Romans 5

I we have peace with God. The Revisers, following the great majority of MSS. and versions, read “let us have peace,” a difference of one Greek letter. But scholars are not all agreed. Such high authorities as Scrivener, Bishop Moule (Expositor’s Bible), and Dr. T. R. Glover support the old reading. The reading, “we have” seems better to suit the connexion, and the alteration to “let us have” (by the change of a single letter), was one which transcribers were likely to make. In fact, they often change statements into exhortations in passages where the former is certainly the correct reading. This peace with God is the result of Christ’s finished work, accepted by us through faith.

2 we have access, etc. R.V., “we have had our access.”

3 we glory in tribulations also, etc. We triumph not only in hope of glory, but in troubles too; for in them we gain power of “endurance”; and from this we derive further “proof” of the truth and value of our faith; by which again our “hope” is confirmed. It is a great thing to be able to endure the trials of life. But it is a still greater thing with the apostle to glory in them.

5 maketh not ashamed. R.V., “putteth not to shame,” i.e., by failure. “A hope which never disappoints us” (Moffatt).

6 when we were yet without strength. Unable to free ourselves from sin and its consequences.

in due time. See Gal. iv. 2, 4, and note. 7 yet peradventure for a good man. Lit., as R.V., “for peradventure for the good man”; i.e., for that one out of the number of the “righteous,” or strictly just, who was also benevolent and kind. “For the good and lovable man” (Weymouth).

8 commendeth. That is, proves or demonstrates His own love towards us. It is a love for the undeserving and sinful.

9. Much more then, etc. In this and the next verse, the certainty and completeness of our salvation is shown by an argument à fortiori. It is in threefold form. If in our state of enmity the Saviour would die to procure the primary blessing of Justification, “much more” in our reconciled state He “ever liveth” (op. Heb. vii. 25) to complete His work in our Salvation from all the consequences of our sin and of God’s displeasure.

11. And not only so, etc. Shall be saved, did I say? Nay, more. Our salvation is not only certain, but triumphant; not only future, but present; for “we are exulting in God”; “we have already received the reconciliation.”

12 so death passed upon all men, etc. The sense appears to be: Death has passed through from Adam to all men, because sin has passed through to all from him. The argument is continued in ver. 18.

13 for until the law, etc. The apostle proceeds to prove the declaration made in ver. 12, that sin and death have come upon all men from their connexion with Adam. The words may be rendered, “Before the law there was sin in the world, and though sin is not put to account in the absence of law, men died,” etc., i.e., were treated as sinners.

14 after the similitude of Adam’s transgression. Who had not sinned expressly and consciously against a known command.

figure. The point in which Adam resembled Christ appears from the context to be this: As Adam was the cause of sin and death to all who are connected with him by natural birth, so Christ is the author of righteousness and life to all who are connected with Him by spiritual birth: see 1 Cor. xv. 21, 22. But with this resemblance there are some differences (15), all showing the superiority of the work of Christ. 1. The results of the dispensation of grace are by far the richer and more abundant (15). 2. Through Adam one offence entails widely extended condemnation; through Christ’s single work there is free justification from the guilt of many offences (16): and, 3. Through Adam’s fall death gains universal dominion over man; through Christ man, receiving abundant grace and righteousness, regains for ever the life and dominion which he had lost (17).

16 the judgement [was] by one, etc. In the one case there was a legal judgement after one offence, pronouncing only condemnation; in the other, the free gift coming after offences, and pronouncing a sentence of acquittal.

20. Moreover the law entered, etc.** “But law [revealed and enforced anew] came in beside [this representative system], in order that the trespass [the result in the individual of depravity in the race] might abound. But where sin [the depravity so brought out] abounded, grace very much exceeded.” This statement meets the objection that the law of Moses was rendered useless by this representative system. The apostle shows that its place, though subordinate, was important, as it brought out the depravity of man, and so proved his need of the gospel, whilst it showed that individual responsibility was not superseded. See vii. 7-11; Gal. iii. 19; and Matt. x. 34, 35, and note.

21 unto death. Lit., “in death.”