Romans 5:5, “5Now 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. “6For when we were still without strength, in due time Christ died for the ungodly.”
When a believer comes to faith the love of the Lord is poured out through the direction of the Spirit’s presence. The verb poured out is in the perfect indication the enduring effect on the believer of the pouring out of love. He is not talking about the pouring out of the Spirit here. Rather, the Spirit is the agent through whom the love of God comes into being of the believer. The Spirit is also seen as a gift, bringing with him all the other benefits and blessings of God. Probably the presence of the Spirit is seen as a sort of pledge, the source of the assurance that the believer’s hope is not in vain. Salvation here, as in 13:11, is envisioned as having a yet unrealized future dimension. The phrase love of God is found only here and in 8:39 and 2 Cor 13:13, and in each case it refers to God’s love for us rather than our love for God which was Augustine’s problem in Romans 5:5.
It is significant that Paul is using the word love here and that he uses it in such experiential way. Paul refers not merely to the believing in or knowing about this love but also to experiencing it in the inner person in an abundant way, through the metaphor of a rainstorm. In our hearts just points out to what we have been speaking of earlier. Believers we have to enter into our hearts to experience the genuine love of the Lord. In our hearts underscores the same point since it is precisely the fact that God has effected his work at the level of their motive and emotive center through the Spirit and in fulfillment of the promise of Jer 31:31-34 (2 Cor 3:3), which Paul’s view most clearly distinguished the early Christians.
Paul’s point in vs.6 is the appointed time for when humankind was weak Chris died for the ungodly even for his enemies, which points out that this term is used for those Yeshua died for: weak,ungodly,sinners and enemies.
Love of God… poured out: God’s love for us (v.8) has been lavishly poured out to the point of overflowing within our hearts. Paul moves from the objective aspects of our security in Christ to the internal, more subjective. G-d has implanted within our hearts evidence that we belong to Him in that we love the One who first loved us (1 Cor 16:22; Gal 5:22; Eph 3:14-19; 1 John 4:7-10). Spirit who was given: A marvelous testimony to G-d’s love for us (8:9, 14,16,17: John 7:38-39; 1 Cor 6:19-20; 12:13; Eph 1:18).
The hope that believers have of their future glory with God will not disappoint them by being unfilled. They will not be put to shame or humiliated because of their hope. The reason that the believer can be so confident is that the love of God has been poured out. The moment a person trust in Yeshua that person receives the Holy Spirit (8:9), who constantly encourages them in their hope in God.
Without strength: Literally “helpless”. Unregenerate sinners are spiritually dead and incapable of doing anything to help themselves (John 6:44; Eph 2:1). In due time: At the moment G-d has chosen (Gal 4:4). Christ died for the ungodly: God’s love for His own is unwavering because it is not based on how lovable we are, but on the constancy of His own character; God’s supreme act of love came when we were at our most undesirable (Matthew 5:46).
Paul now explains the nature of God’s love. God loved us when we were still without strength and ungodly. God loved us so much that He sent His Son to die for us (v.8). God loves us just the way we are, but He loves us too much to leave us the way we are (John 15:16; Phil 1:6).
All three members of the Trinity are involved in salvation. The Father loved us so much that he sent his Son to bridge the gap between us (John 3:16). The Father and the Son send the Holy Spirit to fill our life with love and to enable us to live by his power (Acts 1:8). With all this loving care, how can we do less than serve him completely! When we are weak and helpless because we could do nothing on our own to save ourselves. Someone had to come and rescue us. Yeshua came at exactly the right time in history—according to God’s own schedule. God controls all history, and he controlled the timing, method, and events surrounding Yeshua’s death.
Romans 5:7-8, “7For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. 8But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.”
Again, Paul is pointing out that a good person who isn’t saved can living a moral life but they would only go so far in their morality. A believer is to lay down their life for another because that is the pattern Yeshua gave us. When we follow Him we will consistently lay down our rights for the rights of Himself. This does not follow human logic, for it is very different than what our flesh wants to say. Our flesh screams out for justice while God screams out for us to enjoy Him. Which one are you enjoying today, the benefits of the flesh? Or the enjoyment of walking hand in hand with Him in the Spirit? God demonstrated or introduced his love for believers in the fact that Yeshua died for them while they were still sinners (v.8). this fact gives believers further hope that they shall be saved from the wrath to come.
Witherington points out that this is an instance of a kal wayomer argument, (“if… then how much more). This was used in Greco Roman rhetoric which was later on used by the Jews, which gives further evidence to the influence of Hellenism (See Talbert, Romans, p.137). Quintillion explains that one form of amplication which involves comparison “seeks to ride from the lesser to the greater, since by raising what is below it must necessarily exult that which is able “(Institu. Or. 8.4.9-19). One form this type of amplication takes is an “if x… then how much greater…” form. Quintillion wishes to say that in argumentation where the greater is inferred from the lesser, though this resembles amplication as a figure of speech, it is in fact aiming at proof rather than just embellishment (Instit. Or. 8.4.12). Here Paul is in the midst’s of argumentation, and so we must not think of embellishment here but the enhancement of his proof and persuasion.
