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Romanos 5:1
Justificados, pues, por la fe, tenemos paz para con Dios por medio de nuestro Señor Jesucristo,
(a) Justificado. To be justified means God has declared you not guilty of sin; see entrada for Rom. 3:24.
(b) Justificado por la fe. We are not justified or made right with God through our good works or law-keeping (see entrada for Rom. 3:20). Rather, our justification is paid for with the blood of Jesus (Rom. 5:9) and comes to us as a gift of grace (Rom. 3:24, Tit. 3:7) that is received by faith (Rom. 3:28, Gal. 3:24).
(C) Fe means being persuaded or fully convinced that God is good and he loves you. See entrada for Rom. 1:8.
(d) Peace is a precious commodity in this anxious and uncertain world. True peace comes from knowing we have been made right with God; see entrada for Rom. 1:7.
(mi) Through our Lord Jesus Christ. We can have peace with God because of what our Lord Jesus Christ has done (Acts 10:36, Eph. 2:15).
The inevitable consequence of preaching law and judgment is that it leaves people afraid of God. “God is angry and must be appeased,” say the law preachers. It’s not true. The gospel of Christ reveals “grace to you and peace from God our Father” (Rom. 1:7). In the old covenant, people prayed that God would bless them and give them peace (Num. 6:24–26). In the new covenant, the prayer is answered. The Son reveals that God the Father has blessed you and given you his peace.
(F) Lord; ver entrada for Rom. 1:4.
Romanos 5:2
por quien también hemos obtenido nuestra introducción por la fe en esta gracia en la cual estamos firmes; y nos gloriamos en la esperanza de la gloria de Dios.
(a) Introduction. The original noun prosagōgē means “access” or “admission.”
(b) By faith into this grace. Faith in Jesus Christ is the means by which we access the grace of God.
The primary call to action of Paul’s epistles is “put your faith in Christ” (Rom. 3:22, Gal. 2:20). We are justified through faith in Christ (Rom. 3:26, Gal. 2:16, 3:24), we are made sons of God through faith in Christ (Gal. 3:26), and we receive God’s promises by faith in Jesus Christ (Gal. 3:22).
(C) Grace captures the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life; see entrada for Rom. 3:24.
(d) This grace in which we stand. We don’t stand, abide, or remain on our works or morality; we stand on God’s great grace. What kind of grace is “this grace”? It is hyper-super-abundant, says Paul in verse 20.
(mi) Stand. Those who reject the Lord stumble and fall, but those who trust him shall stand. We stand by faith (Rom. 11:20), and we stand in the grace of God (Rom. 5:2) because the Lord enables us to stand (Rom. 14:4).
(F) Exult. The original verb kauchaomai means “to boast, vaunt, or glory.”
(gramo) We exult in hope. We rejoice in the hope God offers because it is a glorious hope. In Adam, we had a hopeless future enshrouded in death. But in Christ, we eagerly look forward to the hope of salvation (1 Th. 5:8), the redemption of our bodies (Rom. 8:23), our resurrection (1 Cor. 15:19–22), eternal life (Tit. 1:2, 3:7), a glorious inheritance (Eph. 1:18), and the restoration of all things (Acts 3:21, Eph. 1:10).
(h) The glory of God refers to the glory that will be revealed when Christ returns in power and is revealed as the true King of all.
Romans 5:3
And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance;
(a) Exult in our tribulations. We who hope in God can experience joy even in our trials. This joy comes when the trials of life reveal the awesome qualities of our God-given faith. Just as some materials get stronger when compressed, our faith, which is more precious than gold, shines brightest when we go through hard times (1 Pet. 1:6–7).
(b) Tribulations are troubles. Trials and tribulations are a fact of life, particularly for the believer who refuses to conform to this world but dares to trust in the righteousness of God (John 16:33, 2 Tim. 3:12). Paul experienced many troubles including imprisonments, riots, beatings, sleepless nights, and hunger (2 Cor. 6:4–5).
(C) Tribulation brings about perseverance. Without trouble, there is no need for endurance. The trials of life reveal the value of your God-given faith—a faith that endures (see Jas. 1:3). We don’t endure to prove we are faithful; we endure because Christ the Overcomer lives in us. It may not be in your nature to endure, but it is in his nature, and as you rest in Christ, you will endure too.
