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5. Hope maketh not ashamed, etc.; ¹⁵⁶¹⁵⁶     Chalmers observes, that there are two hopes mentioned in this passage, — the hope of faith in the second verse, and the hope of experience in this. “The hope of the fourth verse,” he says, “is distinct from and posterior to the hope of the second; and it also appears to be derived from another source. The first hope is hope in believing, a hope which hangs direct on the testimony of God...The second hope is grounded on distinct considerations — not upon what the believer sees to be in the testimony of God, but upon what he finds to be in himself. — It is the fruit not of faith, but of experience; and is gathered not from the word that is without, but from the feeling of what passes within.” — Ed. that is, it regards salvation as most certain. It hence appears, that the Lord tries us by adversities for this end, — that our salvation may thereby be gradually advanced. Those evils then cannot render us miserable, which do in a manner promote our happiness. And thus is proved what he had said, that the godly have reasons for glorying in the midst of their afflictions.

For the love of God, etc. I do not refer this only to the last sentence, but to the whole of the preceding passage. I therefore would say, — that by tribulations we are stimulated to patience, and that patience finds an experiment of divine help, by which we are more encouraged to entertain hope; for however we may be pressed and seem to be nearly consumed, we do not yet cease to feel God’s favor towards us, which affords the richest consolation, and much more abundant than when all things happen prosperously. For as that happiness, which is so in appearance, is misery itself, when God is adverse to and displeased with us; so when he is propitious, even calamities themselves will surely be turned to a prosperous and a joyful issue. Seeing all things must serve the will of the Creator, who, according to his paternal favor towards us, (as Paul declares in the eighth chapter,) overrules all the trials of the cross for our salvation, this knowledge of divine love towards us is instilled into our hearts to the Spirit of God; for the good things which God has prepared for his servants are hid from the ears and the eyes and the minds of men, and the Spirit alone is he who can reveal them. And the word diffused, is very emphatical; for it means that the revelation of divine love towards us is so abounding that it fills our hearts; and being thus spread through every part of them, it not only mitigates sorrow in adversities, but also, like a sweet seasoning, it renders tribulations to be loved by us. ¹⁵⁷¹⁵⁷     “The love of God” in this passage may mean either the love of which God is the object — love to God, or the love which he possesses — God’s love to us: the usus loquendi would admit either of these meanings; and hence commentators have differed on the point. The expression, τὴν ἀγάπην τοῦ Θεοῦ, in Luke 12:42, John 5:42, and in other places, means “love to God;” ἡ ἀγάπη τοῦ Θεοῦ, in 1 John 4:9, signifies clearly the love of God to us. The meaning then can alone be ascertained by the context and by the wording of the sentence. It stands connected with Christian graces, patience and hope; and this favors the first view, that it is love to God produced within by the Spirit. Then the verb, ἐκκέχυται — is poured out or poured forth, seems more suitable to the idea of love being communicated as a gift, or as a holy feeling within. It is further what prevents hope from being disappointed; it is some good or enjoyment that now strengthens and satisfies hope; and to love God who first loved us is to realize in a measure what hope expects; and when it is said that it is diffused by the Spirit, we are reminded of what Paul says in (Galatians 5:22, that “love” is one of the fruits of the Spirit. But it may, on the other hand, be alleged, that the verse stands connected with what follows, as the next verse begins with “for,” and that the subsequent context most clearly refers to the love of God to us; and this evidently decides the question.
   The first view, our love to God, has been adopted by Augustine, Mede, Doddridge, Scott, and Stuart; and the other, God’s love to us, by Chrysostom, Beza, Pareus, Grotius, Hodge, and Chalmers, and also by Schleusner who gives this paraphrase, “Amor Dei abunde nobis declaratus est — the love of God is abundantly declared to us.” — Ed.

He says further, that the Spirit is given, that is, bestowed through the gratuitous goodness of God, and not conferred for our merits; according to what Augustine has well observed, who, though he is mistaken in his view of the love of God, gives this explanation, — that we courageously bear adversities, and are thus confirmed in our hope, because we, having been regenerated by the Spirit, do love God. It is indeed a pious sentiment, but not what Paul means: for love is not to be taken here in an active but a passive sense. And certain it is, that no other thing is taught by Paul than that the true fountain of all love is, when the faithful are convinced that they are loved by God, and that they are not slightly touched with this conviction, but have their souls thoroughly imbued with it.

