TEXT [Commentary]

  3.   The results of saving faith (5:1-11)

1 Therefore, since we have been made right in God’s sight by faith, we have peace[*] with God because of what Jesus Christ our Lord has done for us. 2 Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory.

3 We can rejoice, too, when we run into problems and trials, for we know that they help us develop endurance. 4 And endurance develops strength of character, and character strengthens our confident hope of salvation. 5 And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love.

6 When we were utterly helpless, Christ came at just the right time and died for us sinners. 7 Now, most people would not be willing to die for an upright person, though someone might perhaps be willing to die for a person who is especially good. 8 But God showed his great love for us by sending Christ to die for us while we were still sinners. 9 And since we have been made right in God’s sight by the blood of Christ, he will certainly save us from God’s condemnation. 10 For since our friendship with God was restored by the death of his Son while we were still his enemies, we will certainly be saved through the life of his Son. 11 So now we can rejoice in our wonderful new relationship with God because our Lord Jesus Christ has made us friends of God.

NOTES

5:1 we have peace with God. Human beings, by nature enemies of God standing under the judgment of God because of their sin (1:18–3:20; Eph 2:1-3, 12), become God’s friends when they put their trust in Christ. The ancient mss are divided as to whether the verb is an indicative, echomen [TG2192, ZG2400] (“we have [peace]”; א1 B2 F G P Ψ), or a subjunctive, echōmen (“let us have [peace]”; א* A B* C D K L). Most interpreters favor the former.

5:2 Because of our faith. Lit., “by faith.” Though this phrase is not included in a few important mss (B D F G 0220), it probably reflects the original text. Later copyists may have judged the phrase as unnecessary because 5:1 has already made it clear that justification is by faith.

Christ has brought us into this place of undeserved privilege where we now stand. Lit., “through whom [i.e., Christ] we have gained access to this grace in which we stand.” This is a reference to the experience of God’s gracious forgiveness and salvation for those who trust in Christ.

and we confidently and joyfully look forward to sharing God’s glory. Lit., “and we boast in the hope of the glory of God.” Here, kauchōmetha [TG2744, ZG3016] (boast) could also be translated “let us boast.” In either case, it is better to understand “boast” as “rejoice” (cf. 5:3). Paul is not speaking of gloating but rather of joyful exaltation. The biblical term “hope” (elpis [TG1680, ZG1828]) expresses not the uncertainty of a wish but strong confidence and expectation; it is usually eschatological in its orientation—it anticipates the coming of Christ and the life beyond (see commentary below). “God’s glory” in this context is best taken as a reference to the eternal blessedness of being with God forever, experiencing his life and goodness in all its fullness. It refers to “that illumination of man’s whole being by the radiance of the divine glory which is man’s true destiny but which was lost through sin, as it will be restored (not just as it was, but immeasurably enriched through God’s own personal participation in man’s humanity in Jesus Christ—cf. 8:17), when man’s redemption is finally consummated at the parousia of Jesus Christ” (Cranfield 1980:260).

5:3 We can rejoice, too, when we run into problems and trials. Lit., “and not only, but we also boast (kauchōmetha, [TG2744, ZG3016], which, as in 5:2, could also be translated “let us boast”) in troubles.”

for we know that they help us develop endurance. For the importance of patient endurance and perseverance (hupomonē [TG5281, ZG5705G]), see 2:7; 8:25; 15:4-5.

5:4 strength of character. Or, “proven character” (dokimēn [TG1382, ZG1509]; NAB), “tested character” (NJB), “approval” (REB). Cf. Jas 1:2-4: “When troubles of any kind come your way, consider it an opportunity for great joy. For you know that when your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing.”

and character strengthens our confident hope of salvation. Lit., “and [tested] character (dokimē [TG1382, ZG1509]) [produces] hope” (elpis [TG1680, ZG1828]; cf. note on 5:2). To have our faith tested and proved in the fire of difficulties strengthens our anticipation of what lies beyond this life.