(d) Perseverance, or the ability to endure, comes from God (Rom. 15:5).
The New Testament contains many exhortations to persevere and endure (e.g., Matt. 24:13, Heb. 10:36, 12:1, Jas. 1:2–4, 12, Rev. 14:12). These should not be read as commands to dig deeper, try harder, or sweat buckets for God. We have a great need for endurance, and God has promised to supply that need (along with all our other needs) according to his riches in glory in Christ Jesus (Php. 4:19).
Romans 5:4
and perseverance, proven character; and proven character, hope;
(a) Perseverance; ver verso anterior.
(b) Proven character. Trials have a way of clearing the clutter from our lives making it easier for Christ to be revealed in us. When our own resources are exhausted, his character shines through and we are transformed.
(C) Hope. When we go through trials and tribulations, it strengthens our hope in the Lord.
Hope comes from knowing Christ our Helper. When we were helpless sinners (verses 6 and 8), he died for us. While we were God’s enemies, he reconciled us (verse 10). If the Lord has carried us this far by his grace, he will surely bear us all the way (Php. 1:6, 1 Th. 5:23, Jude 1:24).
Romans 5:5
and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.
(a) Hope does not disappoint. God’s unfailing love gives us a hope that will never disappoint us or put us to shame.
Like Abraham, who “in hope against hope believed” (Rom. 4:18), you can have a confident expectation of the future regardless of your circumstances. Even if you are drawing your final breath, you can be sure that nothing, not even death, can separate you from the love of God (Rom. 8:38–39).
(b) Love. The original noun agape describes the divine love that comes from God (Eph. 2:4, 1 John 4:8, 16). “Love is from God” (1 John 4:7). Unlike the brittle love of man, the love of God is unconditional and self-sacrificing (Eph. 5:25, 1 John 3:16). The agape love of God is patient, long-suffering, and hopeful. God’s love never fails (1 Cor. 13:4–8).
(C) Amor de Dios. The unconditional love of God is the bedrock of the new covenant. Indeed, the love of God gives meaning to life, the universe, and everything.
The love of God is the answer to your deepest questions: Why did God make me? Why did he send his Son to rescue me? Why does he not hold my sins against me? Why should I hope? Answer: Because God loves you with a love that will never give up.
Manmade religion portrays God as capricious and his love as variable. “Sometimes he loves you, sometimes he doesn’t.” But the gospel of grace declares God’s love for you is constant and shadowless (Ps. 136, Jas. 1:17). Religion prostitutes the love of God by putting price tags on his affection. “You have to earn his favor.” But the gospel of grace declares that God loved you while you were a sinner, and nothing can separate you from his love (Rom. 5:8, 8:38–39). Religion demands that you impress God with the fervency of your love, but the gospel of grace inspires you to trust in your heavenly Father who loves you without limit (Eph. 3:17–19).
Otras lecturas: "The love of God"
(d) Holy Spirit. With the help of the Holy Spirit, we can drink deep from the fountain of our Father’s love. The Holy Spirit testifies that we are God’s children and encourages us to cry out “Abba, Father” (Rom. 8:15, Gal. 4:6). He intercedes for us and helps us to pray as we should (Rom. 8:26–27). The indwelling Holy Spirit is the means by which the Lord lives in us and bears his spiritual fruit in our lives (Rom. 8:11, Gal. 5:22).
The Holy Spirit is given to the believer as a seal of God’s ownership and a pledge, or guarantee, of our inheritance (2 Cor. 1:22, Eph. 1:13–14). The Holy Spirit is also known as the Spirit of God (Matt. 3:16, 12:28, Rom. 8:9, 14, 1 Cor. 2:11, 14, 3:16, 6:11, 7:40, 12:3, 2 Cor. 3:3, Eph. 4:30, Php. 3:3, 1 Pet. 4:14, 1 John 4:2), the Spirit of Christ (Rom. 8:9, Php. 1:19, 1 Pet. 1:11), the Spirit of the Lord (2 Cor. 3:17), the Spirit of life (Rom. 8:2), the Spirit of truth (John 14:17, 15:26, 16:13, 1 John 4:6), the Spirit of holiness (Rom. 1:4), the Spirit of glory (1 Pet. 4:14), the Spirit of grace (Heb. 10:29), and the Helper (John 14:16, 26, 16:7).
