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The Book of Romans Chapter Five
Preface
Starting with verse 21 of chapter 3 Paul has been discussing “spirit salvation”—the imputation of God’s righteousness upon faith in Christ. He has described it and has illustrated it in the lives of Abraham and David. In this chapter he discusses various benefits or blessings that accompany righteousness as they apply to both “spirit” and “soul” salvation. He also shows the contrast between the offence of Adam and the righteous act (sacrifice) of Christ. He concludes the chapter by showing that this righteousness and its benefits apply to all mankind.
Romans 5:1-5 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us.
The apostle Paul enumerates at least six major “new” blessings or benefits that accompany God’s righteousness, which are available to the individual upon his “spirit” salvation experience and which may be manifest during his “soul” (life) salvation journey.
“Spirit salvation” refers to the imputation of God’s righteousness to the person who accepts this grace-gift of God by faith alone in Christ alone. It is a one-time decision based solely on the redemptive work of Christ on the cross and executed solely by the instrument of faith, which (1) is made by and within the will of a person and (2) results in his immediate justification by and before God and (3) can never be nullified by God or man (John 3:16-18; 5:24; 6:37-40; 20:31; Romans 3:21-26; 5:15; 8:38, 39; Ephesians 2:8, 9; Titus 3:5; Revelation 22:17).
“Soul (life) salvation,” also called “sanctification,” has to do with a believer’s spiritual growth or lack thereof. It is based on the accumulation of “divine good works,” i.e., works performed under the control of God’s Spirit (as opposed to “human good works,” which are works performed in the flesh), during a believer’s temporal life on earth. This salvation culminates at the Judgment Seat of Christ where a believer’s life (of works) will be judged, the result of which has effect not only in the present during his life on earth but will affect his participation (or lack thereof) in the coming millennium reign of Christ (Kingdom Age) upon earth for 1000 years (2 Corinthians 2:10; 1 Corinthians 3:12-15; Romans 14:10; Galatians 6:7; Colossians 3:24, 25; Revelation 22:12).
Passages that follow may apply to one or both aspects of salvation. Comments will be made to differentiate when appropriate. The Life Application Bible puts it another way, in the following words:
These verses introduce a section that contains some difficult concepts. To understand the next four chapters, it helps to keep in mind the two-sided reality of the Christian life. On the one hand, we are complete in Christ (our acceptance with Him is secure). On the other hand, we are growing in Christ (we are become more and more like Him). At one and the same time we have the status of kings and the duties of slaves. We feel both the presence of Christ and the pressure of sin. We enjoy the peace that comes from being made right with God, but we still face daily problems that often help us grow. If we remember these two sides of the Christian life, we will not grow discouraged as we face temptations and problems. Instead, we will learn to depend on the power available to us from Christ, who lives in us by the Holy Spirit. (Life Application Bible, Tyndale House Publishers, Inc. and Zondervan Publishing House, 1991)
The Greek connective word oun, translated “therefore” coupled with the clause “having been justified by faith,” indicates there is an association or a direct link between God’s imputed righteousness and the following list of available benefits to the believer. But the reader must not miss the reiteration by Paul that he and his readers have been justified (past tense) by the sole instrument (principle) of faith, which is translated from the Greek word pistis—from the Greek word peitho meaning “to be persuaded or convinced.” It represents a decision of absolute trust in or reliance upon an object—the object being the person of Jesus Christ and His redemptive sacrifice on Calvary.
In these five verses five of the six benefits are mentioned, which follow:
Through the redemptive work of Christ on the cross, the sin barrier between God and man has been removed and reconciliation between the two may now be achieved for anyone who places his faith in Christ. Upon the decision of faith, all hostilities between the two permanently ceases—the war is over! Through the work of Christ all causes of enmity between a believer and God has been removed; by grace they have been changed from foes to friends (2 Corinthians 5:18; Ephesians 2:16; Colossians 1:20; Hebrews 2:17).
“Positionally” (spirit salvation) this is a fact and is based solely on the work of Christ, but “experientially” (soul salvation) it can only be achieved daily as a believer allows God’s Spirit to have control in his life, which is a product of confession (1 John 1:9), faith (Colossians 2:6), and ingestion of God’s Word (John 15:3; 17:17; Romans 12:2; Ephesians 5:26).
