Romans 5:6
Verse
Context
Christ’s Sacrifice for the Ungodly
5And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.6For at just the right time, while we were still powerless, Christ died for the ungodly.7Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die.
Sermons
C.H. Spurgeon
J. Edwin Orr
Joseph Alleine
Jim Cymbala
Roy Hession
Joseph Balsan
Welcome DetweilerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general. I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation. II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts. III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery. IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here! 1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created. 2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence. 3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker. 4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same. That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God. In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: - 1. Christ was manifested in the flesh when the world needed him most. 2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness. 3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer. 4. When the fullness of the time came, foretold by the prophets. 5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact. 6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others. Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.
Jamieson-Fausset-Brown Bible Commentary
For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish. in due time--at the appointed season. Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Gal 4:4), The two former of these properties the apostle now proceeds to illustrate.
John Gill Bible Commentary
For when we were yet without strength,.... The apostle having mentioned the love of God proceeds to give an instance, and which is a full proof and demonstration of it, which is, that in due time Christ died for the ungodly. That Christ died is certain; the death of Christ was foretold in prophecy, typified by the sacrifices of slain beasts, was spoken of by himself, both before and since his death; his enemies have never denied it; and this was the sum of the ministry of the apostles, and is the great article of faith: and that the death of Christ is a singular instance of the love of God, is evident by considering the person that died, the Son of God in human nature, his own, his only begotten Son, his beloved Son; the concern which God had in it, by willing, ordering, and appointing it, awaking the sword of justice against him, not sparing him, but delivering him up for us all; also the nature, kind, and manner of his death, and particularly the persons for whom he died, here described: he "died for the ungodly"; not for himself, he had no sins of his own to die for, nor did he want any happiness to procure; nor for angels, but for men; and these not holy, just, and good men, but ungodly; and not as a mere martyr, or only by way of example to them, and so for their good; but as the Syriac version reads it, , "in the room", or "stead of the ungodly", as their surety to make satisfaction for their sins. The Jews have a notion of the Messiah's being a substitute, and standing in the place and stead of sinners; and they say (x), "that Aaron filled up the place of the first Adam, and was brought near in the room of him;'' which is true of Christ, the antitype of Aaron. On those words, "I will give a man for thee", Isa 43:4; the doctors (y) say, "do not read Adam, but Edom; for when God removes the decree (or punishment) from a particular man, he provides for the attribute of justice in the room of the man that sinned, , "another man that comes from Edom";'' referring, as I think, to Isa 63:1. And this their character of ungodly shows, that not goodness in man, but love in God, was the moving cause of Christ's dying for them; and that the end of his dying was to atone for their ungodliness: and to illustrate the love of God the more towards them in this instance, they are said to be "without strength" at that time; being so enfeebled by sin, that they were not capable of fulfilling the law, of atoning for the transgressions of it, of redeeming themselves from slavery, of beginning and carrying on a work of holiness their hearts, nor indeed of doing one good thing. Add to all this, that Christ died for these persons in due time; in the most fit, proper, and convenient season to illustrate the love and grace of God; when man appeared both weak and wicked; when the weakness of the legal dispensation had been sufficiently evinced, and the wickedness of man, both among Jews and Gentiles, was at a very great height: or rather by "due time" is meant the "fulness of time", Gal 4:4; the time appointed in council by God, agreed to by Christ, and fixed in prophecy; before the departure of the sceptre from Judah, the destruction of the second temple, and at the close of Daniel's weeks. (x) Tzeror Hammor, fol. 96. 1. & 97. 4. & 98. 3. (y) Tzeror Hammor, fol. 93. 4.