Romanos 5:6
Porque Cristo, cuando aún éramos débiles, a su tiempo murió por los impíos.
(a) While we were still helpless. While we were dead in our sins and unable to save ourselves.
(b) At the right time. When the time was ripe, God sent his Son to save us (see entrada for Gal. 4:4).
(C) Christ died for the ungodly. Christ died for sinners and those far from God because that is what we all were (Rom. 3:10–12, 4:5).
The unconditional love of God for the ungodly is the beating heart of the good news (John 15:13, Eph. 5:2). God did not wait for us to repent or get cleaned up before he loved us. He embraced us while we were in the filth of our sin and self-righteousness.
(d) The ungodly are opposed to God (Rom. 1:21–25), but God is not opposed to the ungodly. Christ died so that the ungodly might be reconciled to God.
Romans 5:7-8
For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates his own love toward us, in that while we were yet sinners, Christ died for us.
(a) Righteous man. The greatest demonstration of love is to lay down your life for a friend (John 15:13), but Christ died for his enemies (Rom. 5:10). He died for the ungodly and sinful (Rom. 5:6, 8). His matchless act of love leaves us breathless in awe.
(b) God demonstrates his own love. The cross of Calvary is indisputable proof of God’s unconditional love. While we were enemies, God reconciled us (Rom. 5:10). While we were sinners, Christ died for us (1 John 4:10). Some worry that God only loves them when they are good. “When I sin, God withholds his love from me.” Nothing could be further from the truth. See the cross. Whether you are up or down, right or wrong, the one constant you can count on is your Father’s unwavering love for you.
Otras lecturas: "¿Es el amor de Dios incondicional?"
(C) Sinners. We were ungodly (verse 6), we were sinners (verse 8), we were God’s enemies (verse 10)—yet Christ gave himself for us that we might be reconciled to God. The world has never seen a greater love.
(d) Christ died for us so that we might realize that God is good and he loves us.
Romanos 5:9
Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him.
(a) Much more then. If God loved you while you were an ungodly sinner (verses 6 and 8), and if he has justified you through the precious blood of Christ, how can there be any doubt that you are well and truly saved? If God is for you, who can be against you (Rom. 8:31)? If God has justified you, who can condemn you (Rom. 8:33–34)?
(b) Justificado; ver entrada for Rom. 3:24.
(C) Justified by his blood. We are not justified or made right with God through our good works or law-keeping (see entrada for Rom. 3:20). Our justification is paid for with the blood of Jesus. It comes to us as a gift of grace (Rom. 3:24, Tit. 3:7) that is received by faith (Rom. 3:28, 5:1, Gal. 3:24).
(d) Blood: see entrada for Eph. 2:13.
(mi) Saved. The original verb sōzō can mean “to deliver, protect, and make whole.” In scripture, it can mean being rescued from sin, death, and the slavery of this present age (Matt. 1:21, Gal. 1:4, Jas. 5:20). The Lord saves us from our enemies of sin and death (2 Sam. 22:4, Ps. 116:8, Luke 1:71).
(F) Saved from the wrath. The one whom God has justified will never experience the wrath of God. One with the Lord, their salvation is secure and guaranteed. The believer who knows their Father’s love can confidently look forward to Judgment Day (1 John 4:17–18).
(gramo) la ira de dios refers to the self-inflicted destruction of our humanity that occurs when we reject God and live contrary to his ways; see entrada for Rom. 1:18.
(h) Of God. The words are in italics to show they are not in the original text but have been added for clarity by the translators.
Romanos 5:10
Porque si siendo enemigos, fuimos reconciliados con Dios por la muerte de su Hijo, mucho más, estando reconciliados, seremos salvos por su vida.
(a) We were enemies. Humanity rebelled against God and worshiped idols (see Rom. 1:20–25). We were hostile towards God (Col. 1:21) and considered ourselves his enemies. But God loves his enemies (Matt. 5:44) and sent his Son to abolish the enmity that was between us (Eph. 2:15).