5:5 And this hope will not lead to disappointment. Lit., “and hope does not disappoint” (kataischunei [TG2617, ZG2875]). The same verb occurs as “will not be disgraced” (kataischunthēsetai) in 9:33 and 10:11. We can be sure that our confidence in what lies beyond this life will not be disappointed because we know the reality of God’s love for us experientially.

For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love. Lit., “because the love of God has been poured out in our hearts through the Holy Spirit given to us.” “The love of God” (hē agapē tou theou [TG26, ZG27]), a phrase that may refer either to our love for God or God’s love for us, here refers to the Spirit-given certainty of God’s love for us, expressed in Christ’s dying for us while we were still sinners. This love assures us that our hope is well founded (5:8).

5:6 When we were utterly helpless. Lit., “[being] weak” (asthenōn [TG772, ZG822])—i.e., unable to help ourselves.

just the right time. God’s appointed time (kata kairon [TG2540, ZG2789]). Cf. Gal 4:4; Mark 1:15.

died for us sinners. Lit., “died for the ungodly.” Cf. note on 5:8.

5:7 an upright person . . . a person who is especially good. Lit., “a righteous one” (dikaiou [TG1342A, ZG1465]) . . . “a good one” (tou agathou [TG18A, ZG19]). Grammatically, these terms may be either masculine or neuter. Some, like the NLT, interpret these terms as largely synonymous references to good persons, with the second clarifying the first. Others see a distinction in meaning intended, with the second contrasting with the first—though the distinction is understood in different ways: (1) “a just cause” versus “the public good” (understanding both terms as neuter—a less likely interpretation); (2) “a righteous person” (masculine) versus “a good thing” (neuter); (3) a “righteous person” versus “his benefactor” (understanding both terms as masculine). None of these contrasts fits the context as well as the NLT translation. In any case, the overall point is clear: it is rare for anyone to be willing to sacrifice his life for someone else, even for someone who is worthy—though, Paul adds, a few people might go so far as to do so (cf. 1 John 4:9-10).

5:8 But God showed his great love for us by sending Christ to die for us while we were still sinners. This is why the “ungodly”—if they put their trust in Christ’s sacrifice—can now be considered righteous (see note on 4:5).

5:9 by the blood of Christ. By the sacrificial death of Christ (cf. 3:25). In the NT, “blood” usually refers to the death of a sacrifice for sins.

he will certainly save us from God’s condemnation. Lit., “we shall be saved through him from the wrath” (cf. 1:18; 12:19). In 1 Thess 1:10 Paul speaks of Jesus as “the one who has rescued us from the terrors of the coming judgment [wrath].” Those who have been made right with God through their trust in Christ can rest assured that they will be safe on the day of wrath.

5:10 our friendship with God was restored. Lit., “we were reconciled (katēllagēmen [TG2644, ZG2904]) to God.”

we will certainly be saved through the life of his Son. Here the focus is again on the Resurrection as part of the great saving event. If, through the death of Christ, God was merciful to us when we were his enemies, how much more, through the resurrected life of Christ, will he care for us—now that we are his friends?

COMMENTARY [Text]

In this section, Paul reflects on the various benefits we receive as a result of our salvation in Christ. Salvation brings us, above all, peace with God, and with it come the full experience of his blessing and grace, as well as the joyful anticipation of one day sharing fully in his glory. In the meantime, we have the joy of knowing that all things—even the difficult experiences of life—work for our good. Difficult times develop endurance and strength of character, making us people whose eyes are fixed confidently and expectantly on that future day when the full experience of salvation will be ours. Our confidence in the future is based on the certainty of God’s love for us; his love fills our hearts as a result of the Spirit’s work within us.

The supreme manifestation of God’s love is the Cross itself. God loved us so much that he sent his own Son to die for us when we were still ungodly to make us right with himself. If he did that when we were still his enemies, how much more will he do for us now that we are his friends! We can rejoice because of all that God has done for us in Jesus Christ.

