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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE LETTER TO THE ROMANS

CHAPTER FIVE:
“Blood of Christ Justifies by Faith”

[“The Gift of Blood”]
Key word: Justification
Theme Verse: 9

Romans 5:1-5 – Peace of Those Justified by Faith

RO5:1 Now since we have been pronounced innocent because of our conviction 250 we enjoy peaceful relations with The God 251 by means of our Master Jesus Christ.

250	We have been pronounced innocent because of our conviction: Or, KJV: justified by faith; RHM: declared righteous. See notes on Romans 3:26. Paul summarizes his argument thus far through four chapters.

251

We enjoy peaceful relations with The God: Or, KJV: we have peace God; ALF: let us have peace; MOF: let us enjoy the peace we have; PME: let us grasp the fact that we have peace. Paul now lists the benefits of this state. They may be the suggestion here of an appeal for continued peace, not only with God, but also among themselves as Jewish and non-Jewish Christians. Compare the notes on Ephesians 2:14 in the Nazarene Commentary 2000©. Peace and unity become a strong theme in chapters 12 and 14. The word “peace” occurs 10 times in Romans. See notes on Romans 14:17, 19.

RO5:2 It is by [Jesus] also we now enjoy an approach [to God] 252 through His unmerited favor in which we now stand. 253 Also, we may boast in the hope of God’s glory. 254

252	It is by [Jesus] also we now enjoy an approach [to God]: Or, KJV: we have access by faith; RHM: we have had our introduction. That is an approach in worship denied earlier. Regarding the non-Jewish “approach” to God see notes on Ephesians 2:18; 3:12. (Hebrews 4:16; 7:25; 10:1, 22; 11:6; 12:18, 22)

253

Through His unmerited favor in which we now stand: Or, KJV: into this grace wherein we stand; RHM: this favour; NW: undeserved kindness. The Greek CHARIN (Strong’s Exhaustive Concordance #5485) occurs the following times in these books of the Christian Bible: John, 4; Acts, 10; Romans, 23; 1 Corinthians, 7; 2 Corinthians, 10; Galatians, 7; Ephesians, 11; Philippians, 3; Colossians, 3; 1 Thessalonians, 2; 2 Thessalonians, 4; 1 Timothy, 3; 2 Timothy, 4; Titus, 4; Philemon, 2; Hebrews, 8; James, 2; 1 Peter, 7; 2 Peter, 2; 2 John, 1; Jude, 1; Revelation, 2. It is interesting that the beloved John does not use “grace” in his first letter, nor does it occur in the Gospels of Matthew, Mark, and Luke. Jesus never uses the word himself so it can be seen it is largely a Pauline idea. “Grace” is from the Latin root, and is pronounced gracia(s) in Spanish.

254

We may boast in the hope of God’s glory: Or, KJV: rejoice in hope of the glory of God; CON: exult; MOF: triumph; TCN: exult in the hope of attaining God’s glorious ideal; GDS: glory in our hope of sharing the glory of God; NEB: hope of the divine splendour that is to be ours. Compare the notes on 2 Peter 1:4. Judging from some renderings the hope is one of becoming divine or god-like.

RO5:3 Not only that, but we also are boasting in the oppression, 255 realizing that this oppression produces endurance. 256

255

We also are boasting in the oppression: The Greek word THLIPSESIN (Strong’s Exhaustive Concordance #2347) literally means “press” or “squeeze” and is rendered affliction, tribulation, or persecution. Or, KJV: we glory in tribulations; ASV: rejoice in our tribulations; CON: exult also in our sufferings; ABU: afflictions; MOF: triumph even in our troubles. [Acts 5:41; Philippians 2:17; James 1:3, 4; 1 Peter 3:14; 4:13] The early Christian attitude was one of accepting and rejoicing in persecutions: “The blood of the martyrs is the seed of the faith.” On the “great oppression” see notes on Revelation 7:14.

256

Realizing that this oppression produces endurance: Or, KJV: knowing that tribulation worketh patience; LAM: perfects patience; ASV: worketh steadfastness; ABU: brings about perseverance. For notes on endurance see Romans 2:7; Romans 8:25; Romans 15:4, 5; 1 Thessalonians 1:3; 2 Thessalonians 1:4; 3:5; 2 Peter 1:6 in Nazarene Commentary 2000©. Note the relationship of endurance to the great oppression at Revelation 13:10.

