Romans 5:1, “ 1 Therefore, having been justified by faith, we have[a] peace with God through our Lord Jesus Christ,”
Therefore is a transition word Paul uses to move from one argument to another. He will use the word again in v.12 to point out that this is another argument. This argument is the conclusion of the argument Paul has been developing against the religious and moral egoists, who elevate pride and haughtiness above the reality of the Spirit’s indwelling presence. Paul then will turn to argue in v.12 through chapter 8 concerning the Spirit filled life.
Having been justified: The Greek construction-and its English translation-underscores that justification is a one-time legal declaration with continuing results (3:24_, not an ongoing process.
Paul is focusing on the shalom which is a Jewish concept which is significant because it represents the blessings of salvation, which brings wholeness as well as holiness (Is 48:18; 2 Thess 3:16). In order for one to have a right relationship with Yeshua they have to first accept the terms of the contract. One has to receive the peace of the Lord in order to have it. Another part of the package is that through Yeshua the believer also has access to an ongoing source of grace which Paul can describe as the grace in which we stand, the perfect tense of the verb indicating something with ongoing effects. Paul stays that the believer has gained unfettered or free access to this grace. Yet this language may suggest even more because grace here seems to be seen as a sort of sphere which the believer enters and stands within. Yet also the word shalom and shalem are compared for shalom refers to peace while shalem in the Hebrew refers to the complete or whole, while leshaslim to make perfect or to reconcile (leshalem) to pay or to reward. Paul’s though then also goes into Eph 2:12 and thus many of the motifs again focus upon Paul’s Jewishness.
Peace with G-d: Not a subjective, internatal sense of calm and serenity, but an external, objective, reality. G-D has declared Himself to be at war with every human being because of man’s sinful rebellion against Him and His laws (v.10; 1:18; 8:7; Exodus 22:24; Deut 32:21-22; Psalm 7:11; John 3:36; Eph 5:6). But the first great result of justification is that the sinner’s war with G-d is ended forever (Colossians 1:21-22). Scripture refers to the end of this conflict as a person’s being reconciled to G-d. (vv.10-11; 2 Cor 5:18-20).
This is an important theme for Paul, peace and justification. Justification is God’s free gift of righteousness to man, even when he does not acknowledge honor or give thanks to God (1:21), peace corresponds to righteousness in the sense of reconciliation. Paul thus returns to the argument in 3:23-26, where he identifies Yeshua as the scapegoat which was sacrificed on the Day of Atonement to atone for the sins of the people of Israel and the High Priest (Lev 16:5-34), (kaporet) or “mercy seat” (Exo 25:17). The biblical peace offering was a general offering, not peculiar to the service of the Day of Atonement, but peace-offerings also importantly accompanied the people’s renewal of the covenant. The purpose of all the sacrifices was to make atonement (le-hashlim; “to make peace”) between man and God. Peace as righteousness then refers to the reconciliation (at-one-ment) between God and man.
Peace here is not a subjective feeling of peace. Rather this peace is the state of being at peace instead of war. The hostility between God and the believer has ceased. The believer has been reconciled to God.
Justification comes from the Greek word diakaiosis (4:25; 5:18) Strong’s #1347: The Greek noun for justification is derived from the Greek verb diakaioo meaning to aquit or “to declare righteous” (used by Paul in 4:2, 5; 5:1).” It is a legal term used of a favorable verdict in a trial. The word depicts a courtroom setting with God presiding as the Judge, determining the faithfulness of each person to the Law. In the first section of Romans, Paul, makes it clear that no one can withstand God’s judgment (3:9-20). The Law was not given to justify sinners but to expose their sin. To remedy this deplorable situation, God sent His Son to die for our sins, in our place. When we believe in Yeshua Hamasriach, God imputes His righteousness to us, and we are declared righteous before God. In this way, God demonstrates that He is both a righteous Judge and the One who declares us righteous, our justifier (3:26).
We now have peace with God, which may differ from peaceful feelings such as calmness and tranquility. Peace with God means that we have been reconciled with him. There is no more hostility between us, no sin blocking our relationship with Him. Peace with God is possible only because Yeshua paid the price for our sins through his death on the Cross. Verses 5:1-5 introduce a section that contains some difficult concepts. To understand the next four chapters, it helps to keep in mind the two-sided reality of the Christian life. On one hand, we are complete in Yeshua (our acceptance with him is secure). On the other hand, we are growing in Christ (we are becoming more and more like him). At one and the same time we have the status of kings and the duties of slaves. We feel both the presence of Yeshua and the pressure of sin. We enjoy the peace that comes from being made right with God, but we still face daily problems that often help us grow. If we remember these two sides of the Christian life, we will not grow discouraged as we face temptations and problems. Instead, we will learn to depend upon the power available to us from Yeshua; who lives in us by the Ruach Hakodesh.
