Comments on Romans 5:6-11

Timotheos,

Welcome back to our blogommentary. How is that for word coinage? A Google search shows no use of blogommentary on the web. If others can use blogumentary, I think we can use blogommentary.) I trust, as you do, that I will be able to be more consistent in making my blogommentary entries as we begin a new year. As I looked at the archives I realized that we have been at this for almost a year. Even so, we have still progressed further through Romans than some popular preachers have in the same number of months.

My translation is very similar to yours. I continue to be amazed at how similar our translations usually are, even though we compile our own translations.

6 For while we were still morally weak, at the proper time, Christ died for the ungodly. 7 For one will seldom die for a righteous person, although for a good person one might dare even to die. 8 But God demonstrates his own love for us, in that Christ died for us while we were still sinners. 9 Much more, then, since now we have been declared righteous by his blood we shall be saved from wrath through him. 10 For while we were enemies, we were reconciled to God through the death of his Son, much more, since we have been reconciled, we shall be saved by his life. 11 And not only this, but we are boasting in God through our Lord Jesus Christ, through whom we now have received reconciliation.

You rightly point out that this segment of Paul’s argument provides the basis for what he has just affirmed in 5:1-5. In 5:6-11 several of Paul’s words and phrases pick up significant threads of the fabric of his argument as he advances his central thesis that in and through Jesus Christ God has revealed himself to be righteous.

I translated asthenōn “morally weak,” since Paul uses the word to depict our collective spiritually fallen condition. (When I use “collective,” I do not use it as though “individuals” were excluded from this spiritually fallen condition. Not at all.) He uses the same word again in Romans 14:2, “the one who is weak eats vegetables,” where he refers to weakness of faith. Earlier, in Romans 4:19, he uses a verbal cognate when he speaks about Abraham as “not weakening in his faith.” In 5:6 Paul’s concern is to depict humans as in complete spiritual helplessness before God and in desperate need of God’s mercy. In 5:8 he elaborates on this description by saying, “while we were still sinners,” and in 5:10 when he says, “while we were enemies.” The portrayal is graphic—humans who were morally weak, sinners, and enemies toward God.

Now, however, we are at peace with God because of what Christ Jesus has done on our behalf. Before proceeding with the text, notice carefully that Paul tells us that already we are at peace with God as he says in 5:1. Earlier, in Romans 2:10 Paul says that in the Day of Wrath, when God judges us, we who “accomplish the good” will receive “glory and honor and peace.” Peace with God, however, is both now and not yet. For “since we have been justified by faithfulness we already have peace with God through our Lord Jesus Christ.” The whole passage of 5:1-11 is heavily punctuated with this already and not yet perspective of salvation as it is in Jesus, as you, Timotheos indicated, and as I will also demonstrate.

Paul’s wording, “at the proper time Christ died for the ungodly” (kata kairon), echoes his earlier statement in 3:25-26 when he speaks of God’s setting forth his Son as the propitious mercy seat “unto the display of his [God’s] righteousness in the now time (en tō nun kairō; cf. Paul’s expression in Gal 4:4, “the fullness of time”—to plērōma tou chronou). Paul’s expressions in 3:26 and in 5:6 hint at Paul’s conviction that Christ’s advent was fully in keeping with God’s purpose and plan. Also echoed in the latter portion of the above-cited expression—“Christ died for the ungodly”—is his use of the same word asebōn, as you also indicate in your comments. Earlier, in 4:5, he uses the singular accusative (asebē) when he speaks of “God who declares righteous the ungodly.”

Paul’s expression, “Christ died for the ungodly,” should probably be translated a little stronger than this, since he uses the preposition huper. “Christ died on behalf of the ungodly” captures the sense better. Paul’s point is that Christ Jesus acted as the substitute, the Righteous One who took upon himself God’s wrath (3:21-26) in order that the ungodly might be declared righteous. Christ was condemned; the ungodly who believe are declared righteous.

As you comment, indeed Paul employs an a fortiori argument, for a still stronger reason, hence, “all the more.” I believe you are right to identify Paul’s use of “by his blood” (en tō haimati) as synecdoche (a part for the whole) for Christ’s bloody sacrificial death. Yet, it seems to me that we should also see a purposefully expressed parallel structure between two portions of Paul’s argument. To build his a fortiori argument, in verse 9, Paul adds the words “much more then” to “having been justified” (dikaiōthentes), the word he picks up from 5:1. Yet, there is another connection between 5:9 and 5:1. Observe the parallel structure.