Matthew Henry Bible Commentary
The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine: - 1. The persons he died for, Rom 5:6-8. 2. The precious fruits of his death, Rom 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Rom 5:12, to the end. I. The character we were under when Christ died for us. 1. We were without strength (Rom 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition - lost, and no visible way open for our recovery - our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deu 32:36. It is the manner of God to help at a dead lift, 2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Rom 5:7, Rom 5:8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare Joh 15:13, Joh 15:14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsuchoi - would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Rom 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (Rom 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into tsaddim - righteous, chesedim - merciful (compare Isa 57:1), and rashim - wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (Rom 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Rom 8:7; Col 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zac 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies. II. The precious fruits of his death. 1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Rom 5:9), reconciled by his death, Rom 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev 17:11. 2. Hence results salvation from wrath: Saved from wrath (Rom 5:9), saved by his life, Rom 5:10 When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation. - We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, Th1 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace. - Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Rom 14:9. He was dead, and is alive, Rev 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Rom 4:25 and Rom 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it. 3. All this produces, as a further privilege, our joy in God, Rom 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes - not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, Kauchōmenoi - glorying in it. God hath received the atonement (Mat 3:17; Mat 17:5; Mat 28:2): if we but receive it, the work is done. III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe, 1. A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, Co1 15:45. Compare Co1 15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made. 2. A more particular explication of the parallel, in which observe, (1.) How Adam, as a public person, communicated sin and death to all his posterity (Rom 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph' hō - for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, Co1 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Act 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen 2:17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, diēlthen - passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, Rom 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, Co1 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done? Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, Rom 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did - which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt. (2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe, [1.] Wherein the resemblance holds. This is laid down most fully, Rom 5:18, Rom 5:19. First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathēsan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity. Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us, - his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous - many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathēsontai - they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough. [2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Rom 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend: - First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Rom 5:16, Rom 5:17. Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col 2:13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, Rom 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests - not only pardoned, but preferred. See this observed, Rev 1:5, Rev 1:6; Rev 5:9, Rev 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing. IV. In the last two verses the apostle seems to anticipate an objection which is expressed, Gal 3:19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to to the cure. The offence, paraptōma - that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound - that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Rom 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.
Tyndale Open Study Notes
5:6 At just the right time might mean that God sent Christ at the time appointed in history, or that our condition as utterly helpless was the right time for God to demonstrate his love by sending his Son on our behalf.
Romans 5:6
Christ’s Sacrifice for the Ungodly
5And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.6For at just the right time, while we were still powerless, Christ died for the ungodly.7Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die.
- Scripture
- Sermons
- Commentary
For Whom Is the Gospel Meant?
By C.H. Spurgeon3.3K49:22MRK 2:17ROM 5:6ROM 5:81TI 1:15The sermon transcript discusses the importance of persevering in successful processes and applying them on a larger scale. The preacher emphasizes the need to preach the basic elements of the gospel, focusing on the mission of Jesus in relation to sin. The transformative power of grace is highlighted, as it not only converts individuals but also inspires and moves them deeply. The preacher shares a personal experience of preaching a simple gospel message and witnessing immediate results, leading him to believe in the effectiveness of sticking to similar subjects.
Welsh Revival Facts and Fallacies
By J. Edwin Orr1.8K1:16:30Welsh RevivalMAT 6:33MAT 7:7MAT 18:3LUK 11:9ROM 5:6ROM 5:8JAS 5:16In this sermon transcript, the speaker recounts a revival that took place in Wales before the rise of Karl Marx. The students of a theological school petitioned their principal to close down the school and attend a preaching by Seth Joshua in Blaenannurg. The speaker emphasizes the impact of the revival on the community, with a decrease in crime and the police joining the crowds at church services. Evan Roberts, a key figure in the revival, had a spiritual experience and felt compelled to spread the message of salvation throughout Wales. The meetings grew in size, and the speaker confidently declares that they are on the eve of a great revival, the greatest the world has ever seen.
An Alarm to the Unconverted 2 of 5
By Joseph Alleine1.3K1:29:23Audio BooksGEN 19:15JOB 21:14PSA 82:5ISA 48:17EZK 16:30HOS 11:3MAL 1:13MAT 5:8LUK 11:1JHN 3:3ROM 5:6EPH 2:5In this sermon, the preacher emphasizes the importance of self-examination and the danger of being deceived about one's spiritual state. He challenges the listeners to honestly assess their hearts and actions, questioning whether they are truly converted and living in obedience to God. The preacher highlights the tragic state of those who may think they are rich in grace but are actually spiritually poor, blind, and naked. He urges the conscience to give a true report of one's condition and calls for a definite answer regarding one's relationship with God. The sermon concludes with a plea to take action and escape the consequences of remaining in a sinful state.
We Are Loved
By Jim Cymbala1.1K38:41Love Of GodROM 5:6In this sermon, the speaker emphasizes the importance of having faith in the invisible truth of Christianity. He refers to the book of Romans, particularly chapters four and five, as containing the key principles of the Christian religion. The speaker then quotes Romans 5:6-8, highlighting God's love for humanity demonstrated through Christ's sacrifice while we were still sinners. The sermon also includes a personal anecdote about a conversation the speaker overhears, addressing racial tensions and the need for love and unity.