Peace with God. The first benefit of salvation is that we have peace with God (5:1). Alienated from God because of our sin, we all stand under his holy judgment. By nature God’s “enemies” (5:10), “separated from him by [our] evil thoughts and actions” (Col 1:21), we were all “dead because of [our] disobedience and [our] many sins. . . . subject to God’s anger, just like everyone else” (Eph 2:1-3). It is only Christ’s sacrifice for sin that makes reconciliation with God possible, and it is our faith in that sacrifice that makes it effective for us individually. As one who has been given the task of reconciling people to God, Paul appealed to his readers, “We entreat you on behalf of Christ, be reconciled to God” (2 Cor 5:20, NRSV). The ministry of the Good News is a ministry of reconciliation.

However, it is important to note that when Paul speaks of reconciliation, he is speaking primarily about being reconciled to God. Today, when Christians speak of reconciliation, the focus is often on the social dimension of reconciliation—ethnic or racial reconciliation, or the reconciliation of family members to one another, for example. Though there are clear social implications in the emphasis on reconciliation in the Good News (14:1–15:13; Eph 2:11–3:6), the greatest need is always for reconciliation with God, and this is the primary focus of Paul’s Good News of reconciliation.

Peace with God can easily be taken for granted by those who come to know personally the forgiving grace of God; we quickly grow accustomed to our privileged status as God’s friends. For that reason we must constantly remind ourselves of God’s anger and judgment upon all that is unholy and never forget that we, like everyone else, were once “subject to God’s anger,” “without God and without hope” (Eph 2:3, 12), doomed forever because of our sins. Only then will we treasure peace with God for the precious gift it is.

God’s Blessing and Grace. The second benefit of salvation is the full experience of God’s blessing and grace (5:2). As his forgiven people, we have the indescribable privilege of living day by day in fellowship with God himself as the blessed recipients of his forgiving grace and love. Freed from slavery to sin and the law, we can now delight in the undeserved experience of God’s grace. Of all the New Testament writers, it is Paul who waxes most eloquent on the grace of God—who makes the grace of God “sing,” just as Luther did centuries later. We live and die, Paul emphasizes, only by the mercy and kindness of God. Everything good that we have and are, both in this life and in the life beyond, is a gift of God’s grace. As a result, the Christian life is to be understood not as a heavy, burdensome obligation but as a joyful, free response to God’s grace and goodness to us. The Christian ethic, properly conceived, is an “ethic of gratitude”—a way of saying thank you to God for his astounding grace. It is this strong emphasis on grace that makes Paul’s depiction of the Christian life so joyful and attractive, especially in the Prison Letters.

As with the peace we have with God, the grace of God must never be taken for granted. We must never forget that God’s kindness is wholly undeserved—that we merit nothing but punishment for our sins. When we appreciate grace for what it really is, it will always be understood as genuinely amazing grace—undeserved kindness. Grace is no longer grace if we cease to think of it as amazing. If we are fully to appreciate God’s grace for what it is, then, we must never forget the terrible nature of our sin in God’s sight and God’s holy judgment on it. Grace is perceived as grace only by those who take God’s judgment seriously. This is why Paul devoted so much attention to emphasizing the judgment of God on human sin in chapters 1–3; he knew that it is crucial for us to feel the full weight of divine judgment if we are to feel the full greatness of divine grace. In Romans, God’s holiness and judgment serve as the backdrop against which the Good News of God’s grace is magnificently highlighted.

