TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 5:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
The precious benefits and privileges which flow from justification are such as should quicken us all to give diligence to make it sure to ourselves that we are justified, and then to take the comfort it renders to us, and to do the duty it calls for from us. The fruits of this tree of life are exceedingly precious.
I.We have peace with God, Rom 5:1.
It is sin that breeds the quarrel between us and God, creates not only a strangeness, but an enmity; the holy righteous God cannot in honour be at peace with a sinner while he continues under the guilt of sin. Justification takes away the guilt, and so makes way for peace. And such are the benignity and good-will of God to man that, immediately upon the removing of that obstacle, the peace is made. By faith we lay hold of God's arm and of his strength, and so are at peace, Isa 27:4, Isa 27:5. There is more in this peace than barely a cessation of enmity, there is friendship and loving-kindness, for God is either the worst enemy or the best friend. Abraham, being justified by faith, was called the friend of God (Jam 2:23), which was his honour, but not his peculiar honour: Christ has called his disciples friends, Joh 15:13-15. And surely a man needs no more to make him happy than to have God his friend! But this is through our Lord Jesus Christ - through him as the great peace-maker, the Mediator between God and man, that blessed Day's-man that has laid his hand upon us both. Adam, in innocency, had peace with God immediately; there needed no such mediator. But to guilty sinful man it is a very dreadful thing to think of God out of Christ; for he is our peace, Eph 2:14, not only the maker, but the matter and maintainer, of our peace, Col 1:20.
II.We have access by faith into this grace wherein we stand, Rom 5:2.
This is a further privilege, not only peace, but grace, that is, this favour. Observe,
1.The saints' happy state. It is a state of grace, God's loving-kindness to us and our conformity to God; he that hath God's love and God's likeness is in a state of grace. Now into this grace we have access prosagōgēn - an introduction, which implies that we were not born in this state; we are by nature children of wrath, and the carnal mind is enmity against God; but we are brought into it. We could not have got into it of ourselves, nor have conquered the difficulties in the way, but we have a manuduction, a leading by the hand, - are led into it as blind, or lame, or weak people are led, - are introduced as pardoned offenders, - are introduced by some favourite at court to kiss the king's hand, as strangers, that are to have audience, are conducted. Prosagōgēn eschēkamen - We have had access. He speaks of those that have been already brought out of a state of nature into a state of grace. Paul, in his conversion, had this access; then he was made nigh. Barnabas introduced him to the apostles (Act 9:27), and there were others that led him by the hand to Damascus (Rom 5:8), but it was Christ that introduced and led him by the hand into this grace. By whom we have access by faith. By Christ as the author and principal agent, by faith as the means of this access. Not by Christ in consideration of any merit or desert of ours, but in consideration of our believing dependence upon him and resignation of ourselves to him.
2.Their happy standing in this state: wherein we stand. Not only wherein we are, but wherein we stand, a posture that denotes our discharge from guilt; we stand in the judgment (Psa 1:5), not cast, as convicted criminals, but our dignity and honour secured, not thrown to the ground, as abjects. The phrase denotes also our progress; while we stand, we are going. We must not lie down, as if we had already attained, but stand as those that are pressing forward, stand as servants attending on Christ our master. The phrase denotes, further, our perseverance: we stand firmly and safely, upheld by the power of God; stand as soldiers stand, that keep their ground, not borne down by the power of the enemy. It denotes not only our admission to, but our confirmation in, the favour of God. It is not in the court of heaven as in earthly courts, where high places are slippery places: but we stand in a humble confidence of this very thing that he who has begun the good work will perform it, Phi 1:6.
III.We rejoice in hope of the glory of God.
Besides the happiness in hand, there is a happiness in hope, the glory of God, the glory which God will put upon the saints in heaven, glory which will consist in the vision and fruition of God.
1.Those, and those only, that have access by faith into the grace of God now may hope for the glory of God hereafter. There is no good hope of glory but what is founded in grace; grace is glory begun, the earnest and assurance of glory. He will give grace and glory, Psa 84:11.
2.Those who hope for the glory of God hereafter have enough to rejoice in now. It is the duty of those that hope for heaven to rejoice in that hope.
