Romans 5:1-11

1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, ² through whom we also have obtained access to this grace in which we stand. And we exult in hope of the glory of God. ³ And not only [this], but we also exult in the tribulations, knowing that tribulation produces steadfastness, ⁴ and steadfastness approved character, and approved character hope. ⁵ And hope does disappoint, for the love of God is poured out in our hearts through the Holy Spirit given to us. ⁶ For while we were yet weak, still according to the appointed season, Christ died for the ungodly. ⁷ For rarely does someone die for a righteous man; for a good man possibly someone even may bring himself to die. ⁸ But God demonstrates His own love for us, such that while yet being sinners Christ died for us. ⁹ Therefore having  now been justified by his blood, how much more we shall be saved from wrath through him. ¹⁰ For if being enemies we were reconciled to God through the death of His Son, how much more being reconciled shall we be saved by his life. ¹¹ And not only [that], but also we exult in God through our Lord Jesus Christ, through whom now we have received the reconciliation.

In yesterday’s lesson we went back over the first five verses of Romans 5, but in a little more detail than in our previous Romans class. We then carried on through to verse 11. The following are brief notes from our discussion.

We covered the textual issues with verse 1 in the last Romans class, so I won’t go back over that–just look back at that blog article.

The term “peace” is not simply, as in secular Greek, a cessation of hostilities. It is something deeper, where we are no longer at enmity with God, and God’s disposition toward us is favorable. This is not only something we know from Scripture, but something we can experience in our lives. It’s interesting that the Greek phrase “with God” (pros ton theon) is the same used in John 1:1 (“…and the Word was with God…”), in the sense of being “in the presence of.” In John 1:1, this demonstrates not only that the Word was eternal (“In the beginning…”), and that the Word and God are of the same being (“and the Word was God”), but that they were somehow also separate from each other. In Romans 5:1, the same phrase is used to indicate that the peace we have is peace in the presence of God. We don’t need to fear His wrath; we can come boldly before Him, acceptable thanks to the work of Christ on our behalf.

It’s partly for this reason that I prefer the translation “access” over “introduction” (as in the NASB) in verse 2. Saying we now have an introduction to this grace implies to me that there is more yet to be done. An introductory Hebrew grammar familiarizes you with the basics of the language, but there is still more beyond the grammar to go before you really know Hebrew. But this peace doesn’t merely give us an introduction to God–it gives us full standing before Him. We can know Him, and have a relationship with Him. It’s the idea of the torn veil in the Holy of Holies; whereas only the High Priest had access once a year for the purpose of one sacrifice, now we all have access to God anytime thanks to Christ’s one sacrifice.

The term translated “exult” in verses 2, 3, and 11 is essentially the word “boast,” but in this context the idea of confidence–perhaps joyful confidence–is, I think, intended by Paul. Because of our peaceful standing with God, we can have joyful confidence in the hope of God’s glory, and we can have joyful confidence in tribulations. Notice that we don’t exult in the midst of tribulations (that is to say, the tribulations are bad, but nevertheless we exult), but we exult in tribulations–as if the tribulations themselves are a good thing. Indeed, from the following chain of phrases, this appears to  be Paul’s point. Tribulations are good because the make us steadfast, which in turn creates in us an approved character (or a character that has been tested and shown approved), which produces hope within us.

In verse 5, the love of God spoken of here is not the love we have for God, but God’s love for us. The foundation of our confidence is not how much we love God, but the overabundant love of God for us, which He has demonstrated in the cross. This love is “poured out” in our hearts, not simply given to us. This phrase emphasizes how great God’s love is for His people. And this love is communicated by the Holy Spirit. Reformed people tend to be a little wary of the Holy Spirit, largely due to the excesses of the charismatic movement. But the Holy Spirit plays a vital role in the life of the believer, and we should never overlook his important ministry in our lives. He is often the vehicle of God’s graces in our lives, such as here, where it is through His work that the love of God is communicated to us and made real to us.

Paul now illustrates the superiority of God’s love over man’s love, and how the two are most sharply contrasted when we consider sacrificing one’s life on behalf of another. Jesus himself said that there is no greater demonstration of one’s love for one’s friends than to die for them (John 15:13). Christ died for us while we were weak, and while we were ungodly. And he did so “in the right season.” This could refer to the right point in history for the fulfillment of prophecy, or the best time for all the right elements to be in place in terms of language, culture, and so forth. But I think Paul intends this to be more personal: at the right time in the life of his people when they were still weak, helpless, sinful, and at enmity with God. At the right season in someone’s life such that it is evident that God was doing the work of reconciling the sinner to Himself.

I find it interesting that Paul distinguishes between the “righteous” man that one would rarely die for, and the “good” man for whom one would possibly die. Evidently, you can be righteous–do all the right things, obey the commandments, do all the correct rituals, say the right words, etc., and not elicit the love of your fellow man (perhaps this is pointed at the Jewish Christians in the Roman church?). To many of us, the idea of actually laying down one’s life for another is not one we like to contemplate. We might glibly say that we would–after all, isn’t that what we’re supposed to say?  But would we really? Soldiers lay down their lives for their fellow soldiers and their country on a daily basis. But how many of them, or us, would lay down their lives for our enemies? For those who hate us? For those who revile, mock, scorn, and belittle us? That’s the love of God for us. While we were yet enemies of God, spitting in His face, mocking His name, Christ died for us.

So, we have been justified through the cross and Christ’s sacrifice on our behalf; how much more, then, shall we be saved from God’s wrath! It is that sacrifice that brings about reconciliation–the key word for this passage. It is the fact that Christ died for the ungodly that enables the ungodly to be at peace with God. And by being reconciled with God, we are no longer His enemies, no longer under His wrath, and, instead, have become the recipients of salvation.

Next week, Mike (my co-teacher), will unpack verses 6-11 a little more, particularly with reference to the ordo salutis, or the “order of salvation.” If you have never come across this term before, or even if you have but given the concept little thought, I encourage you to do so before next week. Here are a few links you can use to read ahead:

• “Ordo Salutis” on Monergism.com
• Article on Theopedia
• “Which Came First?” An Article by Pastor John Sampson on the topic