RO5:4 However, this endurance documents and endorses [us]. 257 Then, this endorsing documentation [produces] hope; 258

257

This endurance documents and endorses [us]: Or, KJV: experience; ALF: approval; TCN: strength of character; WMS: tested character; IB: proof; NEB: proof that we have stood the test; NWT: approved condition. The later two renderings are likely closer to the meaning as the Greek word is DOCIMEN, DOCIME (Strong’s Exhaustive Concordance #1382). Christian endurance endorses or authenticates an approved condition with God. Compare 2 Timothy 2:15 and James 1:12.

258

This endorsing documentation [produces] hope: Or, NEB: this proof is the ground of hope. On hope see the notes on Ephesians 4:4. The word hope occurs about 160 times in the Bible, most often in the Hebrew Bible in Job (13 times) and in the Christian Bible in Romans (20 times). There is one Christian hope: immortal, celestial life with God and Christ.

RO5:5 and this hope does not lead to shame 259 [Psalm 25:3, 20] or embarrassment. Because the compassionate affection of The God has flooded our hearts 260 by means of the holy Pneuma given to us. 261

259	This hope does not lead to shame: Or, KJV: hope maketh not ashamed; TCN: never disappoints; NJB: does not let us down. This phrase may be an allusion to Psalm 22:2 and Psalm 25:3, 20 for the later uses the same Greek phrasing in the LXX. On “shame” see notes on Daniel 12:2 and 1 John 2:28.

260	The compassionate affection of The God has flooded our hearts: Or, KJV: shed abroad in our hearts; ABU: poured forth; MOF: God’s love floods our hearts. A joyous hymn which has strengthened the Church for 2,000 years. Compare Galatians 4:6.

261

By means of the holy Pneuma given to us: Or, KJV: by the Holy Ghost; MOF: through the holy Spirit. On the subject of the Holy Spirit see notes in De Trinitatis Error bus [Error of the Trinity] in Nazarene Commentary 2000©. The Greek is PNEUMA (Strong’s Exhaustive Concordance #4151) and means literally breath or wind. By comparing 1 Corinthians 2:16 with Isaiah 40:13 we judge the holy Pneuma to be the “mind of God” or that mental pressure He exerts to accomplish His will. It is, of course, an invisible force. The designation “holy spirit” occurs 7 times in Romans, the most of any Christian letter.

Romans 5:6-11 – Justified by Christ’s Blood

RO5:6 For while we were yet weak Christ died for the irreverent at the right time. 262

262

While we were yet weak Christ died for the irreverent at the right time: Or, KJV: for when we were yet without strength in due time Christ died for the ungodly; CON: helpless; KNX: powerless; CON: appointed time; TCN: in God’s good time, died on behalf of the godless. Compare notes on Ephesians 2:5. (Galatians 4:4) See notes on ASEBON (Strong’s Exhaustive Concordance #765).

RO5:7 Hardly will someone die for a righteous person 263 and perhaps for a good person will someone even dare to die. 264

263

Hardly will someone die for a righteous person: Most people would not dream of thinking their sinful and weak nature could be a ransom for a “righteous” (law-abiding) person. Or, GDS: will hardly give his life for an upright person; AMP: now it is an extraordinary thing for one to give his life ever for an upright man. Paul has in mind Christ. Compare Psalm 49:8.

264

For a good person will someone even dare to die: There is a difference between a righteous person and a good person. A righteous person is one who keeps the law, that is, a law-abiding person. The good person is someone who deals with others in a harmless and kind manner. It may be compared to two persons driving on a road. The righteous person observes the speed limit and keeps it precisely. The good person is one who observes the speed limit but upon seeing someone in need is willing to stop and aid the other person. The righteous person need not do this to remain righteous. It seems Paul’s statement is whether an individual would think his life worthy of ransoming another. Perhaps for the merely righteous man this might be a consideration; however, there are so few truly good persons, it would be almost audacious to want to offer one’s life as a sin-offering for the good person.

RO5:8 However, while we were still sinners The God demonstrated His own compassionate affection for us 265 [in that] Christ died in our behalf.

265

While we were still sinners The God demonstrated His own compassionate affection for us: Or, KJV: God commendeth his love to ward us, in that, while we were yet sinners; ALF: God giveth proof of his own love; GDS: God proves his love for us by the fact that Christ died for us when we were still sinners; PME: the proof of God’s amazing love is this: that it was while we were sinners that Christ died for us. Compare notes on Ephesians 2:4 and 1 John 4:10.