6. For Christ, etc. I ventured not in my version to allow myself so much liberty as to give this rendering, “In the time in which we were weak;” and yet I prefer this sense. An argument begins here, which is from the greater to the less, and which he afterwards pursues more at large: and though he has not woven the thread of his discourse so very distinctly, yet its irregular structure does not disturb the meaning. “If Christ,” he says, “had mercy on the ungodly, if he reconciled enemies to his Father, if he has done this by the virtue of his death, much more easily will he save them when justified, and keep those restored to favor in the possession of it, especially when the influence of his life is added to the virtue of his death.” ¹⁵⁸¹⁵⁸     On the argument of this verse, and on what follows to the tenth verse, Professor Stuart makes this remark, — “The passage before us seems to be more direct, in respect to the perseverance of the saints, than almost any other passage in the Scriptures which I can find. The sentiment here is not dependent on the form of a particular expression, (as it appears to be in some other passages); but it is fundamentally connected with the very nature of the argument.” — Ed. The time of weakness some consider to be that, when Christ first began to be manifested to the world, and they think that those are called weak, who were like children under the tuition of the law. I apply the expression to every one of us, and I regard that time to be meant, which precedes the reconciliation of each one with God. For as we are all born the children of wrath, so we are kept under that curse until we become partakers of Christ. And he calls those weak, who have nothing in themselves but what is sinful; for he calls the same immediately afterwards ungodly. And it is nothing new, that weakness should be taken in this sense. He calls, in 1 Corinthians 12:22, the covered parts of the body weak; and, in 2 Corinthians 10:10, he designates his own bodily presence weak, because it had no dignity. And this meaning will soon again occur. When, therefore, we were weak, that is, when we were in no way worthy or fit that God should look on us, at this very time Christ died for the ungodly: for the beginning of religion is faith, from which they were all alienated, for whom Christ died. And this also is true as to the ancient fathers, who obtained righteousness before he died; for they derived this benefit from his future death. ¹⁵⁹¹⁵⁹     Others, as well as Calvin, such as Chrysostom and Erasmus, have connected κατὰ καιρὸν with the preceding, and not with the following words. Pareus, who inclined to the same view, gives this explanation, — “He distinguishes the former from the present state, as though he said, ‘We who are now justified by faith were formerly ungodly.’” Chrysostom refers to the time of the law, and considers the weakness here to be that of man under the law. This gives an emphatic meaning to “weak,” which otherwise it seems not to have, and is countenanced by what is said in Romans 8:3, where the law is said to be weak, but weak on account of the weakness of the flesh. At the same time it must be observed, that most commentators, like Beza, connect these words, κατὰ καιρὸν, with the death of Christ, as having taken place “in due time,” appointed by God, and pre-signified by the prophets, according to what is said in Galatians 4:4. — Ed.

7. For a just man, etc. The meaning of the passage has constrained me to render the particle γὰρ as an affirmative or declarative rather than as a causative. The import of the sentence is this, “Most rare, indeed, is such an example to be found among men, that one dies for a just man, though this may sometimes happen: but let this be granted, yet for an ungodly man none will be found willing to die: this is what Christ has done.” ¹⁶⁰¹⁶⁰     Calvin has omitted what is said of the “good” man; for whom, it is said, one would perhaps even dare to die. The “just,” δίκαιος, is he who acts according to what justice requires, and according to what the Rabbins say, “What is mine is mine, and what is thine is thine,” שלי שלי ושלך שלך: but the “good,” ἀγαθὸς, is the kind, the benevolent, the beneficient, called טוב in Hebrew; who is described by Cicero as one who does good to those to whom he can, (vir bonus est is, qui prodest quibus potest.)
   There is here an evident contrast between these words and those employed in Romans 5:6 and 8, to designate the character of those for whom Christ died. The just, δίκαιος, is the opposite of the “ungodly,” ἀσέβης; who, by not worshipping and honoring God, is guilty of injustice of the highest kind, and in this sense of being unjust it is found in Romans 4:5, where God is said to “justify the ungodly,” that is, him who is unjust by withholding from God the homage which rightly belongs to him. Phavorinus gives ἀθέμιτος, unlawful, unjust, as one of its meanings. — What forms a contrast with “good” is sinner, ἁμαρτωλός, which often means wicked, mischievous, one given to vice and the doing of evil. Suidas describes ἁμαρτωλοί as those who determine to live in transgression, οἱ παρανομίᾳ συζὢν προαιρούμενοι; and Schleusner gives “scelestus — wicked,” “flagitiosus — full of mischief,” as being sometimes its meaning.
   But the description goes farther, for in Romans 5:10 the word “enemies ἐχθροὶ,” is introduced in order to complete the character of those for whom Christ died. They were not only “ungodly,” and therefore unjust towards God, and “wicked,” given to all evils; but also “enemies,” entertaining hatred to God, and carrying on war, as it were, against him. — Ed. Thus it is an illustration, derived from a comparison; for such an example of kindness, as Christ has exhibited towards us, does not exist among men.

