Rom 5:6-10 | Barnes | STEP | Verse 6. For when , etc. This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous verse, that the Holy Ghost was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us, by giving his Son when we were sinners; and that he who had done so much for us when we were enemies , would not now fail us when we are his friends, . He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun. We were yet without strength . The word here used (ασθενων) is usually applied to those who are sick and feeble, deprived of strength by disease, . But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength in regard to the case which the apostle was considering ; that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of man's being saved by any plan of his own was thus taken away-- while he was thus lying exposed to Divine justice, and dependent on the mere mercy of God--God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry. In due time . Margin, According to the time , (κατακαιρον). In a timely manner ; at the proper time. , "But when the fulness of time was come," etc. This may mean, (1.) that it was a fit or proper time. All experiments had failed to save men. For four thousand years the trial had been made under the law among the Jews; and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save men from death. It was then time that a better plan should be presented to men. (2.) It was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets, ; . See . (3.) It was a most favourable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land. . For the ungodly . Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated "without strength." . (1) "in due time", or "according to the time" (l) "due time"

Romans 5:6-10

Verse 6. For when, etc. This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous verse, that the Holy Ghost was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us, by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends, Rom 5:6-10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun.

We were yet without strength. The word here used (ασθενων) is usually applied to those who are sick and feeble, deprived of strength by disease, Mt 25:39, Lk 10:9, Acts 4:9, 5:15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength in regard to the case which the apostle was considering; that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of man's being saved by any plan of his own was thus taken away-- while he was thus lying exposed to Divine justice, and dependent on the mere mercy of God--God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry.

In due time. Margin, According to the time, (κατακαιρον). In a timely manner; at the proper time. Gal 4:4, "But when the fulness of time was come," etc. This may mean,

(1.) that it was a fit or proper time. All experiments had failed to save men. For four thousand years the trial had been made under the law among the Jews; and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save men from death. It was then time that a better plan should be presented to men.

(2.) It was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets, Gen 49:10; Dan 9:24-27. See Jn 13:1, 17:1.

(3.) It was a most favourable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land. Mt 2:1,2.

For the ungodly. Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated "without strength." Rom 4:5.

(1) "in due time", or "according to the time" (l) "due time" Gal 4:4 Verse 7. For scarcely, etc. The design of this verse and the following is to illustrate the great love of God, by comparing it with what man was willing to do. "It is an unusual occurrence, an event which is all that we can hope for from the highest human benevolence and the purest friendship, that one would be willing to die for a good man. There are none who would be willing to die for a man who was seeking to do us injury, to calumniate our character, to destroy our happiness or our property. But Christ was willing to die for bitter foes."

Scarcely. With difficulty. It is an event which cannot be expected to occur often. There would scarcely be found an instance in which it would happen.

A righteous man. A just man; a man distinguished simply for integrity of conduct; one who has no remarkable claims for amiableness of character, for benevolence, or for personal friendship. Much as we may admire such a man, and applaud him, yet he has not the characteristics which would appeal to our hearts to induce us to lay down our lives for him. Accordingly, it is not known that any instance has occurred where for such a man one would be willing to die.

For a righteous man. That is, in his place, or in his stead. A man would scarcely lay down his own life to save that of a righteous man.

Will one die. Would one be willing to die.

Yet peradventure. Perhaps; implying that this was an event which might be expected to occur.

For a good man. That is, not merely a man who is coldly just; but a man whose characteristic is that of kindness, amiableness, tenderness. It is evident that the case of such a man would be much more likely to appeal to our feelings, than that of one who is merely a man of integrity. Such a man is susceptible of tender friendship; and probably the apostle intended to refer to such a case--a case where we would be willing to expose life for a kind, tender, faithful friend.

