Expositor's Bible Commentary Commentary Romans 5

“Therefore” suggests that the whole argument from 3:21–4:25 is the background for what is now set forth. Paul is assuming the reality of justification by faith for himself and his readers (“we have been justified”).

The first of the blessings conveyed by justification is “peace” (GK 1645).

We have encountered the word in the salutation (1:7) and in an eschatological setting (2:10). Here, however, the milieu is the estrangement between God and humankind because of sin. Peace relates back to Paul’s emphasis on divine wrath in 1:18–3:20 (cf. “wrath” in v.9 and “enemies” in v.10). Peace in this setting means the believer’s harmony with God rather than a subjective state within his or her consciousness.

That the objective meaning is to be adopted here is put beyond all doubt by Paul’s assertion that the kind of peace he is referring to is peace “with God.” Since this particular boon is placed first among the benefits of justification, it shows how central the wrath of God is to Paul’s exposition of the plight of people that God has moved to remedy, a plight that could be dealt with only through the mediation of our Lord Jesus Christ (Colossians 1:20 for similar comments on peace).

The second benefit is “access” (v.2). Here also faith is mentioned as the essential instrument. The word rendered “access” (GK 4643) can mean either “approach” or “introduction”; the latter meaning seems the more appropriate here. We must think of the Father in his exaltation and glory as the one being approached, with the Lord Jesus introducing us as those who belong to him and so to the Father (3:12ff.).

The “grace in which we now stand” sums up the privilege of the saints in this present time, enjoying every spiritual blessing in Christ, and the possession of this grace gives warrant for the hope that we will share the glory of God (v.2). In this prospect believers exult. Grace gives a foothold in the door that one day will swing wide to permit the enjoyment of the glorious presence of the Almighty, a privilege to be enjoyed forevermore. Worth noting is the close relationship between faith and hope. As with Abraham (4:18), so with the believer in this age, the two virtues have much in common (cf. Hebrews 11:1; 1 Peter 1:21).

“Therefore” suggests that the whole argument from 3:21–4:25 is the background for what is now set forth. Paul is assuming the reality of justification by faith for himself and his readers (“we have been justified”).

The first of the blessings conveyed by justification is “peace” (GK 1645).

We have encountered the word in the salutation (1:7) and in an eschatological setting (2:10). Here, however, the milieu is the estrangement between God and humankind because of sin. Peace relates back to Paul’s emphasis on divine wrath in 1:18–3:20 (cf. “wrath” in v.9 and “enemies” in v.10). Peace in this setting means the believer’s harmony with God rather than a subjective state within his or her consciousness.

That the objective meaning is to be adopted here is put beyond all doubt by Paul’s assertion that the kind of peace he is referring to is peace “with God.” Since this particular boon is placed first among the benefits of justification, it shows how central the wrath of God is to Paul’s exposition of the plight of people that God has moved to remedy, a plight that could be dealt with only through the mediation of our Lord Jesus Christ (Colossians 1:20 for similar comments on peace).

The second benefit is “access” (v.2). Here also faith is mentioned as the essential instrument. The word rendered “access” (GK 4643) can mean either “approach” or “introduction”; the latter meaning seems the more appropriate here. We must think of the Father in his exaltation and glory as the one being approached, with the Lord Jesus introducing us as those who belong to him and so to the Father (3:12ff.).

The “grace in which we now stand” sums up the privilege of the saints in this present time, enjoying every spiritual blessing in Christ, and the possession of this grace gives warrant for the hope that we will share the glory of God (v.2). In this prospect believers exult. Grace gives a foothold in the door that one day will swing wide to permit the enjoyment of the glorious presence of the Almighty, a privilege to be enjoyed forevermore. Worth noting is the close relationship between faith and hope. As with Abraham (4:18), so with the believer in this age, the two virtues have much in common (cf. Hebrews 11:1; 1 Peter 1:21).

The word “rejoice,” used to characterize the hope of the Christian for participating in the glory yet to be revealed (v.2), now carries over to another area, different both in nature and in time—that of “sufferings.” Peace with God does not necessarily bring peace with other people. The actual conditions of life, especially for believers in the midst of a hostile society, are not easy or pleasant, but the knowledge of acceptance with God, of grace constantly supplied, and of the prospect of future glory enables believers to exult in the face of sufferings. The usual setting for the term “sufferings” is external suffering such as persecution, though it is used occasionally for distress resulting from external events affecting the human spirit.