8. But God confirms, etc. The verb, συνίστησι, has various meanings; that which is most suitable to this place is that of confirming; for it was not the Apostle’s object to excite our gratitude, but to strengthen the trust and confidence of our souls. He then confirms, that is, exhibits his love to us as most certain and complete, inasmuch as for the sake of the ungodly he spared not Christ his own Son. In this, indeed, his love appears, that being not moved by love on our part, he of his own good will first loved us, as John tells us. (1 John 3:16.) — Those are here called sinners, (as in many other places,) who are wholly vicious and given up to sin, according to what is said in John 9:31, “God hears not sinners,” that is, men abandoned and altogether wicked. The woman called “a sinner,” was one of a shameful character. (Luke 7:37.) And this meaning appears more evident from the contrast which immediately follows, — for being now justified through his blood: for since he sets the two in opposition, the one to the other, and calls those justified who are delivered from the guilt of sin, it necessarily follows that those are sinners who, for their evil deeds, are condemned. ¹⁶¹¹⁶¹     The meaning given to συνίστησι is not peculiar. It is used with an accusative in two senses, — to recommend, to commend, to praise, as in Romans 16:1; 2 Corinthians 3:1; 2 Corinthians 5:12; 2 Corinthians 10:12, 18; and also, to prove, to demonstrate, to shew, to render manifest or certain, and thus to confirm, as in Romans 3:5; 2 Corinthians 6:4; 7:11; Galatians 2:18; Schleusner refers to this passage as an instance of the latter meaning. That God proved, or rendered manifest, or conspicuously shewed, his love, seems to be the most suitable idea, as the proof or the evidence is stated in the words which follow. The Syriac version gives the sense of shewing or proving. Vatablus has “proves” or verifies; Grotius, “renders conspicuous,” Beza, “commends,” as our version and Macknight; Doddridge, “recommends;” Hodge, “renders conspicuous.” — Ed. The import of the whole is, — since Christ has attained righteousness for sinner by his death, much more shall he protect them, being now justified, from destruction. And in the last clause he applies to his own doctrine the comparison between the less and the greater: for it would not have been enough for salvation to have been once procured for us, were not Christ to render it safe and secure to the end. And this is what the Apostle now maintains; so that we ought not to fear, that Christ will cut off the current of his favor while we are in the middle of our course: for inasmuch as he has reconciled us to the Father, our condition is such, that he purposes more efficaciously to put forth and daily to increase his favor towards us.

10. This is an explanation of the former verse, amplified by introducing a comparison between life and death. We were enemies, he says, when Christ interposed for the purpose of propitiating the Father: through this reconciliation we are now friends; since this was effected by his death; much more influential and efficacious will be his life. ¹⁶²¹⁶²     “By his life,” the abstract for the concrete; it means, “through him being alive,” being at God’s right hand, having every power committed to him, and making intercession for us Romans 8:34. “Because I live, ye shall live also.” John 14:19. — Ed. We hence have ample proofs to strengthen our hearts with confidence respecting our salvation. By saying that we were reconciled to God by the death of Christ, he means, that it was the sacrifice of expiation, by which God was pacified towards the world, as I have showed in the fourth chapter.