(b) Reconciled to God. Christ’s death removed the barrier of sin and paved the way for us to be reconciled to God (Eph. 2:14–16).
In the opening chapter of this letter, Paul records how humanity walked away from God and ended up broken and lost (Rom. 1:19–32). Now, he describes the glorious reality of the believer’s reconciliation. Reconciliation encompasses salvation, acceptance, justification, sanctification, and all the other blessings of our new life in Christ.
(C) Having been reconciled. Unlike forgiveness, reconciliation is a two-player game. God does not need your permission to love, forgive, or die for you. But reconciliation only happens when we respond to his grace with faith.
From God’s side, reconciliation is a done deal. “Now all these things are from God, who reconciled us to himself through Christ…” (2 Cor. 5:18). God reaches out to us with open arms. But reconciliation does not take place until we respond to his overtures: “We beg you on behalf of Christ, be reconciled to God” (2 Cor. 5:20).
(d) The death of his Son. The only way we can be reconciled to God is through the sacrificial death of his Son.
(mi) Much more. If Christ died for us while we were ungodly sinners (verses 6 and 8), what won’t he do for us now that we have been reconciled to God?
(F) Saved; ver verso anterior.
(g) Saved by his life. Just as Christ’s death paved the way for our reconciliation, his resurrection life guarantees our salvation. A dead savior saves no one, but a risen, living Savior is able to save forever those who draw near to God through him (Heb. 7:25).
(h) His life. Those who have been reconciled to God are not just saved; they are joined to the Lord and share in his divine life (Gal. 2:20). Those who remain in darkness are excluded from the life of God (Eph. 4:18).
Ver también el entrada para la Vida Nueva.
Romans 5:11
And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
(a) Not only this. “But wait, there’s more.”
(b) Exult; ver entrada for Rom. 5:2.
(C) We also exult in God. As well as celebrating our salvation (previous verse), we rejoice that we have been reconciled to God through Christ Jesus. Truly, the Lord has done great things for us (Ps. 126:3).
(d) Lord; ver entrada for Rom. 1:4.
(mi) Received the reconciliation. Formerly, we were enemies (verse 10), but now we are friends. Having been reconciled to God through faith in his Son, we have been adopted into his family (Rom. 8:15). Reconciliation is not something to strive for but a gift to receive, and in Christ you have it.
Romanos 5:12
Por tanto, como el pecado entró en el mundo por un hombre, y por el pecado la muerte, así la muerte pasó a todos los hombres, por cuanto todos pecaron;
(a) A través de un hombre. God gave Adam a planet to govern, but Adam opened a door to sin and death. Adam’s actions had catastrophic consequences for the whole world.
(b) Mundo. Creation; see entrada for Rom. 1:20.
(C) Muerte por el pecado. Humanity had never experienced death before Adam’s transgression, but after Adam sinned, we became a race of mortals. Death is the consequence or wage of sin (Rom. 6:23).
Humanity’s problem is not that we are bad and in need of improvement. It’s that we are dead and in need of life. We live in the shadow of death. The bad news is that we are dead because of Adam’s sin (Rom. 5:17, 8:10); the good news is that God raises the dead (Rom. 4:24, 6:4–5). We seek immortality (Rom. 2:7), and this is what Jesus offers. Jesus did not come to make bad people good, but to give life to the dead (John 3:15–16, 5:24). He came so that we might walk in newness of life (Rom. 6:4–5).
(d) Y así la muerte se propagó. Adam heeded the lies of the serpent and gave the devil the power of death over humanity (Heb. 2:14). Death became the world’s first pandemic.
(mi) todos pecaron because all were in Adam when he sinned. Adam’s transgression put him and his unborn offspring on death row (Rom. 5:17–18, 1 Cor. 15:22).
Romanos 5:13
porque hasta la Ley había pecado en el mundo, pero el pecado no se imputa cuando no hay ley.
(a) Until the Law. There was sin in the world long before the Law of Moses was introduced.
(b) La Ley of Moses; see entrada for Rom. 2:12.
(C) Mundo. Creation; see entrada for Rom. 1:20.
(d) El pecado no se imputa or taken into account when there is no law. Paul is making a parenthetical statement. “Technically, no sin was imputed or recorded before the giving of the Law (at Mt. Sinai), but people still died as a result of Adam’s sin” (see next verse).