IV.We glory in tribulations also; not only notwithstanding our tribulations (these do not hinder our rejoicing in hope of the glory of God), but even in our tribulations, as they are working for us the weight of glory, Co2 4:17. Observe, What a growing increasing happiness the happiness of the saints is: Not only so. One would think such peace, such grace, such glory, and such a joy in hope of it, were more than such poor undeserving creatures as we are could pretend to; and yet it is not only so: there are more instances of our happiness - we glory in tribulations also, especially tribulations for righteousness' sake, which seemed the greatest objection against the saints' happiness, whereas really their happiness did not only consist with, but take rise fRom. those tribulations. They rejoiced that they were counted worthy to suffer, Act 5:41. This being the hardest point, he sets himself to show the grounds and reasons of it. How come we to glory in tribulations? Why, because tribulations, by a chain of causes, greatly befriend hope, which he shows in the method of its influence.
1.Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. It proves, and by proving improves, patience, as parts and gifts increase by exercise. It is not the efficient cause, but yields the occasion, as steel is hardened by the fire. See how God brings meat out of the eater, and sweetness out of the strong. That which worketh patience is matter of joy; for patience does us more good than tribulations can do us hurt. Tribulation in itself worketh impatience; but, as it is sanctified to the saints, it worketh patience.
2.Patience experience, Rom 5:4. It works an experience of God, and the songs he gives in the night; the patient sufferers have the greatest experience of the divine consolations, which abound as afflictions abound. It works an experience of ourselves. It is by tribulation that we make an experiment of our own sincerity, and therefore such tribulations are called trials. It works, dokimēn - an approbation, as he is approved that has passed the test. Thus Job's tribulation wrought patience, and that patience produced an approbation, that still he holds fast his integrity, Job 2:3.
3.Experience hope. He who, being thus tried, comes forth as gold, will thereby be encouraged to hope. This experiment, or approbation, is not so much the ground, as the evidence, of our hope, and a special friend to it. Experience of God is a prop to our hope; he that hath delivered doth and will. Experience of ourselves helps to evidence our sincerity.
4.This hope maketh not ashamed; that is, it is a hope that will not deceive us. Nothing confounds more than disappointment. Everlasting shame and confusion will be caused by the perishing of the expectation of the wicked, but the hope of the righteous shall be gladness, Pro 10:28. See Psa 22:5; Psa 71:1. Or, It maketh not ashamed of our sufferings. Though we are counted as the offscouring of all things, and trodden under foot as the mire in the streets, yet, having hopes of glory, we are not ashamed of these sufferings. It is in a good cause, for a good Master, and in good hope; and therefore we are not ashamed. We will never think ourselves disparaged by sufferings that are likely to end so well. Because the love of God is shed abroad. This hope will not disappoint us, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. The love of God, that is, the sense of God's love to us, drawing out love in us to him again. Or, The great effects of his love:
(1.)Special grace; and,
(2.)The pleasant gust or sense of it. It is shed abroad, as sweet ointment, perfuming the soul, as rain watering it and making it fruitful. The ground of all our comfort and holiness, and perseverance in both, is laid in the shedding abroad of the love of God in our hearts; it is this which constrains us, Co2 5:14. Thus are we drawn and held by the bonds of love. Sense of God's love to us will make us not ashamed, either of our hope in him or our sufferings for him.
Historical interpretation
Eleven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God. With what God? Him whose enemies we have never, in any dispensation, been? Or Him against whom we have rebelled, both in relation to His written law and His law of nature? Now, as peace is only possible towards Him with whom there once was war, we shall be both justified by Him, and to Him also will belong the Christ, in whom we are justified by faith, and through whom alone God's enemies can ever be reduced to peace.
It is obvious from this that the apostle is inviting everyone who has understood that he is justified by faith and not by works to that “peace which passes all understanding,” in which the height of perfection consists. But let us investigate further in order to see what the apostle means when he talks about peace, and especially about that peace which is through our Lord Jesus Christ. Peace reigns when nobody complains, nobody disagrees, nobody is hostile and nobody misbehaves. Therefore, we who once were enemies of God, following the devil, that great enemy and tyrant, now, if we have thrown down his weapons and in their place taken up the sign of Christ and the standard of his cross, have peace with God. But this is through our Lord Jesus Christ, who has reconciled us to God through the offering of his blood.Let us therefore have peace, so that the flesh will no longer war with the spirit, nor will the law of God be opposed by the law of our members. Let there not be in us “yes” and “no,” but let us all agree, let us all think alike, let there be no dissension either among ourselves or between us and others outside our ranks, and then we shall have peace with God through our Lord Jesus Christ. But let it most definitely be known that anyone in whom the vice of wickedness is found can never have peace. For as long as he is thinking how he can hurt his neighbor, as long as he seeks after ways of causing harm, his mind will never be at peace.