Not only does the believer have peace both positionally and experientially “through Christ,” he also “through Christ” has access by faith into the grace in which he stands.” All positional and experiential benefits, both now and forever, a believer has pertaining to God are through (Gk: dia: a primary preposition denoting the “channel” of an act or result) the Lord Jesus Christ. For this reason, the only way any person can honor or please God Almighty is by recognizing the deity and sacrifice of His Son and by trusting Him for the believer’s daily walk before God (Colossians 2:6; Galatians 2:20).
The grace (Gk: charis: favor or gift) in which the believer stands (Gk: abides; has his standing) is one of permanency because it is in fact “in Christ” (Ephesians 2:4-6; Colossians 3:3). This grace, or standing in favor, embraces all aspects of the believer’s positional relationship with God. Not only has God declared the believer “not guilty;” He has drawn him close to Himself as a “friend” and as His “child” (John 15:15; Galatians 4:5, 6).
To have “access” (Gk: prosagoge—to approach or have admission to a person of high rank) means “to approach,” as if by introduction into a king’s throne room. Believer’s have been granted admission to approach God, but note that it, as is everything else in the realm of both spirit and soul salvation, is by the instrument or principle of faith. Although a believer may and is encouraged to pray directly to God the Father anytime, he must remember the following:
But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. (Hebrews 11:6)
This is a benefit that comes in direct proportion to a believer’s consumption (acquisition and understanding) of the promises contained in God’s Word. As this is accomplished in the believer’s life, he becomes more and more aware of the glorious future provided for him by His heavenly Father. Paul expressed it well in the following:
Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ. (Titus 2:13)
Spirit salvation provides an eternity with God, and soul salvation can provide favorable recognition (approval) by Christ at His Judgment Seat in addition to a position of favor during Christ’s millennial reign upon the earth. Because of Christ, the believer can eagerly anticipate the time when he will share Christ’s glory. And because of this anticipation, Christ is the “the hope of glory” in which the believer may always find rest and be able to rejoice (Colossians 1:27; 3:4; Romans 8:17-30; 9:23; 2 Corinthians 4:17; 2 Thessalonians 2:14; Hebrews 2:10; 1 Peter 5:1, 10).
It is one of the paradoxes of Christianity that joy can coexist with affliction. The reason is that afflictions or trails, which may only come upon a believer through the permissive will of God and if properly understood and received by the recipient, produces fruit that will greatly benefit the believer during soul salvation. And this fruit, as stated before, culminates at the Judgment Seat of Christ with results extending into the Millennial Kingdom. James wrote along the same line:
My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. (James 1:2-4)
This is more than mere Stoic endurance of troubles; it is spiritual glorying in afflictions because of having come to know that afflictions or trails produce a chain-reaction that leads to hope. Only a believer who has faced distress can develop perseverance, which results in (proven) character, and which results in hope—confidence that God will not only see him through the trails but will reward him for his perseverance in the end.
A believer’s hope never disappoints, since it is centered in God and God’s promises. And this heart of hope is undergirded by the love of God, which becomes a part of the believer when he is indwelt and sealed by the Holy Spirit (John 14:17; 1 Corinthians 3:16; 6:19; 2 Corinthians 1:22; Ephesians 1:13; 2:22; 4:30 1 John 2:27). Not only does he become aware that a personal God loves him, but he then may allow (a matter of choice) his nature to go through a metamorphic transition in which the love of God is channeled through him to others.
Romans 5:6-11 For when we were still without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
In this passage Paul states the sixth benefit available to the believer, which benefit many commentators often relegate only to “spirit salvation,” i.e., deliverance from hell fire. And although this is involved, it also has definite application to “soul salvation.”
Paul springboards from his previous statement regarding the “love of God” in verse 5 to illustrate that man, even with his most noble of intentions and who would possibly give his life for a truly “good” person, would never give his life for anyone of lesser character. Yet God demonstrated His vast love for man in that while he was still in sin and at enmity with God, He, in the person of His Son, died for man.
Within this passage Paul reiterates two of the sure and permanent benefits of Christ’s death made available to anyone who places his faith solely in Christ, which he previously detailed in the previous chapter—justification and reconciliation. These are couched in terms conveying completed and permanent transactions, i.e., “having now been justified” and “having been reconciled.” As previously covered in this commentary, man may now be legally made just (declared righteous) before God, which changes his relationship (the sin barrier has been removed) with God. All this comes through the non-meritorious act of faith in Jesus Christ.
But in addition to these completed actions, which rest solely upon the spiritual death of Christ while on the cross of Calvary, Paul now explains a very significant benefit available to the believer during his journey with Christ while still on earth. This benefit is primarily applicable to a believer’s soul (life) salvation; although, in the first use of it by Paul it may also apply to one’s spirit salvation.