Romanos 5:14
No obstante, reinó la muerte desde Adán hasta Moisés, aun en los que no pecaron a la manera de la transgresión de Adán, el cual es figura del que había de venir.
(a) la muerte reinó. Death is personified as a despot reigning over the human race (Rom. 5:17). We leave death’s realm by coming to Jesus, the life-giving King (John 5:24).
(b) La muerte reinó desde Adán hasta Moisés. Although sin was not being recorded, people still died, even if they were good, obedient, and nothing like Adam. They died because Adam’s sin affected all humanity.
(C) Moses the law-giver represents the starting point of the old covenant. It was under his leadership that Israel promised to abide by the Ten Commandments (Ex. 19:8). In some of Paul’s letters, “Moses” represents the Law itself (e.g., 2 Cor. 3:15).
(d) Offense. The original noun parábasis can be translated as “a going over.” Adam rejected the light of God’s love and went over to the dark side of sin.
(mi) La ofensa de Adán. Some say “Adam broke a command” as though God was a law-giver and Adam a law-breaker. Adam’s offense was not a broken command but a betrayal of trust.
The forbidden tree was not an obedience test foreshadowing the old covenant but an invitation for Adam to trust his heavenly Father. Sadly, Adam rejected the Life-giver and put his trust in the Death-dealer. His disobedience was a fruit of distrust.
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(F) Adam was the first man. His sin or transgression condemned the human race to death.
(gramo) A type of him who was to come. In the same way that Adam’s offense had consequences that affected us all, Christ’s obedience affects us all (see verse 18).
Romanos 5:15
Pero el don gratuito no es como la transgresión. Porque si por la transgresión de uno murieron los muchos, mucho más abundaron para los muchos la gracia de Dios y el don por la gracia de un solo hombre, Jesucristo.
(a) The free gift is nothing less than Christ Jesus himself. Jesus is the Gift from which all other gifts (favor, forgiveness, acceptance, holiness, etc.) flow. In him, we have the gift of righteousness (verse 17) and the justification that leads to new life (verse 18). All the blessings of the Father come to us through his Son (Eph. 1:3–6, Php. 4:19).
The new life we have in Christ is infinitely superior to the helpless life experienced by Adam (verse 6). Adam tried to rule alone and failed; we get to reign with Christ forever and ever (verse 17).
(b) El don gratuito no es como la transgresión. God’s grace and Adam’s sin are like apples and oranges. What God has done for us (given us his Son and all that entails) is far greater than the harm inflicted by Adam’s sin.
(C) La gracia de Dios. God is love, and love that stoops is called grace.
We are only part way into Paul’s epistle, yet he is already hitting the high notes. God’s righteousness, kindness, and faithfulness are all expressions of amazing grace. Grace is what the unconditional love of God looks like from our side. Grace is love come down.
Ver entrada por Gracia de Dios.
(d) The gift by the grace of the one Man. God’s grace overflows and abounds to us because of what the one Man, Jesus Christ, did for us.
(mi) El único Hombre, Jesucristo. The “one man” of verse 15 (Jesus) can be contrasted with the “one man” (Adam) of verse 12. Just as it only took one man to wreck the world, only one man is needed to save it. “For since by a man came death, by a man also came the resurrection of the dead” (1 Cor. 15:21).
(F) Abound. The original verb perisseuō means “to super-abound.” It is the verb form of the noun periseia, which means “super-abundant” or “superfluous”; see entrada for Rom. 5:17.
(gramo) Los varios. Here and in verse 19, Paul says that the actions of the two men (Adam and Jesus) affected muchos. “Many were made sinners, many died, and many will be made righteous” (Rom. 5:15, 19). Elsewhere, he says the actions of these two men affected todas. “All sinned, all were condemned, and death spread to all. Christ’s one act of righteousness results in justification of life to all” (Rom. 5:12, 18). Is it muchos o todas? It’s both. It is many in the sense that the grace of God abounds to the many (verse 15) and many are made righteous (verse 19). And it is all in the sense that Jesus has borne all sin and offers the gift of righteousness to all.
All who are in Adam are condemned, but not all are in Adam. And all who are in Christ are justified, but not all are in Christ.