Great Words of the Gospel - Part 1
By Roy Hession8141:01:17GospelMAT 6:33ROM 5:6ROM 5:82CO 5:19In this sermon, the preacher emphasizes the great purpose of God to reconcile enemies to Himself. He shares his desire to convey six great words of the Gospel and recounts a past experience of revival in Leeds, where he sought to bring a team of brethren who had experienced revival to share the message. The preacher passionately pleads with the audience to be reconciled to God, highlighting the wrongness of their attitudes and the love of God who gave Himself for them. He concludes by sharing his own personal journey of encountering the wondrous cross and the transformative power of Jesus Christ.
Atlantic Lyman conf.1972-01 Studies in Daniel 01
By Joseph Balsan72956:26ISA 55:6DAN 12:4MAT 24:14JHN 3:3JHN 3:7ROM 5:6In this sermon, the speaker emphasizes the importance of adapting to one's surroundings and being open-minded. He mentions the challenges faced by four young men in Israel who were influenced by the culture around them. The speaker also discusses the significance of accepting God's gift of salvation and recognizing His power and generosity. He then transitions to discussing the book of Daniel, specifically focusing on the historical fulfillment of events in the first six chapters and the visions of the four empires in chapters 2 and 7. The sermon concludes with a prayer for the audience to be stirred and obedient to God in a time of spiritual decline.
Sunday Night Meditations 38 Message and Song - 1950's
By Welcome Detweiler40631:17ISA 53:6LUK 19:10ROM 5:6ROM 5:81PE 3:18In this sermon, the preacher gives a prescription for spiritual healing and conversion. He advises the young officer to read portions from the book of the law, the Psalms, and the prophets to understand his sin and need for conversion. The officer follows these instructions and realizes that he is a lost sinner and that his depression stems from carrying the burden of his sin. Through reading the gospels, he learns that Christ came to help sinners and died on the cross to deliver them from their sins. The officer then trusts Jesus as his Savior and desires to live for Him. However, he still feels hopeless until he turns to the New Testament and discovers the good news that God has for lost sinners. The preacher shares verses from Luke and Romans that emphasize Christ's purpose in seeking and saving the lost and dying for sinners. The sermon concludes with an urgent call to meet God and accept His invitation for salvation.
Notes of the Meeting of Brethren at Guelph, Ontario
By John Nelson Darby0Expectation of Christ's ReturnHolinessJHN 3:36JHN 15:5JHN 16:3JHN 17:19ROM 5:62CO 5:21JAS 4:81JN 2:61JN 3:41JN 3:7John Nelson Darby emphasizes the profound contrast between God's holiness and human sinfulness, illustrating that true understanding of God's love comes through accepting Christ. He explains that while the world may reject believers, it is through trials and tribulations that Christians are refined and made vessels for God's use. Darby stresses the importance of living a life that reflects Christ's purity and holiness, urging believers to remain in constant expectation of His return. He warns against superficial faith and highlights the necessity of genuine belief in Christ for salvation. Ultimately, he calls for a deeper communion with God, which leads to a life of holiness and love towards others.
Magazine Fragments
By John Nelson Darby0Union with ChristLiving in ExpectationROM 5:6EPH 2:6COL 3:3John Nelson Darby emphasizes the importance of addressing the conscience of unbelievers rather than their questions, urging believers to recognize their own lack of strength and the necessity of being united with Christ through the Holy Spirit. He explains that true faith involves understanding our new state in Christ, which is not merely about moral improvement but about a complete transformation and union with Him. Darby warns against the distractions of the world, which is influenced by Satan, and encourages believers to find their identity and purpose in Christ alone, living not for themselves but for Him. He reassures that through Christ's sacrifice, believers are made righteous and are called to live in expectation of His return, serving Him with love and devotion.
Move on to Fullness in God
By David Wilkerson0GraceSpiritual GrowthGEN 19:16GEN 19:19PSA 48:1ISA 2:3ROM 5:6David Wilkerson emphasizes the grace of God in rescuing Lot from Sodom, illustrating how God intervened when Lot was powerless to save himself. The sermon highlights God's love and mercy, urging believers to escape to His presence, represented by the mountain, rather than lingering in sin or fear. Wilkerson warns against the dangers of not fully embracing God's deliverance, as seen in Lot's eventual downfall after hesitating to move on to fullness in God. The message encourages believers to trust in God's promises and seek His holiness without delay. Ultimately, the sermon serves as a reminder of the importance of moving forward in faith and not allowing past struggles to hinder spiritual growth.