The Hope of Future Glory. The third benefit of salvation is that we are given the confident and joyful anticipation of one day sharing the full glory of God himself (5:2). “Christ lives in you. This gives you assurance of sharing his glory” (Col 1:27; for “glory,” see comments on 3:23; 5:2; 8:18ff). This confident anticipation is what Paul usually means when he uses the word “hope.” The Christian’s hope is not some ill-defined, vague desire for everything to turn out well; instead, it is a strong confidence, solidly grounded in the promises of Christ and the Scriptures, that everything shall turn out well. Further, “hope” for Paul is almost always eschatological hope, expressing not one’s desires for this life but the vision of sharing God’s glory beyond this life. This strong anticipation of the life beyond is a central element in Paul’s theology and ethics. For Paul, faith in Christ always has an eager expectancy about it, a focus on the horizon—an awareness that the “real” life lies in the unseen world beyond, soon to come. As a result, the proper focus of the Christian is not on the visible things of this world, which will soon disappear, but on the invisible things of eternity—the world of God and the glory of the life beyond (2 Cor 4:18). This orientation to the future world is reflected both in the focus of Paul’s preaching (salvation in light of the coming day of judgment) and in his sense of priorities for Christian life and ministry.

For many Christians today in the Western world, the comfortable affluence of modern society has resulted in a much greater focus on life in this world—and, with it, a loss of the early Christian emphasis on the joyful anticipation of the life beyond. Just as the modern world has lost a sense of the holiness and judgment of God, it has also lost sight of what lies beyond this life. As a result, for many Christians today, the Christian life has a different shape and feel than it did for Paul; the forward-looking focus and the emphasis on eternal life are less dominant or missing. These elements are also less central in much contemporary preaching of the Good News. The great danger is that, with the change of focus, the heart of the Christian message itself will be subtly changed or differently understood. At the heart of the Good News preached by Paul lies the Christian hope, the promise of eternal life—“eternal comfort and a wonderful hope” (2 Thess 2:16), “salvation and eternal glory” (2 Tim 2:10). The Good News, as Paul proclaimed it, is the truth that gives us “confidence that [we] have eternal life” (Titus 1:2). If we lose our focus on the great Christian hope, we lose something at the very heart of the early Christians’ understanding of the Good News. And, as Paul reminds us, “If our hope in Christ is only for this life, we are more to be pitied than anyone in the world” (1 Cor 15:19).

Strength of Character through Suffering. Another outcome of salvation is that it brings with it the assurance that everything we face in this life—even the most difficult experience—works for our ultimate good. The love of God is sufficiently great to take everything that comes our way and use it for God’s good purposes in our lives (8:28). Therefore, when problems or difficulties arise, we can rejoice and take heart in knowing that difficulties develop resilience in us—an ability to endure the tough times. (Another problem of an affluent culture is that it inclines us to a soft and comfortable life, leaving us weak and ill-equipped for the demands of trying times.) This resiliency, in turn, develops strength of character and makes us the kind of people God wants us to be (5:3-4; cf. Jas 1:3-4: “When your faith is tested, your endurance has a chance to grow. So let it grow, for when your endurance is fully developed, you will be perfect and complete, needing nothing”). Christians, then, have nothing to fear when difficult times strike. Indeed, as James teaches, we are to find joy in facing difficulties (Jas 1:2). Paul’s view of God’s love is such that nothing lies beyond its power; God’s love is able to take everything that comes our way and turn it into good. Here is a radically different view of life and a thoroughly positive approach to life’s problems (cf. comments on 8:31-39).

Suffering, on the whole, was viewed much more positively in the New Testament than it is in the modern Western world. Persecution and suffering were common experiences for the early Christians, and new converts were warned about them in advance (Acts 14:22). Suffering was accepted as a given part of being a Christian. (Cf. Jesus’ words, “Since they persecuted me, naturally they will persecute you” John 15:20.) Christians knew that they “must suffer many hardships to enter the Kingdom of God” (Acts 14:22); after all, Jesus himself had told his disciples that they must be prepared to die for him (Mark 8:34-38). Suffering was more than simply inevitable, though; it was understood as something used by God to make his people “worthy of his Kingdom” (2 Thess 1:5). So it is not surprising that suffering for Christ was actually considered a privilege (Acts 5:41; Phil 1:29). This theology of suffering has been rediscovered in the twentieth century by the persecuted church in many parts of the world, where it has suffered—and continues to suffer—under the rule of Communism, Islam, Hinduism, and Buddhism.