Romanos 5:16
El don no es como el que vino a través del que pecó; porque por un lado el juicio provino de una transgresión que resultó en condenación, pero por otro lado el don gratuito surgió de muchas transgresiones que resultaron en justificación.
(a) El don no es como la transgresión. Paul repeats himself: Jesus Christ did a greater work than Adam. Adam sinned once and brought death to many; Jesus died once and brought new life to many.
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(b) Condemnation. A judgment of guilt; see entrada for Rom. 3:8.
(C) Condemnation… justification. Just as grace is greater than sin, justification is greater than condemnation. Adam’s one sin brought condemnation to many, but Christ’s one act of obedience paid for every sin and sinner (Heb. 9:26).
(d) Justificación. Two Greek words are translated as “justification” in Romans 5. The noun dikaiōma, which appears here, means “a just or righteous judgment,” while the noun dikaiōsis, which appears in verse 18, means “an acquittal.”
Because of Adam’s transgression, you were condemned to die. But because of Christ’s obedience, the Righteous Judge has made a just judgment and acquitted you of all sin. God is no longer holding your sins against you (2 Cor. 5:19).
Romanos 5:17
Porque si por la transgresión de uno, reinó la muerte por uno, mucho más reinarán en vida por uno, Jesucristo, los que reciben la abundancia de la gracia y del don de la justicia.
(a) The transgression of the one. As a result of Adam’s sin, death reigned over humanity. But through Jesus Christ, we can reign in life. In him, we are seated in heavenly places (Eph. 2:6).
(b) la muerte reinó; ver entrada for Rom. 5:14.
(C) Los que reciben. The key to reigning is receiving. We do not reign in life because we took a course on how to be a king; we reign when we receive God’s grace and the gift of righteousness.
(d) Receive. In the old covenant, we gave, but in the new covenant, we receive. We receive the word (Mark 4:16), we receive love (1 John 4:19), we receive grace (Rom. 5:17), we receive faith (2 Pet. 1:1), we receive salvation (Rom. 6:23), we receive Christ (Col. 2:6), we receive the Holy Spirit (Acts 2:38), we receive righteousness (Rom. 5:17), we receive peace (John 14:27), we receive wisdom (Jas. 1:5), we receive the crown of life (Jas. 1:12), we receive the reward of our inheritance (Col. 3:24), and we receive rest (Matt. 11:28–29). Every blessing comes to us as a free gift from God (Eph. 1:3, Jas. 1:17).
(mi) Abundance. The original noun periseia means “super-abundant,” “overflowing,” or “excessive.” God has an excessive, overflowing amount of grace, far beyond what we could ever need. Yet Paul takes this even further when he expands on this idea in verse 20.
(F) Grace captures the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life; see entrada for Rom. 3:24.
(gramo) El don de la justicia is your passport to new life.
The gospel is not a list of things you must do to inherit eternal life. It is the happy announcement that the righteousness you need to enter the kingdom of God—the righteousness that exceeds that of the Pharisees and law teachers—comes to us as a free gift through faith in Christ (Gal. 2:21, Php. 3:9).
(h) Justicia is the state of being right with God. When we put our faith in the Risen Lord, we are made right with God and are adopted into his new creation family. See also the entrada for Rom. 4:3.
(i) reinar en vida. Under Adam, death reigned; in Christ, we reign. Yet many Christians are not reigning. They struggle with sin and are racked with guilt and condemnation. Although Christ has provided all we need for the abundant life of royalty, they are not enjoying it. They are the paupers in the palace. The problem is they have not received the gift of his righteousness. They’re striving and struggling when they could be resting and reigning.
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Romanos 5:18
Así que, como por la transgresión de uno vino la condenación a todos los hombres, así también por la justicia de uno vino a todos los hombres la justificación de vida.
(a) una transgresión. When Adam walked away from God and aligned himself with the devil, he took the human race with him (see Rom. 5:14).
(b) Condemnation. A judgment of guilt; see entrada for Rom. 3:8.
(C) Condemnation to all men. Adam’s transgression condemned all of us.
(d) Un acto de justicia by Christ undid the one transgression of Adam. Christ’s death on the cross was righteous because it revealed the righteousness of God; see entrada for Rom. 3:25.