But the Apostle seems here to be inconsistent with himself; for if the death of Christ was a pledge of the divine love towards us, it follows that we were already acceptable to him; but he says now, that we were enemies. To this answer, that as God hates sin, we are also hated by him his far as we are sinners; but as in his secret counsel he chooses us into the body of Christ, he ceases to hate us: but restoration to favor is unknown to us, until we attain it by faith. Hence with regard to us, we are always enemies, until the death of Christ interposes in order to propitiate God. And this twofold aspect of things ought to be noticed; for we do not know the gratuitous mercy of God otherwise than as it appears from this — that he spared not his only-begotten Son; for he loved us at a time when there was discord between him and us: nor can we sufficiently understand the benefit brought to us by the death of Christ, except this be the beginning of our reconciliation with God, that we are persuaded that it is by the expiation that has been made, that he, who was before justly angry with us, is now propitious to us. Since then our reception into favor is ascribed to the death of Christ, the meaning is, that guilt is thereby taken away, to which we should be otherwise exposed.

11. And not this only, etc. He now ascends into the highest strain of glorying; for when we glory that God is ours, whatever blessings can be imagined or wished, ensue and flow from this fountain; for God is not only the chief of all good things, but also possesses in himself the sum and substance of all blessings; and he becomes ours through Christ. We then attain this by faith, — that nothing is wanting to us as to happiness. Nor is it in vain that he so often mentions reconciliation: it is, first, that we may be taught to fix our eyes on the death of Christ, whenever we speak of our salvation; and, secondly, that we may know that our trust must be fixed on nothing else, but on the expiation made for our sins.

12 Wherefore as, etc. He now begins to enlarge on the same doctrine, by comparing with it what is of an opposite character. For since Christ came to redeem us from the calamity into which Adam had fallen, and had precipitated all his posterity with him, we cannot see with so much clearness what we have in Christ, as by having what we have lost in Adam set before us, though all things on both sides are not similar: hence Paul subjoins an exception, which we shall notice in its place; and we shall also point out any other difference that may occur. The incompleteness of the sentence sometimes renders it obscure, as when the second clause, which answers to the former, is not expressed. But we shall endeavor to make both plain when we come to those parts. ¹⁶³¹⁶³     The beginning of this verse has occasioned a vast number of conjectures, both as to the connection and as to the corresponding clause to the first sentence. Most agree in the main with Calvin on these two points. Hodge announces a similar view as to the connection in these words, — “The idea of men being regarded and treated, not according to their own merits, but the merit of another, is contrary to the common mode of thinking among men. The Apostle illustrates and enforces it by an appeal to the great analogous fact in the history of the world.”
   As to the corresponding clause, that it is found in the 18th verse, there is a common consent, — Pareus, Willet, Grotius, Doddridge, Scott, Stuart, Chalmers, etc.; the intervening verses are viewed as parenthetic.
   The phrase, διὰ τοῦτο, and also διὸ and οὖν, are sometimes used anticipatively as well as retrospectively, as their corresponding particles are often in Hebrew. See note on Romans 2:1. That Paul uses διὰ τοῦτο in this way appears evident from Romans 4:16; Romans 13:6; 1 Corinthians 11:10. It anticipates here, as I think, what is afterwards expressed by ἐφ ᾧ, as in Romans 4:16, by ἵνα, in Romans 13:6, by γὰρ, and in 1 Corinthians 11:10, by διὰ before angels. Then the meaning of the verse would be conveyed by the following rendering, —
   12. For this reason — as through one man sin entered into the world, and through sin death, even so death came on all men, because all have sinned.
   According to this view, the corresponding clause is in the verse itself. The sentiment of the passage is this, — through one man sin entered and death followed; and death followed as to all mankind, because all had sinned. Then, according to his usual manner, the Apostle takes up the last subject, “sin,” issuing in the death of all; and at the end of the Romans 5:14 he goes back to “the one man,” Adam, who he says was a type of another: and this sentence is made the text of what follows till the end of the Romans 5:19. Having before referred to the state of things before the “law,” in the two remaining verses he refers to the bearing of the law on his subject, and shows that there is in Christ an abundant provision for the increase of sin occasioned by the law.
   So abundant is grace that it is fully sufficient to remove original sin, actual sins — its fruits, and the sins discovered by the law, and by its means increased and enhanced. Hence superabundance is ascribed to it. — Ed.