The Doctrine of Justification 7. Its Objects
By A.W. Pink0JustificationGrace Of GodISA 43:25JER 31:3JHN 3:18ROM 3:19ROM 4:5ROM 4:25ROM 5:6ROM 8:33EPH 2:31TI 3:16A.W. Pink explores the doctrine of justification, emphasizing that God justifies the ungodly, not based on their works but through faith in Christ's righteousness. He clarifies that justification is a legal declaration from God, distinct from the believer's experiential state, and that all humans, including the elect, are born under condemnation until they believe. Pink highlights that justification is not about inherent righteousness but about God's grace extended to sinners, illustrating this with biblical examples like Abraham and the thief on the cross. He stresses that faith is the means by which one receives this justification, underscoring the radical nature of God's mercy towards the most wretched. Ultimately, Pink affirms that God's justification is a miraculous act of grace that offers hope to all who believe, regardless of their past sins.
Alas! I Can Do Nothing!
By C.H. Spurgeon0Faith in ChristHelplessnessJHN 15:5ROM 5:6EPH 2:8C.H. Spurgeon addresses the struggles of the anxious heart that feels powerless to do good after accepting the doctrine of atonement. He emphasizes that many believers feel a deep sense of inability, lamenting, 'I can do nothing,' and struggle with their moral weakness and the burden of sin. Spurgeon reassures that Christ's sacrifice is sufficient for the ungodly, highlighting that salvation is not based on our strength but on faith in Jesus, who died for us while we were still without strength. He encourages believers to focus on the truth that 'in due time Christ died for the ungodly,' which can transform their weaknesses into blessings through faith. Ultimately, Spurgeon calls for a reliance on Christ's love and sacrifice as the source of strength and hope for those feeling spiritually lifeless.
Christ's Cross and God's Due Time
By John Nelson Darby0SalvationGraceROM 5:6John Nelson Darby emphasizes the profound truth of God's grace as revealed through Christ's sacrifice at the appointed time, highlighting that humanity, in its ungodliness and lack of strength, is fully reliant on God's grace for salvation. He explains that the gospel is not about what man can do, but rather about what God has done for man, showcasing His love by sending Christ to die for sinners. Darby stresses the importance of recognizing our true condition before God, which leads to a deeper understanding of grace and the necessity of faith in Christ for righteousness.
The Old, Old Story
By C.H. Spurgeon0Sharing the GospelAtonementISA 53:5JHN 3:16ACT 4:12ROM 5:62CO 5:21EPH 1:7COL 1:20HEB 9:281PE 3:181JN 2:2C.H. Spurgeon emphasizes the timeless message of the gospel, focusing on the atonement of Christ as the cornerstone of faith. He passionately defends the doctrine of substitutionary atonement, asserting that Christ died for the ungodly, fulfilling God's justice and offering peace to troubled consciences. Spurgeon warns against modern theological trends that dilute this essential truth, urging believers to cling to the simplicity and power of the cross. He encourages Christians to live joyfully in the light of their forgiveness and to share the gospel fervently with others. Ultimately, he calls on unbelievers to trust in Christ, who died for them, offering hope and salvation.
The Entire Pardon and Justification of the Believing Sinner
By Octavius Winslow0AtonementJustificationPSA 103:12ISA 44:22ISA 53:5JER 33:8ZEC 13:1ROM 5:62CO 5:21EPH 1:7HEB 9:141JN 4:10Octavius Winslow emphasizes the profound nature of Christ's Atonement, asserting that true understanding of this doctrine requires a spiritually renewed mind. He explains that the Atonement is not merely a theoretical concept but a heartfelt truth that reveals the depth of human sin and the necessity of Christ's sacrifice for complete justification. Winslow argues that the Atonement offers an entire pardon for all sins, highlighting the importance of recognizing one's own sinfulness to fully appreciate the grace of God. He encourages believers to embrace the fullness of their justification in Christ, which leads to peace, sanctification, and a deeper relationship with God. Ultimately, he calls for a humble and honest confession of sin, assuring that God's readiness to forgive is rooted in His infinite love and grace.