At this point Paul does not give full treatment on the subject of suffering, since he refers to it here simply as one link in a chain of events that benefit the Christian. Elsewhere Paul stresses that our sufferings are an extension of the sufferings experienced by Christ in the days of his flesh, rightly to be experienced now by those who make up his body (Colossians 1:24). Believers rejoice when by their suffering they can show their love and loyalty to the Savior (Acts 5:41).

Suffering has value in that it produces “perseverance” (GK 5705) or “steadfast endurance.” Believers do not take the pressure of tribulation passively by abjectly giving in to it; rather, they resist it, like Christ who “endured” the cross and thus triumphed over suffering. One of the distinctives of the Christian faith is that believers are taught to glory and rejoice in the midst of suffering rather than to sigh and submit to it as an inevitable evil.

Such perseverance develops “character” (GK 1509). Job sensed its worth, saying in the midst of his troubles, “When he has tried me, I shall come forth as gold” (Job 23:10 RSV). The word “character” indicates tested value. The newborn child of God is precious in his sight, but the tested and proven saint means even more to him because such a one is a living demonstration of the character-developing power of the Gospel. When we stand in the presence of God, all material possessions will have been left behind, but all that we have gained by way of spiritual advance will be retained.

This helps to explain Paul’s statement that character produces “hope” (GK 1828), the climax of the items beginning with “sufferings.” Just prior to that (vv.1–2) Paul had described hope from the standpoint of another series—faith, peace, access, grace, and then hope of the glory of God. In other words, just as our present access to God gives hope of sharing the divine glory, so with our sufferings. They help to produce character, and approved Christian character finds its ultimate resting place in the presence of God, not in a grave. By the tutelage of suffering the Lord is fitting us for his eternal fellowship.

Paul then makes it plain that this hope is not just a pious wish, for it does not put one to shame. It does not disappoint, because it is coupled with the love of God (v.5). Human love may bring disappointment and frustration, but not the love of God. Subjective desire is supported by an objective divine gift guaranteeing the realization of an eternal fellowship with God.

This passage concludes with a statement about the importance of the believer’s possession of the Holy Spirit as a certification concerning the future aspects of his salvation, a theme developed more fully in ch. 8. But even in the limited treatment given the Spirit here we see something that specially characterizes the Spirit. By him God’s love is “poured out” (GK 1772) in our hearts. This verb speaks of the inexhaustible abundance of the supply of God’s love through the Spirit. All the blessings found in Christ are mediated to God’s people by the Spirit. Looking back over the paragraph, we see that the thought has advanced from faith to hope and from hope to love (the same order as in 1 Corinthians 13:13).

The word “rejoice,” used to characterize the hope of the Christian for participating in the glory yet to be revealed (v.2), now carries over to another area, different both in nature and in time—that of “sufferings.” Peace with God does not necessarily bring peace with other people. The actual conditions of life, especially for believers in the midst of a hostile society, are not easy or pleasant, but the knowledge of acceptance with God, of grace constantly supplied, and of the prospect of future glory enables believers to exult in the face of sufferings. The usual setting for the term “sufferings” is external suffering such as persecution, though it is used occasionally for distress resulting from external events affecting the human spirit.

At this point Paul does not give full treatment on the subject of suffering, since he refers to it here simply as one link in a chain of events that benefit the Christian. Elsewhere Paul stresses that our sufferings are an extension of the sufferings experienced by Christ in the days of his flesh, rightly to be experienced now by those who make up his body (Colossians 1:24). Believers rejoice when by their suffering they can show their love and loyalty to the Savior (Acts 5:41).

Suffering has value in that it produces “perseverance” (GK 5705) or “steadfast endurance.” Believers do not take the pressure of tribulation passively by abjectly giving in to it; rather, they resist it, like Christ who “endured” the cross and thus triumphed over suffering. One of the distinctives of the Christian faith is that believers are taught to glory and rejoice in the midst of suffering rather than to sigh and submit to it as an inevitable evil.

Such perseverance develops “character” (GK 1509). Job sensed its worth, saying in the midst of his troubles, “When he has tried me, I shall come forth as gold” (Job 23:10 RSV). The word “character” indicates tested value. The newborn child of God is precious in his sight, but the tested and proven saint means even more to him because such a one is a living demonstration of the character-developing power of the Gospel. When we stand in the presence of God, all material possessions will have been left behind, but all that we have gained by way of spiritual advance will be retained.