Sin entered into the world, etc. Observe the order which he keeps here; for he says, that sin preceded, and that from sin death followed. There are indeed some who contend, that we are so lost through Adam’s sin, as though we perished through no fault of our own, but only, because he had sinned for us. But Paul distinctly affirms, that sin extends to all who suffer its punishment: and this he afterwards more fully declares, when subsequently he assigns a reason why all the posterity of Adam are subject to the dominion of death; and it is even this — because we have all, he says, sinned. But to sin in this case, is to become corrupt and vicious; for the natural depravity which we bring, from our mother’s womb, though it brings not forth immediately its own fruits, is yet sin before God, and deserves his vengeance: and this is that sin which they call original. For as Adam at his creation had received for us as well as for himself the gifts of God’s favor, so by falling away from the Lord, he in himself corrupted, vitiated, depraved, and ruined our nature; for having been divested of God’s likeness, he could not have generated seed but what was like himself. Hence we have all sinned; for we are all imbued with natural corruption, and so are become sinful and wicked. Frivolous then was the gloss, by which formerly the Pelagians endeavored to elude the words of Paul, and held, that sin descended by imitation from Adam to the whole human race; for Christ would in this case become only the exemplar and not the cause of righteousness. Besides, we may easily conclude, that he speaks not here of actual sin; for if everyone for himself contracted guilt, why did Paul form a comparison between Adam and Christ? It then follows that our innate and hereditary depravity is what is here referred to. ¹⁶⁴¹⁶⁴     The particles ἐφ ᾦ, at the end of this verse, have been variously rendered, without much change in the meaning. “In quo — in which,” i.e., sin, Augustine; “in quo — in whom,” i.e., man, Chrysostom and Beza; “per quem — by or through whom,” Grotius; “propterea quod,” vel, “quia,” vel, “quoniam — because,” Luther, Pareus, and Raphelius; which is the same with that of Calvin See Matthew 26:50; 2 Corinthians 5:4; Philippians 3:12
   Wolfius quotes a singular passage from a Jewish Rabbi, Moses Tranensis, “In the sin which the first man sinned, the whole world through him (or in him, בו) sinned: for he was every man, or all mankind — כי זה כל אדם.” The idea is exactly the same with that of the Apostle.
   “There are three things,” says Pareus, “which are to be considered in Adam’s sin, — the sinful act, the penalty of the law, and the depravity of nature; or in other words, the transgression of the command, the punishment of death, and natural corruption, which was the loss of God’s image, and in its stead came deformity and disorder. From none of these his posterity are free, but all these have descended to them; there is a participation of the transgression, an imputation of guilt, and the propagation of natural depravity. There is a participation of the sin; for all his posterity were seminally in his loins, so that all sinned in his sin, as Levi paid tithes in the loins of Abraham; and as children are a part of their parents, so children are in a manner partakers of their parents’ sin. There is also an imputation of guilt, for the first man so stood in favor, that when he sinned, not only he, but also all his posterity fell with him, and became with him subject to eternal death. And lastly, there is the propagation or the generation of a dreadful deformity of nature; for such as Adam became after the fall, such were the children he begat, being after his own image, and not after the image of God. Genesis 5:1. All these things, as to the first sin, apply to the parent and also to the children, with only this difference — that Adam sinning first transgressed, first contracted guilt, and first depraved his nature, — and that all these things belong to his posterity by participation, imputation, and propagation.”
   Both Stuart and Barnes stumble here; and though they denounce theorizing, and advocate adherence to the language of Scripture, they do yet theorize and attempt to evade the plain and obvious meaning of this passage. But in trying to avoid one difficulty, they make for themselves another still greater. The penalty, or the imputation of guilt, they admit; which is indeed undeniable, as facts, as well as Scripture, most clearly prove: but the participation they deny, though words could hardly be framed to express it more distinctly than the words of this verse; and thus, according to their view, a punishment is inflicted without a previous implication in an offense; while the Scriptural account of the matter is, according to what Calvin states, that “sin extends to all who suffer its punishment,” though he afterwards explains this in a way that is not altogether consistent. — Ed.