But if you ask me how a righteous man can have peace when he is attacked by the devil, who maintains his wars of temptation, I would say that such a man has greater peace than anyone else.… For the apostle says that we have peace with God knowing full well that war against the devil is a guarantee of peace with God. We shall have even greater peace with God if we continue our active hostility toward the devil and fight against the vices of the flesh. For the apostle James says: “Resist the devil and he will flee from you; draw near to God and he will draw near to you.” You see that James too felt that he was getting closer to God by resisting the devil.
Faith gives us peace with God, not the law. For it reconciles us to God by taking away those sins which had made us God’s enemies. And because the Lord Jesus is the minister of this grace, it is through him that we have peace with God. Faith is greater than the law because the law is our work, whereas faith belongs to God. Furthermore, the law is concerned with our present life, whereas faith is concerned with eternal life. But whoever does not think this way about Christ, as he ought to, will not be able to obtain the rewards of faith, because he does not hold the truth of faith.
What does "Let us have peace" mean? Some say, "Let us not be at variance, through a peevish obstinacy for bringing in the Law." But to me he seems to be speaking now of our conversation. For after having said much on the subject of faith, he had set it before righteousness which is by works, to prevent any one from supposing what he said was a ground for listlessness, he says, "let us have peace," that is, let us sin no more, nor go back to our former estate. For this is making war with God. And "how is it possible," saith one, "to sin no more?" How was the former thing possible? For if when liable for so many sins we were freed from all by Christ, much more shall we be able through Him to abide in the estate wherein we are. For it is not the same thing to receive peace when there had been none, and to keep it when it has been given, since to acquire surely is harder than to keep. Yet nevertheless the more difficult hath been made easy, and carried out into effect. That which is the easier thing then will be what we shall easily succeed in, if we cling to Him who hath wrought even the other for us.
Paul has discussed the point that nobody is justified by works, but all are justified by faith, and he has proved this by the example of Abraham, of whom the Jews claim to be the only children. He has also explained why neither race nor circumcision makes people children of Abraham but only faith, because Abraham was initially justified by faith alone. Now, having concluded this argument, Paul urges both Jews and Gentiles to live at peace, because no one is saved by his own merit, but everyone is saved in the same way, by God’s grace. “Peace with God” means either that both sides should submit to God or that we should have the peace of God and not just the peace of the world.
Faith has given you forgiveness of sins and made you spotless and righteous by the washing of regeneration. Therefore you ought to keep the peace by which you have been united with God. For when you were still enemies, the only begotten Son of God reconciled you by taking on human flesh and putting sin to death in it.
After showing the need for Christ’s grace, because without it neither the knowledge of the truth benefited the Gentiles nor circumcision and the Law benefited the Jews unto salvation, the Apostle now begins to extol the power of grace. Concerning this, he does two things. First, he shows what goods we obtain through grace; secondly, from what evils we are freed by it, there [v.12; n. 406] at Therefore as through one man. In regard to the first he does two things. First, he indicates the manner of reaching or the way by which we come to grace; secondly, the good things we obtain through grace, there [v. 2b; n. 384] at And we glory in the hope of glory. 196 In regard to the first he does two things. First, he exhorts to the due use of grace; secondly, he shows us the entrance to grace, there [v. 2; n. 383] at Through whom we have access. 382. First, therefore, he says: It has been stated that faith will be reckoned as justice to all who believe in Christ’s resurrection, which is the cause of our justification. Being justified therefore by faith, inasmuch as through faith in the resurrection we participate in its effect, let us have peace with God, namely, by submitting ourselves and obeying him: "Agree with God and be at peace" (Jb 22:21); "Who has hardened himself against him and been at peace?" (Jb 9:4). And this through our Lord Jesus Christ, who has led us to that peace: "He is our peace" (Eph 2:14). 383. Hence he continues: Through whom, namely, Christ, we have access as through a mediator: "One mediator between God and man, the man Christ Jesus" (1 Tim 2:5); "Through him we both have access in one Spirit to the Father" (Eph 2:18). Access, I say, to this grace, i.e., to the state of grace: "Grace and truth came through Jesus Christ" (Jn 1:17). In which, i.e., through which grace, we have not only risen from sin but we stand firm and erect in the heavens through love: "Our feet have been standing within your gates, O Jerusalem" (Ps 122:2); "We have risen and stand upright" (Ps 20:8). And this through faith, through which we obtain grace, not because faith precedes grace, since it is rather through grace that there is faith: "By grace you have been saved through faith" (Eph 2:8), i.e., because the first effect of grace in us is faith. 