Rom 5:1-11 | RWP | e4.org | Being therefore justified by faith ( δικαιωθεντες ουν εκ πιστεως ). First aorist passive participle of δικαιοω , to set right and expressing antecedent action to the verb εχωμεν . The ουν refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. Let us have peace with God ( ειρηνην εχωμεν προς τον θεον ). This is the correct text beyond a doubt, the present active subjunctive, not εχομεν (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the tense to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive ειρηνην σχωμεν would mean. A good example of σχωμεν occurs in ( σχωμεν την κληρονομιαν αυτου ) where it means: "Let us get hold of his inheritance." Here ειρηνην εχωμεν can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in ειχεν ειρηνην (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification ( δικαιωθεντες ) "made peace with God." Observe προς (face to face) with τον θεον and δια (intermediate agent) with του κυριου .

‏ Romans 5:1-11

Being therefore justified by faith ( δικαιωθεντες ουν εκ πιστεως ). First aorist passive participle of δικαιοω, to set right and expressing antecedent action to the verb εχωμεν. The ουν refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith.

Let us have peace with God ( ειρηνην εχωμεν προς τον θεον ). This is the correct text beyond a doubt, the present active subjunctive, not εχομεν (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the tense to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive ειρηνην σχωμεν would mean. A good example of σχωμεν occurs in Mt 21:38 ( σχωμεν την κληρονομιαν αυτου ) where it means: "Let us get hold of his inheritance." Here ειρηνην εχωμεν can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in Ac 9:31 ειχεν ειρηνην (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification ( δικαιωθεντες ) "made peace with God." Observe προς (face to face) with τον θεον and δια (intermediate agent) with του κυριου.

We have had ( εσχηκαμεν ). Perfect active indicative of εχω (same verb as εχωμεν ), still have it.

Our access ( τεν προσαγωγην ). Old word from προσαγω, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only Eph 2:18; 3:12.

Wherein we stand ( εν η εστηκαμεν ). Perfect active (intransitive) indicative of ιστημ. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us.

Let us rejoice ( καυχωμεθα ). "Let us exult." Present middle subjunctive (volitive) because εχωμεν is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

But let us also rejoice in our tribulations ( αλλα κα καυχωμεθα εν ταις θλιψεσιν ). Present middle subjunctive of same verb as in verse 2. Καυχωμα is more than "rejoice," rather "glory," "exult." These three volitive subjunctives ( εχωμεν, καυχωμεθα, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

Knowing ( ειδοτες ). Second perfect participle of ειδον ( οιδα ), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation θλιψις, patience υπομονη, experience δοκιμη, hope ελπις ) running into verse 5. On δοκιμη, see 2Co 2:9.

Hath been shed abroad ( εκκεχυτα ). Perfect passive indicative of εκχεω, to pour out. "Has been poured out" in our hearts.

For ( ετ γαρ ). So most documents, but B reads ε γε which Westcott and Hort use in place of γαρ.

While we were yet weak ( οντων ημων ασθενων ετ ). Genitive absolute. The second ετ (yet) here probably gave rise to the confusion of text over ετ γαρ above.

In due season ( κατα καιρον ). Christ came into the world at the proper time, the fulness of the time (Ga 4:4; Eph 1:10; Tit 1:3).

I or the ungodly ( υπερ ασεβων ). In behalf, instead of. See about υπερ on Ga 3:13 and also verse 7 here.

Scarcely ( μολις ). Common adverb from μολος, toil. See on Ac 14:18. As between δικαιος, righteous, and αγαθος, good, Lightfoot notes "all the difference in the world" which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the δικαιος man being "absolutely without sympathy" while the αγαθος man "is beneficent and kind."

Would even dare ( κα τολμα ). Present active indicative of τολμαω, to have courage. "Even dares to." Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice.

Perhaps ( ταχα ). Common adverb (perhaps instrumental case) from ταχυς (swift). Only here in N.T.

His own love ( την εαυτου αγαπην ). See Joh 3:16 as the best comment here.

While we were yet sinners ( ετ αμαρτωλων οντων ). Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. Lu 18:13, the plea of the publican, " μο τω αμαρτωλω."

Much more then ( πολλω ουν μαλλον ). Argument from the greater to the less. The great thing is the justification in Christ's blood. The final salvation ( σωθησομεθα, future passive indicative) is less of a mystery.

We were reconciled to God ( κατηλλαγημεν τω θεω ). Second aorist passive indicative of καταλλασσω for which great Pauline word see on 2Co 5:18f. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Ro 3:25f.). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" ( εν τη ζωη αυτου ). "In his life," for he does live, "ever living to intercede for them" (Heb 7:25).

But also glorying in God ( αλλα κα καυχωμενο εν τω θεω ). Basis of all the exultation above (verses 1-5).

Through whom we have now received the reconciliation ( δ ου νυν την καταλλαγην ελαβομεν ). Second aorist active indicative of λαμβανω, looked at as a past realization, "now" ( νυν ) in contrast with the future consummation and a sure pledge and guarantee of it.