5:1 dikaiōthentes ek pisteōs eirēnēn echomen pros ton theon
5:9 dikaiōthentes en tō haimati autou sōthēsometha en tē zōē autou

Not only does Paul’s use of dikaiōthentes in 5:9 build upon his use of the same participle in 5:1, but also his phrase in 5:9—en tō haimati autou—parallels his phrase in 5:1—ek pisteōs. It is worthy of note that 5:9 uses the dative following the preposition en, which is likely expressing instrumentality, grammatically speaking. One of the difficulties of what has become the common or traditional understanding of the expression ek pisteōs is that the preposition ek, in its basic sense, speaks of source or basis, grammatically speaking, which has significant implications for our theological formulations. In other words, since the apostle Paul made a grammatical choice to express his own theological formulation concerning our being justified, should we not ponder carefully whether his choosing to formulate his thought this way— dikaiōthentes ek pisteōs—that he is also speaking of source or basis theologically? If the answer to this question is affirmative, it is significant. If in fact the prepositional phrase in 5:9 is truly parallel to that in 5:1, then the two prepositional phrases both speak of the basis of justification. Thus, 5:1 would not speak of “faith” (pistis) as the instrument by which one is justified but of “Christ’s faithfulness” as the ground or basis on which one is justified. As we make explicitly clear in our earlier discussions, this does not nullify the necessity of our believing in God who raise our Lord Jesus Christ from the dead in order that we might be justified (4:24).

If my observations are correct (and I think they are), verse 9 would tend to confirm our translation of 5:1 as “since we have been declared righteous from faithfulness, we have peace with God through our Lord Jesus Christ, through whom also we have obtained access through this same faithfulness into this grace in which we stand.” Because Paul’s argument in 5:9 builds upon his affirmation in 5:1, it seems right to understand “since we have been justified by his blood” (dikaiōthentes en tō haimati autou) as parallel to and defining of “since we have been justified on the basis of faithfulness” (dikaiōthentes ek pisteōs). In 5:1 and 5:9, then, Paul uses at least three expressions that he has used earlier in 3:25 when he spoke of Christ Jesus “whom God set forth as the propitious mercy seat through the faithfulness that is in his blood . . . for the display of his [God’s] righteousness in the now time, that he might be both righteous and the one who declares righteous the one who is of the faithfulness of Jesus” (3:25-26). Above, we had already observed Paul’s reiteration of “in the now time” in 5:2 (also highlighted in the text just given).

In other words, Christ’s faithfulness, as we argued in our discussions of Romans 3:21-31, specifically refers to his sacrificial giving of himself on behalf of sinners and on behalf of God’s righteousness. God remains righteous when he declares sinners righteous because Christ Jesus propitiates God’s wrath. (See our earlier discussions.) So, what does it mean to be justified on the basis of Christ’s faithfulness? It is to be justified by Christ’s bloody sacrifice on our behalf. Christ, the Righteous One, died on behalf of the ungodly.

An understanding of “God’s wrath” is essential to right understanding of “God’s righteousness.” Because God is righteous his wrath was formerly and righteously against the ungodly. But now, because of Jesus Christ’s bloody sacrifice, God’s wrath has been righteously displaced by God’s peace (5:1) and reconciliation (5:10-11) because God’s love for us while still ungodly inflicted his wrath upon his Son that he might declare us righteous, those who were ungodly.

Four times prior to 5:9 Paul has spoken of “wrath” (orgē; 1:18; 2:6; 2:8; 3:5; and 4:15). He mentions “wrath” again four more times (9:22; 12:19; 13:4, 5). Each reference speaks of God’s wrath, even if by extension (e.g., in 4:15; 13:4, 5), the wrath to which Paul surely refers again in 5:9. So, the vision Paul’s words incite is that God, through Jesus Christ’s sacrifice, saves ungodly people from his own wrath. This, of course, is precisely the same vision that Paul’s words sketch for us in 3:21-26 when he speaks of God setting forth his Son as the propitious mercy seat (hilastērion) “through the faithfulness which is in his blood for the display of his [God’s] righteousness.”

It is evident that the wrath from which “we will be saved” is God’s wrath that is yet to come. Presently, as we saw in our discussion of 1:18, God is presently revealing his wrath from heaven. I refer to my earlier comments on 1:18. For the sake of convenience I will cite my earlier comments.

But I should also include one more thought. Notice that the text in 1:18 says that "God's wrath is being revealed from heaven." This phrase, from heaven, is not a throw away phrase. The phrase, of course, stands in contrast to two things, one of which is stated in the text. Textually, it stands in contrast to "the revelation of God's righteousness in the gospel. Conceptually, it stands in contrast to "the revelation of God's wrath in the Day of Wrath, which Paul will speak of plainly in 2:5--"you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God."

So, to state the matter with clarity, the phrase from heaven is one that hints at the present mitigation of God's wrath. The fact that the gospel reveals God's righteousness to us also moderates the force and intensity of God's wrath by holding it at bay until the Last Day. God's wrath is not yet final. God's wrath is being revealed from heaven. But notice also that Romans 2:5 is a rather useful commentary upon Romans 1:18-32 in that while God reveals his wrath from a distance, namely from heaven, the increasing obduracy of those who receive God's acts of kindness, which should lead to repentance (2:4), will intensify his wrath when it comes in full force on the Day of Wrath.