In presenting this issue Paul uses the Greek word sozo, translated “saved,” which either literally or figuratively conveys the meaning of “deliverance” or “protection.” Often commentators make the exegetical error regarding certain words in the Bible known as an “illegitimate totality transfer,” which is the assignment of a “meaning” to a word (understood as the total series of relations in which it is used in the literature) regardless of context. The word “saved” is such a word. Due to this particular error the word “saved” is often only understood as being “delivered from the fires of hell,” which relates to “spirit salvation.” But the truth is that it is often used by Paul to express “soul salvation,” as is the case in this passage.
Although Paul has indeed been discussing spirit salvation in the most glorious terms, he now makes the transition from it to soul salvation, which discussion continues through subsequent chapters. The Nelson Study Bible, commenting on Romans 5:9, 10, offers these remarks:
If God loved us when we were helpless, ungodly enemies, how much more will He love us now that we are His children? “By His blood . . . through the death of His Son” we have been justified, that is “declared righteous,” and reconciled, meaning our state of alienation from God has been changed. Believers are no longer enemies of God; they are at peace with God (v. 1). “we shall be saved”: Many take these verses to refer to final salvation from the presence of sin. But in this context, Paul goes on to discuss being saved from the power of sin (see ch. 6). Thus wrath here is God’s present wrath (see 1:18), and His life is the life of Christ in believers (see v. 18). The point is that since God’s love and the death of Christ have brought us justification, then as a result of that love, we can also expect salvation from God’s wrath. To experience this truth, the believer must fully cooperate with the process that is explained in 6:1-14 (see John 8:32). The believer must die to sin and present himself or herself to God as an “instrument of righteousness” (see 6:14). (The Nelson Study Bible, Thomas Nelson Publishers, 1997)
Whereas Paul had been addressing the benefits that come from the “death” of Christ, he now turns his attention to the benefit that comes from the “resurrected life” of Christ, which is situated at the right hand of God in heaven and which is available to each believer through the indwelling of the Holy Spirit.
Paul has made it clear that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Romans 1:18), which is a fact that applies to both the unbeliever and believer alike. Due to Christ’s death the believer will never experience God’s wrath in the confines of eternal fire (hell)—John 5:24; Romans 8:1, nor in the coming Tribulation upon earth (1 Thessalonians 1:10; 5:9); but the wrath in this passage refers to God’s judgment wrath that falls on believers who continue to “live in the flesh” disregarding the spiritual power and food available to them in the person of God’s Spirit and His Word in order that they may please God with a godly life.
It is the wrath incurred by believers who refuse to confess their sins, exercise faith, and refuse to mature by feeding upon God’s Word; and thereby continue to fall away from God, which will result in judgment actions against them in this lifetime and will most definitely culminate in negative actions (not hell) against them at the Judgment Seat of Christ (2 Corinthians 5:10; Romans 2:6; 14:10; Galatians 6:7; Colossians 3:25).
But the life of Christ, which is now available to every believer through continual cleansing of sin (1 John 1:9) and faith (Colossians 2:6), and which is fortified through spiritual growth (maturity) in the Word (John 15:3; 17:17; Romans 12:2; Ephesians 5:26; Hebrews 5:12-14), is the most significant benefit a believer may experience during his “soul salvation” experience. It insures that Christ will live His life through the believer (Galatians 2:20) and which will deliver him from God judgment (wrath) now and later, i.e., it will “save his life.”
And knowing and taking advantage of this, Paul then declares that the believer will be able to “rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.”
Romans 5:12-21 Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—(For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from [because of] many offenses resulted in justification. For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life. For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous. Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
The chapter comes to an end with Paul showing the triumph of Christ’s work on the cross over the effect of Adam’s transgression and that the application of God’s righteousness, which comes only through faith in Christ, is available to all mankind. Adam is portrayed as the federal head or representative of all those in the old creation while Christ is portrayed as the Federal Head of the new creation—a “federal head” being one who acts for all under him.
Paul conveys this concept by explaining that “in Adam,” because of his rebellion (sin), his descendants have received the nature to sin (1 Corinthians 15:21, 22). Adam’s sin was a “representative act,” and all his progeny are deemed to have sinned “in him.” Even though Eve may have sinned prior to Adam, “headship” was given to him because he was first to be created. And because of this passage of the sin nature down through Adam’s posterity, all individuals commit personal sin, which brings forth both spiritual and physical death.