Righteous man.. good man: As uncommon as such a sacrifice is, Paul’s point is that we were neither of these persons-yet Christ sacrificed Himself for us. God’s love is truly remarkable. It is unlikely that anyone would die for a righteous man (dikaios); the just man; the upright respected citizen; or a good man (agathos); the helpful, benevolent man. While we were still sinners, Yeshua died for us (hamartolos): This is a clear demonstration of God’s love. He receives us just as we are and then begins to make something beautiful.
While we were still sinners-these are amazing words. God sent Yeshua Hamasriach to die for us, not because we were good enough, but because he loved us. Whenever you feel uncertain about God’s love for you, remember that he loved you even before you turned to him.
Romans 5:9, “9Much more then, having now been justified by His blood, we shall be saved from wrath through Him. 10For 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.”
The reference to Yeshua’s blood in v.9 builds on what Paul has already said in 3.25. He doe not refer to the blood of Yeshua all that frequently (1 Cor 10:16; 11:25-27; Eph 1:7; 2:13; Col 1:20. Here rescue from wrath is said to come by Yeshua’s blood which surely favors the view that Yeshua’s death is what assuaged and propiated that wrath.
As we have stated here before, and in the introduction on salvation is viewed here as future. It involves being rescued from the coming wrath of God. In fact more often than not, Paul speaks of salvation in the future tense as in Romans 5:10; 9:27; 10:9,13; 11:26; 1 cor 3:16; 7:16; 9:2 Being set right and reconciled are present realities while salvation is seen as essentially in the future. Barret sets vv.9-10 in parallel to show that the form of argumentation is the same having been set right as v.9 then we are reconciled in v.10 through the death of Yeshua we shall be saved (Barret, Romans, p.100). This then points out to the restored relationship that we have with God through the restoration of His Son’s sacrifice. There is no more alienation in God’s house or estrangement or hostility, for He offers His own blood so as to save us. Dunn points out, “And since the process of salvation is yet incomplete, it also means that the believer is not yet delivered from the outworking of wrath in the present (1:18-32) or from the necessity of being judged in the last day (14:10; 1 Cor 3:14-15; 2 Cor 5:10). Both tenses of “will be saved” and the eschatological context here makes evident Paul is not talking about some spiritual experience in the present, but rather deliverance and perhaps resurrection at the end of human history.
Then the argument in v.10 reiterates the argument in different terms, for human beings have been called weak sinners and ungodly, now enemies of God. Enemy just suggests open rebellion or warfare against God, a condition aptly described in 1:18-32 Scripture, Downers Grove: Intervarsity, 198), p.134). Reconciliation took place through the death of God’s Son while those being reconciled were still openly hostile to God. Achetemieir puts the matter this way: If Yeshua’s death means God made peace with us even through we were enemies, surely Yeshua’s resurrections means God will save us now that we are his friends (P. Achtemieirer, Romans (Atlanta: John Knox, 1985), p.91). It may well be then that Paul is thinking of himself being at odds with God and persecution God’s people before his Damascus road experience, which leads right into verse 11.
Much more: What Paul is about to say is even more amazing and wonderful. Justified goes back to 3:24. By His blood: Through His violent, subsitutionary death. References to the blood of the Savior include the reality that He bled in His death (a necessity to fulfill the Ot imagery of sacrifice), but are not limited to the fluid itself. NT writers also use the term “blood as a graphic way to describe violent death (Matthew 23:30, 35; 27:4-8; 24,25; John 6:53-56; Acts 5:28; 20:26). References to the Savior’s blood are not simply pointing to the fluid, but at His death and entire atoning work (3:25; Eph 1:7l 2:13; Col 1:14,20; Hebrews 9:12; 10:19; 13:12; 1 Peter 1:2,19; 1 John 1:7; Revelation 1:5). Wrath: Goes back to 1:18. Yeshua bore the full fury of God’s wrath in the believing sinner’s place, and there is none left for him (8:1; 1 Thess 1:10; 5:9). Saved by his life: When we were God’s enemies, Christ was able by His death to reconcile us to God. Certainly now that we are God’s children, the Savior can keep us by His living power.
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 this to refer to the final salvation from the presence of sin. But in this context, Paul goes on to discuss being saved from the power of sin (ch.6). Thus wrath here is God’s present wrath (1:18), and His life is the life of Yeshua in believers (v.18). The point is that since God’s love and the death of Yeshua 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 (John 8:32). The believer must die to sin and present himself or herself to God as an “instrument of righteousness” (6:14).
They love that caused Yeshua to die is the same love that sends the Holy Spirit to live in us and guide us everyday. The power that raised Yeshua from the dead is the same power that saved you and is available to you in your daily life. Be assured that, having begun a life with Yeshua, you have a reserve of power and love to call on each day for help to meet every challenge, or trial. You can pray for God’s power and love as you need it.