RO5:9 How much more now will we be saved by him from wrath 266 by being pronounced innocent because of his blood. 267

266	How much more now will we be saved by him from wrath: GDS: we shall be saved from God’s anger. Compare notes on 1 Thessalonians 1:10 and 1 Thessalonians 5:9.

267

By being pronounced innocent because of his blood: Or, KJV: justified; TCN: pronounced righteous; WEY: acquitted. See notes on Romans 3:25. This is Paul’s second reference to the blood of Christ in Romans. The word “blood” occurs 23 times in the letter to the Hebrews. See 1 Corinthians 10:16; 11:25, 27; Colossians 1:20; 1 Peter 1:2, 19. Compare notes on Ephesians 1:7; 2:13; 1 John 1:7; 1 John 5:6-8.

RO5:10 For though we were enemies we were reconciled to The God 268 by the death of His Son. 269 How much more, having been reconciled, we will be saved by his life. 270

268	Though we were enemies we were reconciled to The God: Or, WEY: while we were hostile; BEC: while we were His enemies we were made God’s friends. (Colossians 1:21) The Greek for “reconciled” is Strong’s Exhaustive Concordance #2644.

269	By the death of His Son: Paul contrasts this reconciling act with the saving act which follows – the living Christ. (Colossians 1:22) Compare Hebrews 7:24, 25. Not only did Christ die to reconcile believers, but he also remains alive to mediate our case before God.

270

Having been reconciled, we will be saved by his life: Or, GDS: save through sharing in his life; PME: through his living in us; WMS: we shall finally be saved through his new life. Though the blood may reconcile us, it is the living Christ who pleads for us before God. (Hebrews 7:24, 25; 9:24; 1 Timothy 2:5)

RO5:11 And not only that, but we are those who boast in The God 271 by means of our Master Jesus Christ, by whom we now have received the reconciliation 272 [with God].

271	We are those who boast in The God: Or, KJV: we also joy in; MOF: we triumph in; WMS: exulting. This may contrast with the boasting Jew in Romans 2:17, 29.

272	Reconciliation: The English means to make peace or friends again. See notes on Ephesians 2:16. (2 Corinthians 5:18, 20; Colossians 1:20, 22)

Romans 5:12-14 – By Adam Sin Entered World

RO5:12 Just so, the sin of one human entered the world of humankind, 273 and by this sin, death. 274 And, so, the death passed through every human [and because of that] everyone sins. 275

273

The sin of one human entered the world of humankind: Or, KJV: by one man sin entered into the world; WMS: as through one man sin came into the world. Paul puts the onus for sin on Adam. The Greek calls it “the sin” – Adamic sin. It should be noted “the sin” was not blamed specifically on the first couple, nor does Paul include Eve here. (However, see 2 Corinthians 11:3 and 1 Timothy 2:13, 14.) Compare Genesis 2:17; 3:6, 17; Isaiah 43:27; Ecclesiastes 7:29. “Sin” is literally defined as “missing the mark.” It is used first at Genesis 4:7 in the example of Cain. “Sin” occurs 55 times in Romans.

274

By this sin, death: Or, KJV: and death by sin; WMS: as the consequence of sin. Compare Genesis 3:19 with 1 Corinthians 15:21. Death is the result of sin because of God’s judgment. (Genesis 3:1-20) It would seem apparent that without the sin of Adam mankind would have continued to live forever on an earth cultivated into a global Eden. (Genesis 1:28; Isaiah 45:18)

275	The death passed through every human [and because of that] everyone sins: Or, KJV: so death passed upon all men, for that all have sinned; CON: death spread; NEB: thus death pervaded the whole human race. (Job 14:2; Psalm 51:5)

RO5:13 For until [the] Law, sin was in the world of humankind; 276 but, sin was not being credited, there not being a Law. 277

276

For until [the] Law, sin was in the world of humankind: Or, KJV: for until the law sin was in the world; CON: For before the Law was given by Moses, there was sin in the world; BER: to be sure, sin was in the world earlier than the Law. Compare notes on Romans 4:15 and the use of “transgression” – not “sin.” The Law of Moses came into being around 1,500 BCE according to the judgment of some. Note that God tells Cain “sin is crouching at the door and you ought to get the mastery of it.” (Genesis 4:15)