13. For until the law, etc. This parenthesis anticipates an objection: for as there seems to be no transgression without the law, it might have been doubted whether there were before the law any sin: that there was after the law admitted of no doubt. The question only refers to the time preceding the law. To this then he gives this answer, — that though God had not as yet denounced judgment by a written law, yet mankind were under a curse, and that from the womb; and hence that they who led a wicked and vicious life before the promulgation of the law, were by no means exempt from the condemnation of sin; for there had always been some notion of a God, to whom honor was due, and there had ever been some rule of righteousness. This view is so plain and so clear, that of itself it disproves every opposite notion.

But sin is not imputed, etc. Without the law reproving us, we in a manner sleep in our sins; and though we are not ignorant that we do evil, we yet suppress as much as we can the knowledge of evil offered to us, at least we obliterate it by quickly forgetting it. While the law reproves and chides us, it awakens us as it were by its stimulating power, that we may return to the consideration of God’s judgment. The Apostle then intimates that men continue in their perverseness when not roused by the law, and that when the difference between good and evil is laid aside, they securely and joyfully indulge themselves, as if there was no judgment to come. But that before the law iniquities were by God imputed to men is evident from the punishment of Cain, from the deluge by which the whole world was destroyed, from the fate of Sodom, and from the plagues inflicted on Pharaoh and Abimelech on account of Abraham, and also from the plagues brought on the Egyptians. That men also imputed sin to one another, is clear from the many complaints and expostulations by which they charged one another with iniquity, and also from the defenses by which they labored to clear themselves from accusations of doing wrong. There are indeed many examples which prove that every man was of himself conscious of what was evil and of what was good: but that for the most part they connived at their own evil deeds, so that they imputed nothing as a sin to themselves unless they were constrained. When therefore he denies that sin without the law is imputed, he speaks comparatively; for when men are not pricked by the goads of the law, they become sunk in carelessness. ¹⁶⁵¹⁶⁵     This verse, as bearing on the argument, maybe viewed rather differently. This and the following verse contain an explanation or an illustration of the last, Romans 5:12. He states in this verse two things: a fact and a general principle; the fact is, that sin, the first sin in its evident effects, (for he speaks throughout of no other sin, as to Adam, or as producing death,) was in the world before the law of Moses was given; and the general principle he avows is, that no sin is imputed where there is no law. Having made this last admission, he proceeds in the Romans 5:14 to say, that “nevertheless,” or notwithstanding, death, the effect of sin, prevailed in the world, and prevailed even as to those who did not actually or personally sin as Adam did. He takes no account of personal sins, for his object was to show the effects of the first sin. And then he says, that in is respect Adam was a kind of type, a figure, a representative of Christ who was to come; and in the three verses which follow, Romans 5:15, 16, and 17, he traces the similitude between the two, pointing out at the same time the difference, which in every instance is in favor of the last Adam. That τύπος signifies here likeness and not identity, is quite certain, whatever may be its common meaning because its import is exemplified and illustrated in the verses which follow. — Ed.

But Paul wisely introduced this sentence, in order that the Jews might hence more clearly learn how grievously they offended, inasmuch as the law openly condemned them; for if they were not exempted from punishment whom God had never summoned as guilty before his tribunal, what would become of the Jews to whom the law, like a herald, had proclaimed their guilt, yea, on whom it denounced judgment? There may be also another reason adduced why he expressly says, that sin reigned before the law, but was not imputed, and that is, that we may know that the cause of death proceeds not from the law, but is only made known by it. Hence he declares, that all became miserably lost immediately after the fall of Adam, though their destruction was only made manifest by the law. If you translate this adversative δε, though, the text would run better; for the meaning is, that though men may indulge themselves, they cannot yet escape God’s judgment, even when there is no law to reprove them.

Death reigned from Adam, etc. He explains more clearly that it availed men nothing that from Adam to the time when the law was promulgated, they led a licentious and careless life, while the difference between good and evil was willfully rejected, and thus, without the warning of the law, the remembrance of sin was buried; yea, that this availed them nothing, because sin did yet issue in their condemnation. It hence appears, that death even then reigned; for the blindness and obduracy of men could not stifle the judgment of God.