Romans 5:11, “11And not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.”
Reconciliation: This is between God and sinners which goes to 2nd Corinthians 5:18-20. Not only shall the justified person escape the wrath of God by the death of Yeshua, but also he or she shall obtain joy in God because of Yeshua’s life. The word translated rejoice is the same as is translated glory in v.3. The blessings which justification brings to its recipients terminate in joy through our Lord Yeshua Hamasriach. This last expression is identical to that found in v.1 of this chapter. All that we have we owe to Him, the Lord Yeshua Hamasriach.
Reconciliation comes form the Greek word katallage which is used in (5:11; 11:15; 2 Cor 5:18-19). Strong’s #2643: The Greek word basically means “change” or “exchange.” In the context of relationships between people, the term implies a change in attitude of both individuals, a change fro enmity to friendship. When used to describe the relationship existing between God and a person, the term implies the change of attitude on the part of both a person and God. The need to change the sinful ways of a human being is obvious; but some argue that no change is needed on the part of God. But inherent in the doctrine of justification is the changed attitude of God towards the sinner. God declares a person who was formerly His enemy to be righteous before Him.
God is holy, and he will not be associated with sin. All people are sinful and so they are separated from God. In addition, all sin deserves punishment. Instead of punishing us with the death we deserve, however, Yeshua took our sins upon himself and took our punishment by dying on the cross. Now we can rejoice in God. Through faith in Yeshua’s work, we become close to God (friends rather than being enemies and outcasts.
Verse 11 simply gathers up and reiterates what has been said previously as is appropriate in a rhetorical argument. Paul then has described what reconciliation is, what had to have occurred. Paul despite many scholars thoughts relies heavily upon the understanding of his Old Testament training by using analogies to draw the point to the readers eye. This passage relies heavily upon understanding the meaning of the Suffering servant analogy especially in relation to the Blood which goes back into the Day of the Atonement. Reconciliation was only made possible through the Blood which Yeshua poured out for us that it could be poured out within us. Love is a two way street one has to love the very thing that they say, and in turn the thing has to love them. God’s love is pure not in the sense of the word that we expect it, but beyond it. God reaches out in our midst to touch us and guide us closer to Himself by pouring out His love within us so that we can love Him as He loves us.
Reconciliation is the bridge between the gap. Many times in my own life I’ve had to restore relationships and sometimes that hasn’t been easy. Sometimes it has taking time and a lot of effort, while sometimes people hold onto grudges. The reality is that Yeshua told us that we are to forgive others and we ourselves will be forgiven in the Sermon on the Mount in Matthew 6:11-12. If we seek to restore relationship since we are reconciled to Him through his blood then we ought to be about the business of restoration. Perhaps the most famous analogy to reconciliation is the painting of the Prodigal Son by Rembrandt which is housed in Hermitage in St. Petersburg, Russia. The Father in this painting goes forth to embrace his son, placing his hands lovingly and gently on the kneeling and repentant child while others watch in amazement at the father’s behavior.
What we need is more people who are about the business of reconciliation, because they understand that they have tasted of the flavor of the forgiveness of the Lord. Once a person has sat at the table of mercy they cannot go back and not be changed by the reality of that experience. Paul draws on his own personal experience by analogy using his deep convictions of the Torah to the fullest tilt here by explaining the meaning of what the Passover did by shedding blood for us. Paul’s understanding of the Old Testament is obvious although it is by analogy that he uses the imagery and symbology not directly quoting it. The Father reaches out to us as in the painting by Rembrandt seeking to embrace us through the Son’s death to give us eternal life thus breathe into us through the reality of the Spirit’s presence, when we receive Him. It is then possible to be empowered to be an agent of reconciliation through His blood.
Reconciliation is the sign of true greatness, a sign of a great miracle. If its practice was more than it is today the world would be far greater than it is today, even if our congregations practiced this act of penitence more. There is a certain transgression to Paul’s statement here-having been set right leads to peace with God, a current standing in grace, and a hope for the future. Witherington points out, “There are past, present and future dimensions to salvation and its benefits. Its is not just about pardon and release, not just about peace with God, not just about having grace sufficient to stand and to resist sin day by day, not simply about having a legitimate hope,. It is about all these things and all of these benefits accrue in the present hope. It is about all these things, and all of these benefits accrue in the present.” Paul is not highlighting the reality of the glorification here or the final future, yet he does speak of the future dimension to salvation: if one has been set right in the present, one will be saved from the wrath to come. The salvation process is not complete in the present It is completed only in the future, with the final deliverance from wrath and the assumption of the resurrection body. Paul’s entire discussion of salvation is eschatologically driven, and includes very few other worldly dimensions.
Now we understand that not only does faith triumph in trouble, but the implications of Yeshua dying in our place. We will turn next week to Romans 5:12-21.
Pastor David Jenkins