Some would even dare to die. Some would have courage to give his life. Instances of this kind, though not many, have occurred. The affecting case of Damon and Pythias is one. Damon had been condemned to death by the tyrant Dionysius of Sicily, and obtained leave to go and settle his domestic affairs on promise of returning at a stated hour to the place of execution. Pythias pledged himself to undergo the punishment if Damon should not return in time, and deliver himself into the hands of the tyrant. Damon returned at the appointed moment, just as the sentence was about to be executed on Pythias; and Dionysius was so struck with the fidelity of the two friends, that he remitted their punishment, and entreated them to permit him to share their friendship. (Val. Max. iv. 7.) This case stands almost alone. Our Saviour says that it is the highest expression of love among men. "Greater love hath no man than this, that a man lay down his life for his friends," Jn 15:13. The friendship of David and Jonathan seems also to have been of this character, that one would have been willing to lay down his life for the other. Verse 8. But God commendeth, etc. God has exhibited or showed his love in this unusual and remarkable manner.

His love. His kind feeling; his beneficence; his willingness to submit to sacrifice to do good to others.

While we were yet sinners. And of course his enemies. In this, his love surpasses all that has ever been manifested among men.

Christ died for us. In our stead; to save us from death, he took our place; and, by dying himself on the cross, saved us from dying eternally in hell.

(m) "while we were yet sinners" Jn 15:13, 1Pet 3:18, 1Jn 3:16 Verse 9. Much more then. It is much more reasonable to expect it. There are fewer obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salvation, much more have we reason to expect that he will afford us protection now that we are his friends. This is one ground of the hope expressed in Rom 5:6.

Being now justified. Pardoned; accepted as his friends.

By his blood. By his death. Rom 3:25. The fact that we are purchased by his blood, and sanctified by it, renders us sacred in the eye of God; bestows a value on us proportionate to the worth of the price of our redemption; and is a pledge that he will keep that which has been so dearly bought.

Saved from wrath. From hell; from the punishment due to sin. Rom 2:8.

(n) "by his blood, we" Heb 9:14,22 (o) "from wrath" 1Thes 1:10 Verse 10. For if. The idea in this verse is simply a repetition and enlargement of that in Rom 5:9. The apostle dwells on the thought, and places it in a new light, furnishing thus a strong confirmation of his position.

When we were enemies. The work was undertaken while we were enemies. From being enemies we were changed to friends by that work. Thus it was commenced by God; its foundation was laid while we were still hostile to it; it evinced, therefore, a determined purpose on the part of God to perform it; and he has thus given a pledge that it shall be perfected.

We were reconciled, Mt 5:24. We are brought to an agreement; to a state of friendship and union. We became his friends, laid aside our opposition, and embraced him as our Friend and Portion. To effect this is the great design of the plan of salvation, 2Cor 5:1-20, Col 1:21, Eph 2:16. It means that there were obstacles existing on both sides to a reconciliation; and that these have been removed by the death of Christ; and that a union has thus been effected. This has been done in removing the obstacles on the part of God--by maintaining the honour of his law; showing his hatred of sin; upholding his justice, and maintaining his truth, at the same time that he pardons. Rom 3:26. And, on the part of man, by removing his unwillingness to' be reconciled; by subduing, changing, and sanctifying his heart; by overcoming his hatred of God, and of his law; and bringing him into submission to the government of God. So that the Christian is, in fact, reconciled to God; he is his friend; he is pleased with his law, his character, and his plan of salvation. And all this has been accomplished by the sacrifice of the Lord Jesus as an offering in our place.

Much more. It is much more to be expected; there are still stronger and more striking considerations to show it.

By his life. We were reconciled by his death. Death may include possibly his low, humble, and suffering condition. Death has the appearance of great feebleness; the death of Christ had the appearance of the defeat of his plans. His enemies triumphed and rejoiced over him on the cross, and in the tomb. Yet the effect of this feeble, low, and humiliating state was to reconcile us to God. If in this state--when humble, despised, dying, dead--he had power to accomplish so great a work as to reconcile us to God, how much more may we expect that he will be able to keep us now that he is a living, exalted, and triumphant Redeemer! If his fainting powers in dying were such as to reconcile us, how much more shall his full, vigorous powers, as an exalted Redeemer, be sufficient to keep and save us! This argument is but an expansion of what the Saviour himself said, Jn 14:19, "Because I live, ye shall live also."

(p) "much more" Rom 8:32 (q) "by his life" Jn 14:12