(mi) Justificación. The original noun dikaiōsis means “acquittal” or “declared innocent.” It is the opposite of condemnation. In Christ, you are sin-free, guilt-free, and wholly innocent of all claims against you. See also the entrada for Rom. 3:24.
(F) Justification of life. The death sentence (verse 12) has been reversed. Those in Christ are acquitted and blessed with eternal life.
(gramo) Vida a todos los hombres. God’s grace is for both Jews and Gentiles. Jesus is not merely the Jew’s Messiah but the Savior of the whole world (1 John 4:14).
Paul is not saying that todas people are justified or made righteous for that would contradict what he says in the next verse about muchos being made righteous. All who come to Christ to receive life shall have it, but not all come.
Romanos 5:19
Porque así como por la desobediencia de un hombre los muchos fueron constituidos pecadores, así también por la obediencia de uno los muchos serán constituidos justos.
(a) La desobediencia de un hombre. Three words are used in Romans 5 to describe Adam’s sin: offense (verse 14), transgression (verses 16–18), and disobedience (verse 19). The original word for disobedience means “inattention”; the original word for transgression means “a slip or fall”; and the original word for offense means “a going over.” Because Adam ignored his Father’s words, he slipped and fell into the valley of the shadow of death.
Some think that God rejected Adam in the Garden, but it was the other way around; Adam rejected God. By spurning God’s words of life, he cut himself off from the Source of life.
(b) Disobedience. The original noun parakoē means “inattention.” Adam chose to disregard God’s warning. This sort of disobedience can be distinguished from the obstinate unbelief that Paul writes about elsewhere (see entrada for Rom. 10:21).
(C) Los varios. Why many and not all? See entrada for Rom. 5:15.
(d) Muchos fueron hechos pecadores. Debido a la desobediencia de Adán, la humanidad terminó esclavizada al pecado.
(mi) Sinners. A sinner is anyone born into the family of Adam. You are not a sinner because you sin. You are a sinner because you are descended from Adam the Sinner. To be a sinner is to be born on death row into slavery (Rom. 6:17, 20, 7:14). There are good sinners and bad sinners, but we never stop being sinners until we are transferred out of Adam’s family into the family of God. Until we come to Christ and receive by faith the gracious gift of his righteousness, we remain dead in our trespasses and sins (Eph. 2:1).
(F) Obedience. The original noun hypakoē is related to a verb (hupakouo), which means “to listen and attend to” (e.g., Rom. 10:16). By implication, it means “to comply or submit.”
(gramo) The obedience of the One. Jesus lived in total submission to God. Unlike Adam, Jesus trusted his Father even to the point of death (Php. 2:8). “Not my will, but yours be done” (Luke 22:42).
(h) Muchos serán hechos justos. Because of Christ’s obedience, all can be made right with God, and many will be made righteous. In his vision of the heavenly throne, John saw countless multitudes worshiping the Lord (Rev. 7:9–10).
(i) Made. The original verb kathistēmi in this context means “to designate, declare, or appoint.”
Romanos 5:20
La Ley entró para que aumentara la transgresión; pero donde abundó el pecado, sobreabundó la gracia,
(a) La Ley came through Moses (John 1:17, 7:19).
(b) Came. The original verb pareiserchomai means to “come in alongside.” When Paul says the Law “was added because of transgressions” (Gal. 3:19), he means the Law was brought in to expose or draw attention to sin (Rom. 7:13). “I would not have come to know sin except through the Law” (Rom. 7:7). The Law exacerbated our sin problem (Rom. 7:5).
(C) Transgression; ver entrada for Rom. 5:15.
(d) Where sin increased. Sin has a power no flesh can resist, but God’s grace is greater still.
(mi) Grace captures the goodwill, lovingkindness, and favor of God that is freely given to us so that we may partake in his divine life; see entrada for Rom. 3:24.
(F) Abounded. The original verb superperisseuō seems to have been coined by Paul. It is a combination word made up of the verb he uses in verse 15 (perisseuo, which means “to super abound”) and the prefix huper, which means “over, above, and beyond.” God’s grace is hyper-super-abundant.