The Centrality of the Cross
By Jessie Penn-Lewis0The CrossVictory in ChristROM 4:25ROM 5:6Jessie Penn-Lewis emphasizes the centrality of the Cross in the Christian faith, asserting that it serves as the fixed point for understanding justification, victory over sin, and reconciliation with God. She highlights that Christ's death was a substitutionary sacrifice, essential for believers to grasp their identity in Him and to experience true victory over sin, the world, and the devil. By recognizing the Cross as the pivotal aspect of their faith, Christians can find strength and liberation from the bondage of sin and the influences of the world. Penn-Lewis encourages believers to embrace the reality of their union with Christ in His death and resurrection, which empowers them to live victoriously. Ultimately, she calls for a deeper understanding of the Cross as the key to unlocking the mysteries of faith and the Christian life.
Experimental Salvation
By A.W. Pink0Sovereign GraceTrue SalvationISA 53:3JON 2:9MAT 13:20JHN 15:5ROM 5:6ROM 8:8EPH 2:8A.W. Pink emphasizes that true salvation is entirely the work of the Lord, planned by the Father, purchased by the Son, and applied by the Holy Spirit. He warns that many in Christendom may believe they are saved while lacking a genuine experience of divine grace in their hearts. Pink distinguishes between intellectual belief and a heartfelt relationship with Christ, stressing that true faith and repentance are gifts from God, not mere human efforts. He highlights the necessity of God's sovereign grace in effecting salvation, as humans are incapable of achieving it on their own. Ultimately, Pink calls for self-examination to ensure one's faith is rooted in a true, transformative experience of God's grace.
The Great Attraction: The Uplifted Christ
By R.A. Torrey0Atonement and SalvationThe Drawing Power of ChristISA 53:5MAT 11:28JHN 3:16JHN 12:32JHN 16:8ROM 3:23ROM 5:6GAL 3:132PE 2:11JN 3:16R.A. Torrey emphasizes the unparalleled drawing power of the uplifted Christ, asserting that nothing attracts people like the message of a crucified Savior. He reflects on historical instances where large crowds were drawn not by entertainment but by the genuine presentation of Jesus Christ, highlighting that the need for a Savior transcends all races and conditions. Torrey argues that only the atoning blood of Christ can meet humanity's deepest needs, and that true Christianity, centered on the crucified Christ, is a universal religion. He warns against the dangers of a diluted gospel that lacks the message of atonement, which ultimately fails to draw people to Christ. The sermon calls for individuals to recognize their need for salvation and to respond to the love of God demonstrated through Christ's sacrifice.
The Love of Christ
By Arno Clemens Gaebelein0JHN 17:24ROM 5:6ROM 8:38EPH 3:19EPH 5:25PHP 2:1HEB 4:161JN 4:19REV 22:20Arno Clemens Gaebelein preaches about the incomprehensible Love of Christ, which surpasses all knowledge and understanding. He emphasizes that Christ's Love is eternal, predating the foundation of the world, and manifested in His sacrificial death for our sins. Gaebelein highlights how Christ's Love remains constant and unchanging, despite our failures and shortcomings, and encourages believers to fully embrace and experience this Love in their lives, leading to self-sacrifice, unity among believers, and a fervent longing for Christ's return.
God's Love/hate Relationship With the World
By David Servant0PSA 5:5PSA 7:11PSA 11:5JER 12:7HOS 9:15MAT 25:31LUK 24:47ROM 5:6David Servant challenges the common Christian cliché 'God loves the sinner but hates the sin,' pointing out that Scripture reveals God's hatred towards sinners as well. He emphasizes that God's love and hatred are not contradictory but complementary aspects of His character, with His mercy restraining His wrath. Servant highlights the importance of preaching the truth about God's holiness and wrath, as seen in the examples of Jonathan Edwards and John the Baptist, who warned of God's judgment without sugarcoating the message of repentance. He cautions against the modern trend of emphasizing God's love at the expense of His holiness, urging preachers to present the full counsel of God's Word.