Romans 5:2, “2through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.”
Then our access is only through the High Priest who is Yeshua who is our Intercessor before the Father on account of His sacrifice. We have access only through the sacrifice that He offered in fulfillment of the Passover Lamb. He, then died on the Cross in direct fulfillment of Isaiah 53, who was the suffering servant which just points out the messianic implications of the grace in which we stand and reaffirms the hope of the glory of God that we stand in. We cannot boast in our own power or in our own grace but only in the saving power and blood of Yeshua Hamasriach. It is grace that enables to the believer to stand and also grace which enables one to boast in the glory of God. This then boasting is not a negative thing but it is boasting n God. The verb translated exult to convey this in the positive sense of the word, so then Paul boasts in two things in the end time hope that he has, and in the present sufferings which produce good character.
As was discussed in the introduction the hope that we have is only through the sacrifice of the understanding of Yeshua as Mediator. What He did was no short of amazing endure the suffering so that we would not. Yeshua is who He said He was because He proved it merely by the fact of His sacrifice, and that alone not on the basis of His miracles proves the fact of His deity, for it demonstrates that He was approved unto God the Father who demonstrated His approval by raising Him from the dead. Then the grace that we stand upon isn’t built upon a faulty foundation but upon the firm foundation of God Himself, because God does not lie, since He is a holy and jealous Lord, who seeks to restore the glory that He created us for in the Garden. Then Paul is radically showing the Romans that what they miss in philosophy they can find in a personal relationship with Yeshua.
The Greeks believed in being virtuous yet also that virtue was based upon empty logic which had no merit, which wouldn’t lead to being truly moral in the theological sense, just living by mere conscience which doesn’t do anyone any good. The world is full of plenty of good moral people, but not enough people are serious about seeking the designs of the original glory that they were created for. Since when have we missed out on the simple message of salvation, which is to enter into your heart and discover your true God given identity which is in Messiah, for we believe with our mouth and confess with our hearts unto salvation, why not enter into our hearts then as believers and experience the radical obedience found in living in the abundance of the original glory. He doesn’t remember our sins, because He blotted them out through His sacrifice making it possible for us to have peace with Himself, and through Himself it is also possible to be obedient and do the good works through intimacy with Himself not through the passions of our own designs, but through growing in the designs which He destined Adam to do.
Have we lost the simply message of Scripture? Throughout the centuries we have been lied to and told that original sin controls us. We are all sinners saved by grace but that grace also leads us into living a holy life which is the point, of progressive sanctification, yet also positional sanctification tells us that He doesn’t remember our sins, but we remember our sin nature which is why our sin nature cannot be removed, until He removes it completely through fire. What we need to understand is that this access does not allow for boasting, only in the things that Messiah has done within us presently because that access through His blood required the sacrifice of the blood and His own personal body. He died so that we wouldn’t have to face the second death which would be eternal condemnation, thus salvation is now in the sense of our being made right justified, righteous and positionally sanctified, but engaging in the process of progressively become and conforming into the image of the Master Yeshua Hamasriach who was the fulfillment of the Prophet of the suffering servant who became the Righteous one of Israel.
Access: This is only used twice in the New Testament (Eph 2:18; 3:12), this work always refers to believer’s access to G-d through Yeshua Hamasriach. What was a unthinkinable to the OT Jew (Ex 19:9, 20, 21; 28:35) is now available to all who come (Jer 32:38,40, Heb 4:16; 10:19-22; Matthew 27:51). Stand: This refers to the permanent, secure position believers enjoy in G-D’s grace (v.10; 8:31-34; John 6:37; Phil 1:6; 2 Tim 1:12; Jude 24). Hope of the glory of G-d: Unlike the English word “hope,” the NT word contains no uncertainty; it speaks of something that is certain, but not yet realized. The believers ultimate destiny is to conform into the image of the Son absolutely (8:29-30; Jon 17:22; 2 Cor 3:8). Salvation is both in the now in that we are saved through His blood, but awaiting salvation in the whole sense in that we have not yet been absolutely sanctified. Paul is drawing out the conclusion that we are justified through the blood therefore we have access to the Lord through His blood, but are yet engaging in a progressive journey towards perfection when He shall look into us completely by cleansing us as white as snow.