277

Sin was not being credited, there not being a Law: Or, KJV: but sin is not imputed when there is no law; CON: not reckoned; TCN: cannot be charged; PME: though I suppose, technically speaking, it was not “sin” where there was no law to define it. Judging from Romans 2:14 despite the absence of the Mosaic Law there was another “law” at work – the conscience. Paul possibly means that “sin” based on the Mosaic Law as he goes on to describe a specific type of sin in the case of Adam. Note “sin” among Hebrews and non-Hebrews in Genesis 18:20; 20:9; 31:36; 39:9; 41:9; 42:22; 50:17. Paul would have been quite aware of these verses.

RO5:14 However, the death reigned as a king from Adam until Moses 278 even upon those who had not sinned after the manner of Adam’s transgression. 279 Adam is a type of the Coming One. 280

278

The death reigned as a king from Adam until Moses: Or, PME: held sway over humankind; KNX: death reigning in the world. The word group dead and death occurs often in the Book of Genesis. No one, including Enoch, escaped death. (Hebrews 11:5, 13) For details on this and on death in general see the work Where Are the Dead? in Nazarene Commentary 2000©.

279

Even upon those who had not sinned after the manner of Adam’s transgression: Or, TCN: even over those who had not sinned as Adam had, in the face of an express command. It is not that they had no sin, or had not sinned, in another manner as Romans 5:12 indicates. Adam was given a specific command with a sanction and he transgressed this. This was a sin against God and not against another person, though it resulted in affecting mankind. There are sins against God and sins against others.

280

Adam is a type of the Coming One: Or, KJV: figure; TCN: foreshadowed; PME: corresponds in some degree. The word “type” is from the Greek TUPOS (Strong’s Exhaustive Concordance #5179) and is a word Paul uses elsewhere. (Hebrews 8:5) Compare 1 Corinthians 15:45. Messiah is sometimes referred to as “the Coming One” or “the one coming.” See notes on Matthew 11:3. (John 4:25; 11:27) In what manner is Adam a type of Jesus Christ? May it be they were both perfect, created beings. Jesus as a ransom must equal or correspond to Adam, a perfect man. (1 Timothy 2:4, 5)

Romans 5:15-17 – Judgment and Justification by One Man

RO5:15 However, the charitable free gift was not also as the trespass. 281 For if by the trespass of the one man [Adam] many died, 282 how much more will the unmerited favor of The God abound to the many 283 as an undeserved gift by the one human, 284 Jesus Christ.

281

The charitable free gift was not also as the trespass: Or, KJV: but not as the offense, so also is the free gift; CON: far great is the gift than was the transgression; NEB: God’s act of grace is out of all proportion to Adam’s transgression. Paul compares the fall from grace in Adam with the grace which is by Jesus Christ.

282	By the trespass of the one man [Adam] many died: It is possible that Paul could not write “by one man ALL died” for some died due to God’s judgment, such as those in the Flood and later Sodom. They did not grow old and die as those who inherited the sin of Adam. See notes on Romans 5:12.

283

How much more will the unmerited favor of The God abound to the many: Or, RHM: superabounded; CON: bounty overflowed; TCN: lavished upon; GDS: far more powerfully affected. Paul cannot say ALL here either for the majority of mankind will not attain to the celestial Church and Bride. Though the gift of grace will benefit mankind greatly in a restored Eden many unknown numbers will not.

284

Undeserved gift by the one human: Or, KJV: gift by grace; CON: freeness of God’s bounty; GDS: mercy. Jesus is called in Greek ANTHROPOU (ANTHROPOS Strong’s Exhaustive Concordance #444) from which the English “anthropoid” comes. Compare Philippians 2:7, “… in every way like a human being.” (See also Hebrews 2:14.)

RO5:16 And it is not [the same] as with the gift as it was with the one [man Adam]. For, indeed, from one [man’s] judgment condemnation resulted. 285 However, by the undeserved gift many trespassers are being pronounced innocent. 286

285	From one [man’s] judgment condemnation resulted: Or, KJV: as by the offense of one judgment came upon all men to condemnation; CON: fruit of one offense reached to all; BER: one fall affected all. See notes on Romans 5:12.

286	By the undeserved gift many trespassers are being pronounced innocent: Some versions use the word “all men” in these contexts and this gives a false impression. Paul has in mind those Christian disciples who have attained entrance into the “realm of heaven,” the Church.