This helps to explain Paul’s statement that character produces “hope” (GK 1828), the climax of the items beginning with “sufferings.” Just prior to that (vv.1–2) Paul had described hope from the standpoint of another series—faith, peace, access, grace, and then hope of the glory of God. In other words, just as our present access to God gives hope of sharing the divine glory, so with our sufferings. They help to produce character, and approved Christian character finds its ultimate resting place in the presence of God, not in a grave. By the tutelage of suffering the Lord is fitting us for his eternal fellowship.

Paul then makes it plain that this hope is not just a pious wish, for it does not put one to shame. It does not disappoint, because it is coupled with the love of God (v.5). Human love may bring disappointment and frustration, but not the love of God. Subjective desire is supported by an objective divine gift guaranteeing the realization of an eternal fellowship with God.

This passage concludes with a statement about the importance of the believer’s possession of the Holy Spirit as a certification concerning the future aspects of his salvation, a theme developed more fully in ch. 8. But even in the limited treatment given the Spirit here we see something that specially characterizes the Spirit. By him God’s love is “poured out” (GK 1772) in our hearts. This verb speaks of the inexhaustible abundance of the supply of God’s love through the Spirit. All the blessings found in Christ are mediated to God’s people by the Spirit. Looking back over the paragraph, we see that the thought has advanced from faith to hope and from hope to love (the same order as in 1 Corinthians 13:13).

The word “rejoice,” used to characterize the hope of the Christian for participating in the glory yet to be revealed (v.2), now carries over to another area, different both in nature and in time—that of “sufferings.” Peace with God does not necessarily bring peace with other people. The actual conditions of life, especially for believers in the midst of a hostile society, are not easy or pleasant, but the knowledge of acceptance with God, of grace constantly supplied, and of the prospect of future glory enables believers to exult in the face of sufferings. The usual setting for the term “sufferings” is external suffering such as persecution, though it is used occasionally for distress resulting from external events affecting the human spirit.

At this point Paul does not give full treatment on the subject of suffering, since he refers to it here simply as one link in a chain of events that benefit the Christian. Elsewhere Paul stresses that our sufferings are an extension of the sufferings experienced by Christ in the days of his flesh, rightly to be experienced now by those who make up his body (Colossians 1:24). Believers rejoice when by their suffering they can show their love and loyalty to the Savior (Acts 5:41).

Suffering has value in that it produces “perseverance” (GK 5705) or “steadfast endurance.” Believers do not take the pressure of tribulation passively by abjectly giving in to it; rather, they resist it, like Christ who “endured” the cross and thus triumphed over suffering. One of the distinctives of the Christian faith is that believers are taught to glory and rejoice in the midst of suffering rather than to sigh and submit to it as an inevitable evil.

Such perseverance develops “character” (GK 1509). Job sensed its worth, saying in the midst of his troubles, “When he has tried me, I shall come forth as gold” (Job 23:10 RSV). The word “character” indicates tested value. The newborn child of God is precious in his sight, but the tested and proven saint means even more to him because such a one is a living demonstration of the character-developing power of the Gospel. When we stand in the presence of God, all material possessions will have been left behind, but all that we have gained by way of spiritual advance will be retained.

This helps to explain Paul’s statement that character produces “hope” (GK 1828), the climax of the items beginning with “sufferings.” Just prior to that (vv.1–2) Paul had described hope from the standpoint of another series—faith, peace, access, grace, and then hope of the glory of God. In other words, just as our present access to God gives hope of sharing the divine glory, so with our sufferings. They help to produce character, and approved Christian character finds its ultimate resting place in the presence of God, not in a grave. By the tutelage of suffering the Lord is fitting us for his eternal fellowship.

Paul then makes it plain that this hope is not just a pious wish, for it does not put one to shame. It does not disappoint, because it is coupled with the love of God (v.5). Human love may bring disappointment and frustration, but not the love of God. Subjective desire is supported by an objective divine gift guaranteeing the realization of an eternal fellowship with God.

This passage concludes with a statement about the importance of the believer’s possession of the Holy Spirit as a certification concerning the future aspects of his salvation, a theme developed more fully in ch. 8. But even in the limited treatment given the Spirit here we see something that specially characterizes the Spirit. By him God’s love is “poured out” (GK 1772) in our hearts. This verb speaks of the inexhaustible abundance of the supply of God’s love through the Spirit. All the blessings found in Christ are mediated to God’s people by the Spirit. Looking back over the paragraph, we see that the thought has advanced from faith to hope and from hope to love (the same order as in 1 Corinthians 13:13).