Paul uses three words when describing the grace of God: huper-ballō (Eph. 2:7, 2 Cor. 9:14), huper-pleonazō (1 Tim. 1:14), and huper-perisseuō (Rom. 5:20). The common element in these words is the prefix huper or hyper. Paul also uses hyper-words to describe God’s power and love (e.g., Eph. 1:19, 3:19). In other words, God’s grace is as great as his power and as limitless as his love.
Paul uses big words throughout his epistles to describe God’s hyper-super-grace (e.g., 2 Cor. 9:8, 1 Tim. 1:14). The meaning of these words is not always clear in English, but in the original language it’s as plain as day.
Paul may have been the first to use the word “hyper” when describing God’s grace, but he was not the only one to describe God’s grace as extreme and over-the-top. John spoke of receiving grace upon grace from the fullness of God’s supply (John 1:16). Saying God is full of grace is like saying the ocean is full of waves.
Peter wrote about the grace that comes from “the God of all grace” (1 Pet. 5:10) and prayed that his grace would be yours to the “fullest measure” or in increasing abundance (1 Pet. 1:2).
James, one of the most misunderstood writers in the New Testament, had a profound grasp of grace. He wrote about a God who gives and gives, which is a picture of unending grace (Jas. 1:17). “God gives a greater grace” (Jas. 4:6). The Greek word for “greater” is megas. In other words, God gives us mega-grace. James is saying that God gives us “exceedingly, great, high, large, loud, and mighty grace!”
Otras lecturas: "¿Quiénes son los predicadores de la hipergracia?"
To suggest that God’s grace is less than hyper-abundant is unbiblical, even blasphemous. It’s like saying God is good, but he’s not that good; he’s wise but not that wise. Diminish grace, and you diminish God. Happily, the Scriptures are clear: The One who sits upon the throne of grace is exceedingly rich in grace, and he has poured his measureless grace upon you!
Otras lecturas: "¿Es bíblica la hipergracia?"
(gramo) La gracia abundó más. No matter how great your sin, God’s grace is greater still.
Our sinning does not diminish grace—on the contrary. Just as our unrighteousness brings out God’s righteousness more clearly (Rom. 3:5), the abundance of our sinning makes his grace only greater.
Romanos 5:21
para que así como el pecado reinó para muerte, así también la gracia reine por la justicia para vida eterna por Jesucristo Señor nuestro.
(a) el pecado reinó. In verses 14 and 17, Paul says death reigned, but in verse 21 he says sin reigned. There is no difference. Sin is not just bad behavior. Sin is a disease or a despot that seeks to enslave and destroy us. See entrada for Rom. 6:14.
(b) Grace; ver entrada for Rom. 3:24.
(C) La gracia reinaría a través de la justicia. Grace—God’s divine influence in your life—comes through knowing that you are righteous. If you do not believe you have been made righteous, you will not experience the fullness of God’s grace.
A filthy beggar invited to a king’s banquet may linger in the shadows out of shame. Similarly, a believer who does not know they are righteous may hesitate to approach God’s throne of grace. But a believer who knows that they are robed in righteousness—who understands that they have indeed been made righteous—will feast at the Lord’s table of abundance.
(d) Vida eterna. You have been made righteous with a divine righteousness that endures forever (2 Cor. 9:9). Hence your new life is eternal. Eternal life is not merely endless life; eternal life is Christ living in you; see entrada for Rom. 2:7.
(mi) Lord; ver entrada for Rom. 1:4.
El Comentario de Gracia es un trabajo en progreso con contenido nuevo que se agrega regularmente. Regístrese para recibir actualizaciones ocasionales a continuación. ¿Tienes una sugerencia? Por favor use elRealimentaciónpágina. Para informar errores tipográficos o enlaces rotos en esta página, utilice el formulario de comentarios a continuación.
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- Romanos 5:1
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- Romanos 5:20
- Romanos 5:21
I get so massively confused over interpretations of the Bible. I believe that God’s grace, as well as every other attribute of God, is beyond our comprehension in abundance but grace, for example, of that degree, means what to us? Is it simply a standard of comparison between needs in this life and perfection of the next? How does that grace benefit us in this life? Does it accomplish anything or is it just a standard by which we are suppose to realize God’s love for us?
My thoughts on grace.