The blessings of Justification. The first section of the epistle (chap. Romans 1:18 to Romans 3:20) has proved man's need of the righteousness of God; the second (chap. Romans 3:21-30) has shown how that righteousness comes, and how it is appropriated; the third (chap. Romans 3:31 to Romans 4:25) ha... [ Continue Reading ]
δικαιωθέντες takes up emphatically the δικαίωσιν of Romans 4:25 : Christ's death and resurrection have not been in vain: there are those who have actually been justified in consequence. Having, therefore, been justified (the Apostle says), εἰρήνην ἔχομεν πρὸς τὸν θεόν. The MSS. evidence is overwhelm... [ Continue Reading ]
διʼ οὗ καὶ : through whom _also_. To the fact that we have peace with God through our Lord Jesus Christ corresponds this _other_ fact, that through Him we have had (and have) our access into this grace, etc. προσαγωγὴ has a certain touch of formality. Christ has “introduced” us to our standing as Ch... [ Continue Reading ]
οὐ μόνον δὲ ἀλλὰ καὶ καυχώμεθα : and not only (do we glory on that footing), but we also glory in tribulations. _Cf._ James 1:2 ff. ἐν ταῖς θλίψεσιν does not simply mean “when we are in tribulations,” but also “because we are”: the tribulations being the ground of the glorying: see Romans 2:17; Roma... [ Continue Reading ]
ὑπομονὴν κατεργάζεται : has as its fruit, or effect, endurance. ὑπομονὴ has more of the sense of bravery and effort than the English “patience”: it is not so passive. ἡ δὲ ὑπομονὴ δοκιμήν : endurance produces approvedness its result is a spiritual state which has shown itself proof under trial. _Cf.... [ Continue Reading ]
ἡ δὲ ἐλπὶδ οὐ καταισχύνει : and hope, _i.e._, the hope which has not been extinguished, but confirmed under trial, does not put to shame. Psalms 22:6. _Spes erit res_ (Bengel). Here the _aurea catena_ comes to an end, and the Apostle points to that on which it is ultimately dependent. All these Chri... [ Continue Reading ]
The reading εἴ γε is well supported, and yields a good sense (“so surely as”: Evans), though the suggestion is made in W. and H. that it may be a primitive error for εἴ περ (see note on Romans 3:30). The assurance we have of the love of God is no doubt conditioned, but the condition may be expressed... [ Continue Reading ]
Christ's death for the ungodly assures us of God's love; for the utmost that human love will do is far less. ὑπὲρ δικαίου : for a righteous man. Some make both δικαίου and τοῦ ἀγαθοῦ neuter: some who take δικαίου as masculine take τοῦ ἀγαθοῦ as neuter (so Weiss and Godet “pour un juste, pour le bien... [ Continue Reading ]
How greatly is this utmost love of man surpassed by the love of God. He commends, or rather makes good, presents in its true and unmistakable character (for συνίστησιν, _cf._ Romans 3:5; 2 Corinthians 6:4; 2 Corinthians 7:11; Galatians 2:18), His own love toward us, in that while we were yet sinners... [ Continue Reading ]
f. πολλῷ οὖν μᾶλλον : The argument is from the greater to the less. The supreme difficulty to be overcome in the relations of man and God is the initial one: How can God demonstrate His love to the sinner, and bestow on him a Divine righteousness? In comparison with this, everything else is easy. No... [ Continue Reading ]
καυχώμενοι is the best attested reading, but hard to construe. It is awkward (with Meyer) to supply καταλλαγέντες with οὐ μόνον δὲ, and retain σωθησόμεθα as the principal verb: and not only (as reconciled shall we be saved), but also rejoicing, etc. There is no proportion between the things thus co-... [ Continue Reading ]
διὰ τοῦτο refers to that whole conception of Christ's relation to the human race which is expounded in chaps. Romans 3:21 to Romans 5:11. But as this is summed up in Romans 5:1-11, and even in the last words of Romans 5:11 (through Him we received the reconciliation) the grammatical reference may be... [ Continue Reading ]
The treatment of the righteousness of God, as a Divine gift to sinners in Jesus Christ, is now complete, and the Apostle might have passed on to his treatment of the new life (chaps. 6 8). But he introduces at this point a digression in which a comparison which in most points is rather a contrast is... [ Continue Reading ]
f. These two verses are rather obscure, but must be intended (γὰρ) to prove what has been asserted in Romans 5:12. ἄχρι γὰρ νόμου = ἀπὸ Ἀδὰμ μέχρι Μωυσέως, Romans 5:14, the law meant being the Mosaic. The sin which was in the world before the law is not the guilt of Adam's fall imputed to the race a... [ Continue Reading ]
At this point the parallel of Adam and Christ becomes a contrast: not as the παράπτωμα (the word implies the Fall), so also is the χάρισμα (the gift which is freely provided for sinners in the Gospel, _i.e._, a Divine righteousness and life). οἱ πολλοὶ means “all,” but presents the “all” as a great... [ Continue Reading ]
A fresh point of contrast. That which God bestows (for δώρημα, see Mayor on James 1:17) is not as through one that sinned: the analogy with Adam breaks down here. For the Divine judgment (κρίμα neutral) starting from one (person) resulted in condemnation (for all); whereas the free gift, starting fr... [ Continue Reading ]
This verse confirms the preceding. The argument is the same in kind as in Romans 5:15. The effects of the Fall are indubitable: still less open to doubt are the effects of the work of Christ. With οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες we again touch experience, a... [ Continue Reading ]
With ἄρα οὖν (_cf._ Romans 7:3; Romans 7:25, and often in Paul) the conclusion of the argument is introduced. It is simplest to take ἑνὸς in both clauses as neuter. “As through one offence the result for all men was condemnation, so also through one righteous act the result for all men is justificat... [ Continue Reading ]
The sense of this verse has been determined by what precedes. The γὰρ connects it closely with the last words of Romans 5:18 : “justification of _life;_ for, as through, etc.”. ἁμαρτωλοὶ κατεστάθησαν : “were constituted sinners”. For the word κατεστ. _cf._ James 4:4; 2 Peter 1:8. It has the same amb... [ Continue Reading ]
f. “The comparison between Adam and Christ is closed. But in the middle, between the two, stood the law” (Meyer). Paul must refer to it in such a way as to indicate the place it holds in the order of Providence, and especially to show that it does not frustrate, but further, the end contemplated in,... [ Continue Reading ]