God’s wrath is coming. God’s wrath is presently being revealed from heaven. For all who believe in the God who raised Jesus Christ from the dead (4:24) God’s wrath is averted now because of Christ’s sacrifice. But more than this, Paul insists in 5:9 that we will be saved from God’s wrath when he reveals his wrath with fury in the Day of Wrath (2:5). Salvation is fundamentally defined in terms of the Last Day, the Day of Wrath, when God will pour out his wrath upon all for whom his wrath is presently being stored up.

True as it is, then, that Paul’s teaching concerning justification in Christ Jesus finds its defining character in terms of the Last Day, the Day of Judgment or the Day of Wrath, it is also plainly evident from his letters that his teaching is also that God’s verdict of the Day of Judgment has been spoken over Christ Jesus upon the cross. Therefore, because God has declared his righteous verdict over Christ Jesus, God has also declared the same righteous verdict over all “who believe in him who raised Jesus our Lord from the dead” (4:25). What is the verdict? Belief is “credited to him as righteousness” (4:22-23). If Jesus Christ, the Righteous One, died on behalf of the ungodly, then God also declares righteous everyone who believes.

Regrettably, perhaps owing to the non-Last Day orientation of their understanding of the biblical teaching concerning justification in Christ, some Christian preachers, teachers, and theologians teach that many Christians will be subjected to shame and to profound embarrassment in the day that Christ Jesus will judge them. On the basis of passages such as 2 Corinthians 5:10; 1 Corinthians 3:10-17; Colossians 3:22-25 and similar passages throughout the New Testament, some contend that embarrassment and shame awaits many Christians. This, in my estimation, is dreadfully bad theology. It results from at least three failures to understand biblical matters: first concerning the true nature of justification, second concerning the function of passages that speak of coming judgment, and third concerning the fact that salvation or eternal life is the reward for persevering faith.

First, concerning the true nature of justification, Romans 5:1-11 makes it explicit that God’s relationship toward us who believe is one of peace (5:1) and of reconciliation (5:10, 11). God does not hold in reserve for the Day of Judgment the slightest anger or flash of wrath. His wrath against us who believe was fully received by Jesus Christ when he sacrificed himself on our behalf. Therefore, neither the Roman Catholic nor the Protestant version of Purgatory is acceptable within the Christian faith.

Second, concerning the function of passages that speak of coming judgment, consider 2 Corinthians 5:10. The text reads: “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” Altogether too many Christians, theologians and pew people alike (the latter largely because of the former), read such passages as if they were more or less clinical or sterile descriptions of the anatomy of judgment that entails individuals who are beyond a shadow of a doubt believers. Such a reading of the passage is seriously misdirected, for 2 Corinthians 5:10 does not describe in some clinical fashion the anatomy of judgment that exclusively entails believers. This notion was largely, if not fully, birthed by Dispensational Pre-Tribulationalism which insists that judgment of believers alone follows the rapture of the church which will occur prior to the Great Tribulation. Such an approach to Scripture handles biblical eschatology as though it were a dissection project. Paul’s passage, however, allows for no such an imposition of a doctrinal system. Paul’s words in 2 Corinthians 5:10 function as a warning of coming judgment. As a warning, then, Paul tells us that how we behave in this present life has eternal consequences. When Christ judges, he will give what is due to each in keeping with what we have done in our bodies. If we have done good, we will receive good. If we have done evil, we will receive just punishment. In Romans 2:5-11, Paul has already addressed what judgment will entail. Here is the passage.

But because of your hard and unrepentant heart you are storing up wrath for yourself in the day of wrath and the revelation of the righteous judgment of God, 6 who will render to everyone according to his deeds. 7 To those who by persevering in a good work seek glory and honor and incorruptibility, he will return eternal life. 8 But upon those who act out of selfish ambition and who disobey the truth and instead submit to unrighteousness, he will return wrath and anger. 9 Tribulation and distress upon every soul of mankind who brings to completion what is evil, both upon the Jew first and also upon the Greek, 10 but glory and honor and peace to everyone who accomplishes what is good, both to the Jew first and also to the Greek. 11 For there is no prejudice with God.

To those who do good, God will give them eternal life, glory and honor and peace. To those who do evil, God will give them tribulation and distress, wrath and anger. The reward for us who persevere in doing a good work is eternal life (2:7) which is also described as glory and honor and peace (2:10).

Third, concerning the fact that salvation or eternal life is the reward for persevering faith, Scripture does not hold out an extra-soteriological reward based on achievement or merits, as some Dispensational theologians and others influenced by them argue. To demonstrate this fully and adequately would require a book, which I may write someday. However, for our purposes now, my comments on Romans 2:5-11 must suffice.