Parenthetically Paul reiterates after a fashion his previous statement in chapter 4 (vs. 15), where he said “for where there is no law there is no transgression,” with the following words: “until the law sin was in the world, but sin is not imputed when there is no law.” The reader is reminded that a transgression is the violation of a known law. But until one is cognizant of the law, there is no imputation of sin. Yet because the sin nature was introduced into the human race by Adam’s disobedience, “death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam” (i.e., in face of clear instruction or law). Here it is believed that the emphasis is primarily on physical death; although, spiritual death is also part and parcel to the fall of Adam.
In Leviticus 17:11; 14 God informs man that “the life of the flesh is in the blood . . . for it is the life of all flesh. Its blood sustains its life . . . . ” Without blood no person can live. It was either in man’s blood that God breathed life (Genesis 2:7) or, as some believe, it was this act of God that introduced blood into man. Either way, the life of the flesh is in the blood. And it was the blood that was corrupted by the sin of Adam. And the corrupted blood, which contains the sin nature, has been passed on down through all persons throughout history insuring that all humans possess the sin nature. There has been only one exception to this “passage,” the virgin-born Son of God.
The Bible teaches in addition that Jesus was a sinless man. Whereas all men from Adam to this day are born with Adam’s sinful nature, and therefore are subject to the curse and eternal death, the Man Jesus was without sin and there deathless, until he took the sin of others upon Himself and died their death. Although Jesus was of Adam’s race according to the flesh, yet He did not inherit Adam’s nature.
This fact alone will prove that sin is not transmitted through the flesh. It is transmitted through the blood and not the flesh, and even though Jesus was of the “seed of David according to the flesh” this could not make Him a sinner. God has made of “one blood all the nations” of the earth. Sinful heredity is transmitted through the blood and not through the flesh. Even though Jesus, therefore, received His flesh, His body, from a sinful race, He could still be sinless as long as no drop of blood of this sinful race entered His veins. God must find a way whereby Jesus could be perfectly human according to the flesh and yet not have the blood of sinful humanity. That was the problem solved by the virgin birth.
It is now definitely known that the blood which flows in an unborn babe’s arteries and veins is not derived from the mother but is produced within the body of the fetus itself only after the introduction of the male sperm. An unfertilized ovum can never develop blood since the female egg does not by itself contain the elements essential for the production of this blood. It is only after the male element has entered the ovum that blood can develop. As a very simple illustration of this, think of the egg of a hen. An unfertilized egg is simply an ovum on a much larger scale than the human ovum. You may incubate this unfertilized hen’s egg, but it will never develop. It will dry up completely but no chick will result. But let that egg be fertilized by the introduction of the male sperm and incubation will bring to light the presence of life in that egg. After a few hours it visibly develops. In a little while red streaks occur in the egg, denoting the presence of blood. This can never occur and never does occur until the male sperm has been united with the female ovum. The male element has added life to the egg. Life is in the blood according to Scripture . . . .
For this very reason it is unnecessary that a single drop of blood be given to the developing embryo in the womb of the mother. Such is the case according to science. The mother provides the fetus (the unborn developing infant) with the nutritive elements for the building of that little body in the secret of her bosom, but all the blood which forms in it is formed in the embryo itself and only as a result of the contribution of the male parent. From the time of conception to the time of birth of the infant not one single drop of blood ever passes from mother to child. The placenta, that mass of temporary tissue known better as “afterbirth,” forming the union between mother and child, is so constructed that although all the soluble nutritive elements such as proteins, fats, carbohydrates, salts, minerals and even antibodies pass freely from mother to child and the waste products of the child’s metabolism are passed back to the mother’s circulation, no actual interchange of a single drop of blood ever occurs normally. All the blood which is in that child is produced within the child itself as a result of the introduction of the male sperm. The mother contributes no blood at all. (The Chemistry of the Blood, M.R. De Haan, M.D., Zondervan Publishing House)
Paul states that in one sense Adam is a type of the One who was to come. This parallelism is in reference to the federal headship of both Adam and Christ. In that sense, death was extended to all of mankind through Adam, whereas life is extended to all of mankind through Christ. But then the parallelism stops.
Paul draws attention to the contrast between the offense of Adam and the free gift of Christ. By the offence of the “first man” (Adam), the “many” died (both spiritually and physically). But the free gift, which comes by the grace of God and is made possible by the “one Man” (Jesus Christ), abounds much more to the “many.” The Greek word translated “abounded” in verse 15 is perisseuo, which conveys the meaning of that which “superabounds.” In this contrast Paul is drawing attention to the superiority of God’s free gift over and above the offence of Adam. And the designation of Christ as the “one Man,” (the Greek words heis for “one” and antropos for “man” are conspicuously combined) at least to this commentator, conveys the meaning of the “unique” and “ultimate” Man, which of course is certainly true of Christ.
