteousness which he destroyed, but Christ discharged the sins of many by his grace. Adam was only the model for sin, but Christ both forgave sins freely and gave an example of righteousness.

Then when he says, and not as it was, he compares Christ's grace to Adam's sin as regards the effect, because not only does each affect many, but Christ's grace had a greater effect than Adam's sin. And concerning this he does three things. First, he states his proposition; second, he clarifies it, at for judgment indeed; third, he proves it, at for if by one man's offense.

For if by the trespass of the one death reigned through the one, how much more will those receiving the excess of grace and of the gift of righteousness reign in life through the one, Jesus Christ.

So then, just as through one trespass it is to all men unto condemnation, so also through one act of righteousness it is to all men unto justification of life.

"Therefore, as through the transgression of one man it came upon all men unto condemnation, so also through the righteousness of one it comes upon all men unto justification of life." We have already said above that through Adam's transgression a kind of entrance was, as it were, opened, through which either sin, or the death of sin, or condemnation might come upon all men.

Death reigned, but so also grace reigned through justification.

Then when he says, therefore as by the offense, he draws the intended conclusion which states the same thing as stated earlier, namely, that as by the offense of one man, Adam, the divine judgment led all men born of him according to the flesh to the condemnation of death, so also by the justice of one, namely, Christ, divine grace passed unto all men, to justification of life,…

For as through the disobedience of the one man the many were made sinners, so also through the obedience of the one the many will be made righteous.

For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation.

Notice that when Paul talks about sin and righteousness he uses the word many, for not everyone sinned before the coming of the law, nor has everyone who has received grace been justified—for "many are called, but few are chosen." But when he talks about the death and resurrection of the body, he uses the word all.

Then when he says, for as by the disobedience, the Apostle proves the same thing from something prior. For causes are similar to their effects. But the disobedience of the first parent, which bears the character of injustice, made men sinners and unrighteous. Therefore, the obedience of Christ, which bears the character of justice, made them righteous.

Now the law entered, so that the trespass may abound; but where sin abounded, grace overabounded,

All therefore speak falsely who disallow his (Adam's) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found. For if it has not been found, the whole human race is still held in a state of perdition.

Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in.

After showing that through the gift of grace sin is removed, which entered this world through Adam, the Apostle now shows that through Christ's grace is taken away the sin that increased when the law came. Concerning this he does two things. First, he mentions the increase of sin through the law; second, the absolution of sin through Christ's grace, at and where sin abounded.

so that just as sin reigned in death, so also grace may reign through righteousness unto eternal life through Jesus Christ our Lord.

" Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation "reigned unto death, even so might grace reign through righteousness u…

Just as the reign of sin was established through contempt for the law, so also the reign of grace is established through the forgiveness of many sinners and thereafter through the doing of righteousness without ceasing.

Then when he says that as sin has reigned to death, he shows the effect of abundant grace, an effect that corresponds by way of opposition to that of sin.

Romans5

The Triumph of Faith

Christ’s Sacrifice for the Ungodly

Death in Adam, Life in Christ