The development of endurance and the steadfastness of character deriving from it serve, in turn, to sharpen our focus on the Christian hope—the joyful anticipation of the full experience of salvation in the life to come (5:4). With suffering as the norm for so many of the early Christians, it is not surprising that their focus shifted to the joyful hope of the life beyond. (The same thing happened among Christian slaves in nineteenth-century America and has happened more recently among persecuted Christians in many parts of the world.) This confident expectation of future glory is fueled by the strong conviction of God’s love for us—love poured into our hearts by the gift of the Holy Spirit (5:5), by which God gives us a touch of the glory that lies beyond this life. (For the Spirit’s role in our lives as believers, see the comments on 7:4-6, 14-25; 8:1-17, 26-30; 12:2; 13:8-10; 15:13; see also “The Holy Spirit” in the Introduction.) So in the midst of our suffering, we who belong to Christ can rest assured that God’s blessing is on us, no matter what comes our way, and that the full experience of God’s glory will one day be ours—such is the greatness of God’s love for his children.

Because we have received such an abundance of grace and experience it continually in our lives, we can be joyful. We are to find joy in the anticipation of the coming glory (5:2), joy in the problems we face here and now (5:3), and joy especially in knowing God himself, the giver of all good gifts (5:11; or, as the psalmist says, “the source of all my joy,” Ps 43:4). For Paul, joy—like thanksgiving—is one of the chief characteristics of the Christian life, even in times of suffering. Addressing two suffering churches, Paul wrote: “Always be joyful. . . . Be thankful in all circumstances” (1 Thess 5:16-18); “Always be full of joy in the Lord. . . . and thank him for all he has done” (Phil 4:4-6). In Greek, the words for “joy” (chara [TG5479, ZG5915]) and “thanksgiving” (eucharistia [TG2169, ZG2374]) are related etymologically to the word for “grace” (charis [TG5485, ZG5921]). The three are also related in Paul’s theology—joy and thanksgiving are the result of God’s grace and represent heartfelt responses to that grace. Because we live by the grace of God in Jesus Christ, it is only appropriate that our lives, in response, be filled with joy and thanksgiving for that grace—even in the midst of our suffering.

The Greatness of God’s Love. Reflect, then, on the greatness of this grace—this divine love shown to us in Jesus Christ. Impelled by a love that far transcends the limits of normal human love, Christ came to die for us—not because we were good or righteous, but when we were still ungodly, deserving nothing but the anger and judgment of God. If God loved us enough to do that when we were still sinners, how much more will he do for us, now that we are saints? If, when we were still enemies, God made us his friends through his Son’s death, how much more, now that we are his friends, will he save us from eternal judgment by his Son’s resurrected life (5:6-11; cf. 8:32)? We are God’s friends, and he is our benefactor; even more, we are his children, and he is our Father (8:15-17). Is there anything too great for his concern and care? What incredible joy should be ours over this amazing grace, brought to us by the reconciling death of our Lord Jesus Christ!

The salvation that God gives us in Christ brings us a veritable world of good things. In addition to assuring us that we shall be saved on the day of judgment, it makes God himself our friend, giving us peace with him and the priceless privilege of experiencing his blessings and grace. It also gives us the wonderful anticipation of sharing all his goodness in the life beyond. And in the meantime, it assures us that whatever comes our way, no matter how difficult it is, it will all be used by God for our ultimate good—to shape our character according to his will. By the gift of his Spirit in our hearts, we sense something of just how much God loves us in everything. “The guilty past has been cancelled, the glory of the future is assured, and here and now the presence and power of the Spirit of God secure to believers all the grace they need to endure trials, to resist evil, and to live as befits those whom God has declared righteous” (Bruce 1985:115). Such is the astounding grace that God has given us in his Son! In return, as his blessed people, our lives should be filled with joy and thanksgiving for all his goodness to us.