Whereas through Adam and his offence the “sin nature” and resulting “condemnation” was passed on to the “many” (all mankind), it was through Christ and His vicarious sacrifice on the cross that the “new created nature” (2 Corinthians 5:17) resulting from justification (God’s righteousness—2 Corinthians 5:21) was made freely available to the “many” (all mankind). What a contrast!
In verse 16 Paul declares another important contrast between Adam’s sin and Christ’s gift. Whereas the “one offence” of Adam brought inevitable judgment, the verdict being “Condemned;” the efficacious free gift of salvation through Christ made payment for the “many offences” and resulted in the verdict “Acquitted.”
Paul continues with the superiority of God’s grace-gift of eternal life through Christ by stating another contrast. Whereas by “one” (the Greek word for “man” is not present in the original manuscript, but was later added by interpreters)—referring of course to Adam—death reigned (as a cruel tyrant over mankind); in contrast, and because of the freely available and gracious gift of righteousness, all who will receive this gift (by faith) not only possess eternal life but may live a spiritually abundant life (John 4:10, 14; 10:10) here and now and in the age to come.
What grace this is! We are not only delivered from death’s reign as a tyrant over us, but we reign as kings, enjoying life now and eternally. Do we really understand and appreciate this? Do we live as the royalty of heaven, or do we grovel among the muckheaps of this world? (Believer’s Bible Commentary, William MacDonald, Thomas Nelson Publishers, 1995)
In verses 18 and 19 Paul concludes his basic parallelism between Adam and Jesus Christ begun in verse 12 and the contrasts between them in verses 15-17. Verse 18 is significant in that it contrasts two distinct singular acts—one quite offensive to God, which resulted in God’s judgment on all mankind; the other, quite propitious to God’s holy nature and His reaction toward the first act, which made the free gift of eternal justification available to all mankind. The “one righteous act” was Christ’s vicarious death on the cross, and is in stark contrast to the offensive act of Adam. The classification “all men” is used twice in this verse. They both do not refer to the same people. In the first case it refers to “all who are within Adam;” in the second “all who are within Christ.” Although all who are in the second class were once in the first class, it was their faith-acceptance of the free gift that allowed them to transition from the first to the last.
In verse 19 the same conclusion is stated in different words. Here he uses the word “disobedience” in referring to Adam’s offence and the word “obedience” to Christ’s sacrifice on the cross. And although there are those (universal types) who use this verse and those that precede it in an attempt to prove that all men will eventually be saved, these passages distinctly deal with two federal headships. It is clear that just as Adam’s sin affects those who are “in him,” so Christ’s righteous act (sacrifice) benefits only those who “by faith” are “in Him.”
The commentary by William MacDonald in his Believer’s Bible Commentary merits inclusion in this commentary for the remaining two verses of this chapter:
What Paul has been saying would come as a jolt to the Jewish objector who felt that everything revolved around the law. Now this objector learns that sin and salvation center not in the law but in two federal heads. That being the case, he might be tempted to ask, “Why then was the law given?” The apostle answers, “The Law entered that the offense might abound.” It did not originate sin, but it revealed sin as an offense against God. It did not save from sin but revealed sin in all its awful character. But God’s grace proves to be greater than all man’s sin. Where sin abounded, God’s grace at Calvary abounded much more!
Now that the reign of sin, inflicting death on all men, has been ended, grace reigns through righteousness, giving eternal life through Jesus our Lord. Notice that “grace” reigns “through righteousness.” All the demands of God’s holiness have been met, and the penalty of the law has been paid, so God can now grant eternal life to all who come pleading the merits “of Christ,” their Substitute.
Perhaps we have in these verses a partial answer to the familiar question, “Why did God allow sin to enter the world?” The answer is that God has received more glory and man has received more blessings through Christ’s sacrifice than if sin had never entered. We are better off in Christ than we ever could have been in an unfallen Adam. If Adam had never sinned, he would have enjoyed continued life on earth in the Garden of Eden. But he had no prospect of becoming a redeemed child of God, an heir of God, or a joint-heir with Jesus Christ. He had no promise of a home in heaven or being with Christ and like Him forever. These blessings come only “through” the redemptive work of Jesus Christ our Lord. (Believer’s Bible Commentary, William MacDonald, Thomas Nelson Publishers, 1995)
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