Faithful Steward Ministries and FSM Women's Outreach

ROMANS 5

Romans 5:17

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CONTEXT

OVERVIEW: Having argued for justification by faith alone, these early modern commentators now turn to explore Paul’s explication of the benefits of being justified by God. First, we have peace with God. Because of what Christ has done, our consciences can be at rest, no longer striving to earn God’s favor through our works. Second, we have hope, which comes as a result of faith. Where faith receives forgiveness in this life, hope anticipates the glory that awaits us. Third, we can glory in our tribulations, for they work in parallel fashion to physical exercises, strengthening us spiritually. Suffering—especially with faith’s help—develops patience in us. And faith and hope fight against the doubt and despair that can come in affliction, for they bring certainty that one is in the grace of God.

Where faith and hope thrive, love follows as their consummation, and this love comes from the Holy Spirit. The reformers argue that the phrase here, “the love of God”—contrary to some medieval theologians (including early Luther)—refers to God’s love for us rather than ours for him, emphasizing his role rather than ours, in salvation. Christ’s death on the cross, especially in light of it being for sinners, demonstrates God’s immense love for us. The reformers meditate on the importance of the blood of Christ being shed, particularly in light of the sacrifice of the Passover lamb. Knowing how much Christ loves us and what he endured for us, how can we not be willing to endure everything for him? In him, the hope of happiness awaits.

Gwenfair Walters Adams, Timothy George, and Scott M. Manetsch, eds., Romans 1–8: New Testament, vol. VII, Reformation Commentary on Scripture (Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, 2019), 263.

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Ver. 17. For if by one man’s offence death reigned by one, &c.] It may be rendered, by one offence death reigned by one; for it was the single sin of Adam, the first sin that was committed by him, which gave death its reigning power over the sons of men: “Adam, say the Jewish doctors, transgressed, על פקודא חד דאורייתא, one commandment of the law, and was the cause of death to himself, and to all the world.” These words are a repetition, with a further explanation, of ver. 15 there ’tis said, through the offence of one many be dead; here by one man’s offence, or by one offence, death reigned by one; in which death is represented as a mighty monarch, a powerful king; and designs not only corporeal death, which has mounted the throne by sin, and is supported in its dominion by an ordinance of heaven; but also a moral or spiritual death, which has seized on all mankind, and reigns in every power and faculty of the soul of man; and likewise an eternal one, which will have power over all those, who have no part in the first resurrection: in ver. 15 the grace of God, and the gift by grace, are said to abound unto many; here they are said to receive abundance of grace, and of the gift of righteousness: by abundance of grace is designed, either something distinct from the justifying righteousness of Christ; such as the abundant grace and mercy of God, in regeneration and conversion; the various graces of the spirit then implanted; the many things then wrought in the heart; the large discoveries of pardoning grace, and the abundance of the love of God shed abroad in the soul by the spirit: or rather the same with the gift of righteousness, because of the large display of the grace of God in it; by which righteousness is meant, not righteousness or holiness infused into us; but the righteousness of Christ, which is a free-grace gift, and is enjoyed in a way of receiving; which denotes the act of faith, and supposes giving; and hence there is no room for boasting, but great reason for thankfulness: now such persons who have received this abundant grace and free gift, shall reign in life by one, Jesus Christ; in corporeal life, they are not now subject to death as a penal evil, as other persons are, and though they die this death, they’ll triumph over it in the resurrection morn, they’ll rise again to everlasting life; they reign now in spiritual life over sin, Satan, and the world; and they’ll reign in eternal life, they’ll sit on thrones, wear crowns, and possess a kingdom of glory for ever and ever; and all by and through one, Jesus Christ, and not on account of any works, or merits of theirs.

John Gill, An Exposition of the New Testament, vol. 2, The Baptist Commentary Series (London: Mathews and Leigh, 1809), 455–456.

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STUDY

In the Baptist Catechism, also known as Keach’s Catechism, we find maybe the best explanation for what is commonly called original sin. Most non-believers will argue that it is unfair for God to punish (is He really doing that?) them for Adam’s sin in Eden. Yet read what Keatch wrote:

Q. 19. Did all mankind fall in Adam’s first transgression?

A. The covenant being made with Adam, not only for himself but for his posterity, all mankind, descending from him by ordinary generation, sinned in him and fell with him in his first transgression.

Benjamin Keach, The Baptist Catechism, Commonly Called Keach’s Catechism: Or, a Brief Instruction in the Principles of the Christian Religion (Philadelphia: American Baptist Publication Society, 1851), 6–7.

God’s covenant or promise to Adam was not for Adam alone but for all of Adam’s “prosperity.” In other words, God’s original conditional promise of a great life in the Garden of Eden was to Adam and all his descendants. If Adam (and Eve) broke the conditions of that promise what was God to do with their descendants? If the promise was good enough to apply to all, the consequences of disobedience must also apply to all.

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For an in-depth study on this please read the Reformation Commentary on Scripture below:

DEVOTIONAL