Roman Catholicism
By Thomas Watson0DEU 31:11ECC 5:4ISA 53:10EZK 23:37LUK 11:52ROM 5:6EPH 5:23COL 2:9COL 2:19HEB 10:121JN 5:21REV 13:1REV 14:9REV 22:18Thomas Watson preaches a sermon warning against idolatry, specifically addressing the errors and dangers of Roman Catholicism. He highlights the soul-damning nature of idolatry, the spiritual adultery it entails, and the opening it provides to God's judgments. Watson dissects various popish doctrines such as the worship of the pope, transubstantiation, denial of Scripture to the common people, salvation by personal merit, and the belief in purgatory. He also condemns practices like praying to saints and angels, image-worship, and the denial of Christ's sufferings in His soul. Watson concludes by emphasizing the unscriptural, carnal, unedifying, proud, immoral, toothless, bloody, blasphemous, ridiculous, God-provoking, and soul-destroying nature of Roman Catholicism, urging believers to keep themselves from idols.
The Case of the Japanese Barber
By Walter Wilson0ISA 44:22ACT 10:43ROM 5:6COL 2:141JN 1:7Walter Wilson shares a powerful testimony of divine intervention leading him to a Japanese barber in need of the Gospel. Through a series of delays and circumstances, the barber's heart is opened to receive the message of salvation, finding peace and joy in accepting Jesus Christ as his Savior. The encounter highlights the importance of sharing the love and forgiveness of Christ with others, especially those who may have never heard the true message of salvation.
The Art of Forgiveness
By Richard Sipley0ISA 43:25MAT 18:15ROM 5:61CO 15:3EPH 4:32Dick Sipley preaches about the importance of forgiveness, emphasizing the difference between a defeated life and a victorious life, and the need to forgive others as God forgives us. He shares personal illustrations of struggles with forgiveness and highlights the three major goals of God's forgiveness and ours: reconciliation, satisfaction, and inner peace. Sipley stresses the significance of seeking reconciliation, bearing the hurt done to us, and choosing not to remember the wrongs, just as God forgives us.
The Way Begins in a Hole
By Selwyn Hughes0PSA 51:17ROM 5:6ROM 5:8EPH 2:8JAS 4:6Selwyn Hughes emphasizes the profound truth that salvation in Christ challenges human pride, as it reveals our inability to save ourselves through our own efforts or merits. The offer of free salvation confronts the world's self-sufficiency and highlights the necessity of humbly accepting God's saving grace. Hughes illustrates how the gospel message contradicts the notion that we can attain salvation through our own goodness, emphasizing the need to acknowledge our helplessness and rely solely on God for redemption. He urges listeners to let go of pride, confess their inability to save themselves, and turn to God in repentance, recognizing that true salvation comes from Him alone.
God's Plan
By George Kulp0JOB 42:2ISA 55:8MAT 24:44ROM 5:61CO 10:13George Kulp preaches about God's unfailing plan throughout history, emphasizing that while human plans may fail, God's plan never does. He highlights how God's universal plan has been steadily moving forward towards final victory since its inception, with no defeats or failures. Kulp explains how God's plan unfolded from the creation of a perfect world to the redemption of mankind through Jesus Christ, showcasing that every event, including trials and afflictions, is part of God's perfect plan for each individual's life.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general. I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation. II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts. III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery. IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here! 1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created. 2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence. 3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker. 4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same. That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God. In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: - 1. Christ was manifested in the flesh when the world needed him most. 2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness. 3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer. 4. When the fullness of the time came, foretold by the prophets. 5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact. 6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others. Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.
Jamieson-Fausset-Brown Bible Commentary
For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish. in due time--at the appointed season. Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Gal 4:4), The two former of these properties the apostle now proceeds to illustrate.