197 384. Then when he says and glory in the hope of the glory, he indicates the blessings that have come to us through grace. First, he says that through grace we have the glory of hope; secondly, that through grace we have the glory of God, there [v. 11; n. 404] at And not only so. In regard to the first he does three things. First, he shows the greatness of the hope in which we glory; secondly, its vehemence, there [v. 3; n. 386] at And not only so; thirdly, its firmness, there [v. 5; n. 390] at And hope does not confound. 385. The greatness of hope is considered in terms of the greatness of things hoped for. He sets this out when he says, and glory in the hope of the glory of the sons of God, i.e., in the fact that we hope to obtain the glory of sons of God. For through Christ’s grace we have received the spirit of sonship (Rom 8:15); "Behold how they have been numbered among the sons of God" (Wis 5:5). But to sons is due the father’s inheritance: "If sons, then heirs" (Rom 8:17). This inheritance is the glory which God has in himself: "Have you an arm like God, and can you thunder with a voice like his?" (Job 40:9). Our hope for this has been given to us by Christ: "We have been born anew to a living hope through the resurrection of Jesus Christ from the dead and to an inheritance which is incorruptible" (1Pet 1:3). This glory, which will be completed in us in the future, is in the meantime begun in us through hope: "For in this hope we were saved" (Rom 8:24), "All those who love your name will glory in you" (Ps 5:11). 386. Then when he says And not only so, he shows the vehemence of this hope. 198 For anyone who vehemently hopes for something endures difficult and bitter things for it, as a sick person who strongly desires health gladly drinks a bitter medicine to be healed by it. Therefore, the sign of the vehement hope we have for Christ is that we not only glory in virtue of our hope of future glory but also in the evils we suffer for it. Hence he says, And not only so, i.e., we not only glory in the hope of glory but we glory also in tribulation, through which we arrive at glory: "Through many tribulations we must enter the kingdom of God" (Ac 14:22); "Count it all joy when you meet various trials" (Jas 1:2). 387. Then he shows the cause when he says, knowing that. Here he mentions four things in order: the first is tribulation, about which he says, tribulation works patience, not in the sense that tribulation is the cause that begets it, but because suffering is the material and occasion for exercising the act of patience: "Be patient in tribulation" (Rom 12:12). 388. Secondly, he mentions the effect of patience when he says, And patience trial: "For gold is tested in the fire and acceptable men in the furnace of humiliation" (Sir 2:5). For it is plain that we accept the loss of some thing easily for the sake of another thing we love more. Hence, if a person endures patiently the loss of bodily and temporal goods for the sake of obtaining eternal benefits, this is sufficient proof that such a person loves eternal blessings more than temporal. However, James (1:3) seems to say the opposite: "The trial of your faith produces patience." 199 The answer is that trial [probatio] can be understood in two ways. In one way, as it takes place in the one tested; then the trial is the very suffering through which a man is tested. Hence, it is the same to say that tribulation produces patience and that tribulation tests patience. In another way, trial is taken for the fact of having been tested. This is the way it is taken here, because if a person endures sufferings patiently, he has been tested. 389. Thirdly, he mentions the third, saying, and trial hope, namely trial brings about hope, because after a person has been tested, hope can be had by himself and by others that he will be admitted to God’s inheritance: "God tested them and found them worthy of himself" (Wis3:5). Therefore, from the first to the last it is clear that suffering paves the way to hope. Hence, if a person rejoices strongly in hope, it, follows that he will glory in his sufferings. 390. Then when he says And hope does not confound, he shows the firmness of such hope. First, he asserts it, saying, Hope, namely, by which we hope for the glory of the sons of God, does not confound, i.e., does not fail, unless the man fails it. For a person is said to be confounded in his hope, when he falls away from the thing he hoped for: "In you, O Lord, have I hoped; let me never be disappointed" (Ps 31:1); "No one has hoped in the Lord and been disappointed" (Si 2:10). Secondly, at because the charity of God, he presents two arguments for the certainty of hope. The first is based on a gift of the Holy Spirit; the second on the death of Christ, there [v.6; n. 394] at For why did Christ. 