To have access means to approach, as if by introduction into a king’s throne room. Believers have been granted admission to stand before God. Even though they were once rebels, they do not have to face His judgment. Instead they approach his throne in the realm of grace, or in the King’s favor. Rejoice means to boast and hope means expectation. Believers boast in the sure expectation of the glory of God. They are confident, for God Himself has placed the Holy Spirit in their hearts.
Paul states that, as believers, we not stand in a place of highest privledge. Not only has God declared us not guilty; he has drawn us close to himself. Instead of being enemies, we have become his friends---in fact, his won children (John 15:15; Galatians 4:5).
Romans 5:3-4, “3And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance, and perseverance, character; and character, hope.”
Paul again reiterates the hope that we have in the sense of the here and now but also in the future for our trials merely prepare us for the coming of Messiah. Our trials show the world that we take our faith seriously and can demonstrate the work of the trials within us to show the world that we are approved workers unto Messiah. Our persecutions give us the chance to witness to the true nature of our character in Yeshua. It is not any sort of suffering Paul is talking about but suffering for the sake e of faith. Paul believers that believers fill up the allotment of messianic suffering as seen in Romans 8:17. Dunn puts the matter as followers: “The sufferings believers endure in the period of overlap between the old age (of Adam) and the new age of Yeshua are bearable because they are a sharing in Christ’s sufferings and death (Dunn, Romans 1-8, p.250). There are yet further reasons for one to boast in one’s afflictions in that they prevent a person from placing confidence in himself and not in God alone (2 Cor 11:30). And Paul also exults in suffering because it is a clear sign that the eschatological age has dawned and such sufferings “mark out the path to glory (Col 1:24).
One’s boasting in suffering not only just because it produces long term glory down the road but also because it produces Christian character in the here and now, including to vv.3-4 patience, which in turn produces Christian character which produces tested character which produces a hope that is not disappointed because it is built upon the foundation of the Word alone. We have here a chain where one has to assume that the verb produce functions in each case. Notice the we know introduces the chain. This is the voice of shared Christian experienced. Unlike some kinds of hope, Paul is not advocating mere wishful thinking, for it is a hope which has already been partially realized in the Sprit’s presence and in God’s love in the life of the believer. Such a hope only whets the appetite for it serves as a preview of coming attractions.
Tribulations: A word used for pressure, like that of a press squeezing the fluid from olives or grapes. Here they are not the normal pressures of living (8:35), but the inevitable troubles that come to followers of Christ because of their relationship with Him (Matthew 5:10-12; John 15:20; 2 Cor 4:17; 1 Thess 3:3; 2 Tim 3:12: 1 Peter 4:19). Such difficulties produce rich spiritual benefits (vv.3-4). Perseverance: Sometimes is translated patience, this word refers to endurance, the ability to remain under tremendous weight and pressure without succumbing (15:5; Col 1:22-23; 2 Thess 1:4; Revelation 14:12).
Glory is the same Greek word that is translated rejoice in v.2. Believers can rejoice, glory and boast not only in their future hope but also in their present troubles. Tribulations refers to physical hardship, suffering and distress, while perseverance means endurance. Trials and tribulations produce endurance when we exercise faith during those difficult times (James 1:2-3). Such faith produces its own reward (Matthew 5:10-12; 2 Tim 2:12).
Character: A better translation is “proven character.” The Greek word simply means “proof.” It was used of testing metals to determine their purity. Here the proof is Christian character (James 1:12). Christians can glory in tribulations because of what those troubles produce. Perseverance produces character, the quality of being approved. As believers endure tribulation, God works in them to develop certain qualities and virtues that will strengthen them and draw them closer to Him. The result is fortified hope in God and His promises.
For first century Christians, suffering was the rule rather than the exception. Paul tells us that in the future we will become , but until then we must overcome. This means we will experience difficulties that help us grow. We rejoice in suffering, not because we like pain or deny its tragedy, but because we know God is using life’s difficulties and Satan’s attacks to build our character. The problems that we run into will develop our perseverance—which in turn will strengthen our character, deepen our trust in God, and give us greater confidence about the future. You probably find your patience tested in some way everyday. Thank God for those opportunities to grow, and deal with them in his strength (James 1:2-4; 1 Peter 1:6-7)
Pastor David Jenkins