John Gill Bible Commentary
For when we were yet without strength,.... The apostle having mentioned the love of God proceeds to give an instance, and which is a full proof and demonstration of it, which is, that in due time Christ died for the ungodly. That Christ died is certain; the death of Christ was foretold in prophecy, typified by the sacrifices of slain beasts, was spoken of by himself, both before and since his death; his enemies have never denied it; and this was the sum of the ministry of the apostles, and is the great article of faith: and that the death of Christ is a singular instance of the love of God, is evident by considering the person that died, the Son of God in human nature, his own, his only begotten Son, his beloved Son; the concern which God had in it, by willing, ordering, and appointing it, awaking the sword of justice against him, not sparing him, but delivering him up for us all; also the nature, kind, and manner of his death, and particularly the persons for whom he died, here described: he "died for the ungodly"; not for himself, he had no sins of his own to die for, nor did he want any happiness to procure; nor for angels, but for men; and these not holy, just, and good men, but ungodly; and not as a mere martyr, or only by way of example to them, and so for their good; but as the Syriac version reads it, , "in the room", or "stead of the ungodly", as their surety to make satisfaction for their sins. The Jews have a notion of the Messiah's being a substitute, and standing in the place and stead of sinners; and they say (x), "that Aaron filled up the place of the first Adam, and was brought near in the room of him;'' which is true of Christ, the antitype of Aaron. On those words, "I will give a man for thee", Isa 43:4; the doctors (y) say, "do not read Adam, but Edom; for when God removes the decree (or punishment) from a particular man, he provides for the attribute of justice in the room of the man that sinned, , "another man that comes from Edom";'' referring, as I think, to Isa 63:1. And this their character of ungodly shows, that not goodness in man, but love in God, was the moving cause of Christ's dying for them; and that the end of his dying was to atone for their ungodliness: and to illustrate the love of God the more towards them in this instance, they are said to be "without strength" at that time; being so enfeebled by sin, that they were not capable of fulfilling the law, of atoning for the transgressions of it, of redeeming themselves from slavery, of beginning and carrying on a work of holiness their hearts, nor indeed of doing one good thing. Add to all this, that Christ died for these persons in due time; in the most fit, proper, and convenient season to illustrate the love and grace of God; when man appeared both weak and wicked; when the weakness of the legal dispensation had been sufficiently evinced, and the wickedness of man, both among Jews and Gentiles, was at a very great height: or rather by "due time" is meant the "fulness of time", Gal 4:4; the time appointed in council by God, agreed to by Christ, and fixed in prophecy; before the departure of the sceptre from Judah, the destruction of the second temple, and at the close of Daniel's weeks. (x) Tzeror Hammor, fol. 96. 1. & 97. 4. & 98. 3. (y) Tzeror Hammor, fol. 93. 4.
Matthew Henry Bible Commentary
The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine: - 1. The persons he died for, Rom 5:6-8. 2. The precious fruits of his death, Rom 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Rom 5:12, to the end. I. The character we were under when Christ died for us. 1. We were without strength (Rom 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition - lost, and no visible way open for our recovery - our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deu 32:36. It is the manner of God to help at a dead lift, 2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Rom 5:7, Rom 5:8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare Joh 15:13, Joh 15:14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsuchoi - would engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Rom 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (Rom 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into tsaddim - righteous, chesedim - merciful (compare Isa 57:1), and rashim - wicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: "Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel." Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (Rom 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Rom 8:7; Col 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zac 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies. II. The precious fruits of his death. 1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Rom 5:9), reconciled by his death, Rom 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Heb 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Lev 17:11. 2. Hence results salvation from wrath: Saved from wrath (Rom 5:9), saved by his life, Rom 5:10 When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation. - We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, Th1 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace. - Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Rom 14:9. He was dead, and is alive, Rev 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Heb 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Rom 4:25 and Rom 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it. 3. All this produces, as a further privilege, our joy in God, Rom 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jer 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes - not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, Kauchōmenoi - glorying in it. God hath received the atonement (Mat 3:17; Mat 17:5; Mat 28:2): if we but receive it, the work is done. III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Rom 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe, 1. A general truth laid down as the foundation of his discourse - that Adam was a type of Christ (Rom 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, Co1 15:45. Compare Co1 15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative - died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontos - the figure of him that was to come, to come to repair that breach which Adam had made. 2. A more particular explication of the parallel, in which observe, (1.) How Adam, as a public person, communicated sin and death to all his posterity (Rom 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Gen 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph' hō - for that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, Co1 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Act 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Gen 2:17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, diēlthen - passed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, Rom 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, Co1 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done? Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, Rom 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did - which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt. (2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe, [1.] Wherein the resemblance holds. This is laid down most fully, Rom 5:18, Rom 5:19. First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathēsan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity. Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us, - his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous - many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathēsontai - they shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough. [2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Rom 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend: - First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Rom 5:16, Rom 5:17. Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Col 2:13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, Rom 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests - not only pardoned, but preferred. See this observed, Rev 1:5, Rev 1:6; Rev 5:9, Rev 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing. IV. In the last two verses the apostle seems to anticipate an objection which is expressed, Gal 3:19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to to the cure. The offence, paraptōma - that offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound - that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Rom 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.
Tyndale Open Study Notes
5:6 At just the right time might mean that God sent Christ at the time appointed in history, or that our condition as utterly helpless was the right time for God to demonstrate his love by sending his Son on our behalf.