RO5:17 For if from the one trespass the death reigned as king because of that one [man], how much more will those who have received the rich gift of being pronounced innocent, and the free gift of righteousness, reign [as kings] in life 287 by the one human, Jesus Christ.

287	How much more will those… reign [as kings] in life: Or, CON: the reign of life; GDS: live and reign; WMS: reign in real life. Paul is considering the future kingship of those who will reign during Messiah’s rule. Compare notes on Revelation 5:10 in Nazarene Apocalypse 2000©. (Luke 22:28-30)

Romans 5:18-21 – One Act of Justification

RO5:18 So, then, by one trespass [the result is] condemnation to all humankind. 288 Just so, also by one righteous act all humankind [may be] pronounced innocent [leading] to Life. 289

288	By one trespass [the result is] condemnation to all humankind: Or, KJV: for as by one man’s obedience many were made sinners; TCN: the whole race was rendered sinful. See notes on Romans 5:12. (2 Corinthians 5:21) See the opposite at Romans 8:1.

289

By one righteous act all humankind [may be] pronounced innocent [leading] to Life: Or, KJV: so by the obedience of one shall many be made righteous; WEY: the mass of humankind will be made righteous; TCN: the whole race will be rendered righteous. (Psalm 37:29) See notes on Romans 4:25. (1 Timothy 2:4; see notes on 1 John 2:2)

RO5:19 For, just as by the disobedience of one human many were constituted sinners, 290 so also, by the one obedient act many will be constituted righteous. 291

290	By the disobedience of one human many were constituted sinners: See notes on Romans 5:12.

291	By the one obedient act many will be constituted righteous: Compare Philippians 2:5, 6. The “one obedient act” was primarily death on the Tree. Though the whole life of Christ was a matter of learning obedience. (Hebrews 5:8)

RO5:20 Now, however, the Law entered beside so that the trespass may be increased. 292 But, where the sin increased, unmerited favor abounded super-abundantly. 293

292	The Law entered beside so that the trespass may be increased: Or, KJV: moreover the law entered, that the offense might abound; MOF: the Law slipped into aggravate the trespass; LAM: the introduction of the law caused sin to increase. (Galatians 3:19)

293

Where the sin increased, unmerited favor abounded super-abundantly: Or, KJV: where sin abounded, grace did much more abound; RHM: favour greatly superabounded; CON: grace has overflowed beyond; TCN: where sins were multiplied, the loving-kindness of God was lavished the more; PME: though sin is shown to be wide and deep, thank God his grace is wider and deeper still. (1 Timothy 1:14)

RO5:21 Therefore, just as the sin reigned as king resulting in death, 294 so the unmerited favor may reign as king by means of righteousness 295 [resulting in] everlasting life by means of Jesus Christ our Master.

294	Just as the sin reigned as king resulting in death: Sin and death are personified as kings.

295	So the unmerited favor may reign as king by means of righteousness: Or, KJV: might grace reign through righteousness; MON: grace rule as king; PME: now grace is the ruling factor, with righteousness as its purpose.

Summary of Chapter Five

We reach the end of the opening arguments and here Paul states the conclusion or main point thus fair: we have been justified by faith. He continues to explain the blessings and benefits from this condition or state before God. He creates a chain of blessings including persecution, endurance, tested condition, hope. This hope will never disappoint causing shame. The reason is because God has flooded our hearts with His love by His Pneuma.

Christ died for we sinners – not for the righteous or good. Though once at enmity with God we have not only been justified by Christ’s blood and saved from God’s anger, but we are being saved by the living Christ. As a result we boast or exult in our reconciliation.

Sin entered the world because of Adam’s transgression and then spread to every human resulting in death. Paul argues that sin (the breaking of the Mosaic Law) is not charged where such a Law does not exist. Despite this, humans continued to die under the reign of Death. Paul does not say these pre-Law humans did not sin for he plainly says so in verse 12. He states they did not sin after Adam’s manner, against God and His command. The perfect, sinless, obedient Adam was a type pointing to Christ Jesus.

Paul continues to contrast Adam’s sin with Christ’s obedience and the result of both. He introduces the Mosaic Law again as making sin abound more by its manifestation. As King-Sin ruled with death as the result, now King-Grace may rule with everlasting life as the result.

Review Questions on Chapter Five