200 392. First, therefore, he says: We can be certain that hope does not confound, because the charity of God is poured out in our hearts, through the Holy Spirit who is given to us. The love of God can be taken in two ways: in one way, for the love by which God loves us: "He loved you with an everlasting love" (Jer 31:3); in another way for the love by which we love God: "I am sure that nothing in all creation will be able to separate us from the love of God" (Rom 8:39). Both these loves of God are poured into our hearts by the Holy Spirit who has been given to us. For the Holy Spirit, who is the love of the Father and of the Son, to be given to us is our being brought to participate in the Love who is the Holy Spirit, and by this participation we are made lovers of God. The fact that we love him is a sign that he loves us: "I love those who love me" (Pr 8:17); "Not that we loved God but that he first loved us" (1 Jn 4:10). The love by which he loves us is said to be poured into our hearts, because it is clearly shown in our hearts by the gift of the Holy Spirit sealed in us: "By this we know that he abides in us, by the Spirit he has given us" (1 Jn 3:24). But the love by which we love God is said to be poured into our hearts, because it reaches to the perfecting of all the moral habits and acts of the soul; for, as is stated in 1 Cor 13(:4), "Love is patient and kind; love is not jealous or boastful...." 393. Both interpretations of these words lead to the conclusion that hope does not confound. For if they are taken to mean the love of God by which he loves us, it is clear that God does not deny himself to those whom he loves: "He loved his people; all the holy ones were in his hand" (Dt 33:3). Similarly, if they are taken as referring to the love 201 by which we love God, it is clear that he has prepared eternal goods for those who love him: "He who loves me will be loved by my father and I will love him and manifest myself to him" (Jn 14:21).
Continue studying Romans 5:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Romans 5:1 serves as a foundational declaration, articulating the glorious spiritual reality that follows the doctrine of justification by faith, meticulously laid out in the preceding chapters of Paul's letter. It transitions from the theological explanation of how humanity is made righteous before God to the profound, experiential blessing that stems from this new standing: a settled, harmonious relationship and reconciliation with God, made possible exclusively through the redemptive work of Jesus Christ.
Context
Literary Context
Romans 5:1 marks a significant pivot in Paul's epistle. Chapters 1-3 meticulously establish the universal indictment of sin, demonstrating that both Jew and Gentile are under God's wrath and incapable of self-justification. Romans 3:23 famously states that "all have sinned and fall short of the glory of God." Chapter 3 then introduces God's divine solution: justification by grace through faith in Christ Jesus, apart from works of the law, as highlighted in Romans 3:28. Chapter 4 reinforces this truth by presenting Abraham as the quintessential example of one justified by faith, even before the Mosaic Law was given, as seen in Romans 4:3. Thus, Romans 5:1 begins with "Therefore," signaling a direct logical consequence of the preceding theological arguments. It shifts the focus from the means of salvation (justification by faith) to the results and blessings that flow from it, initiating a discussion of peace, access, hope, and love that extends through Romans 5:1-11.
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in Rome, comprising both Jewish and Gentile believers. This community likely experienced tension between those who emphasized adherence to the Mosaic Law for righteousness and those who embraced justification solely by faith in Christ. Paul's systematic exposition in Romans, particularly in the opening chapters, directly addresses these theological debates, asserting the supremacy and universality of God's grace through Christ. The concept of "peace" (Greek: eirḗnē) would have resonated deeply in a Roman world often characterized by conflict and imperial power, where Pax Romana (Roman Peace) was enforced by military might. Paul contrasts this with a spiritual peace, a reconciliation with the ultimate sovereign, God, which is not achieved by human power or legalistic adherence but by divine grace. The idea of "justification" (Greek: dikaióō) was a legal term, familiar in both Jewish and Roman legal systems, signifying a declaration of innocence or righteousness, which Paul redefines in a theological context as God's gracious act of declaring sinners righteous.
Key Themes
Romans 5:1 encapsulates several major theological themes central to Paul's thought and the broader biblical narrative. The most prominent is Justification by Faith, which is the bedrock of Christian doctrine, emphasizing that salvation is a gift received through trust in Christ, not earned by human merit. This verse explicitly states that our righteous standing before God is "by faith," echoing the arguments in Romans 3 and Romans 4. Another crucial theme is Peace with God. Before justification, humanity is alienated from God due to sin, described as being at enmity with Him, as explored in Romans 8:7. Justification removes this hostility, establishing a state of profound reconciliation and harmony. This peace is not merely the absence of conflict but a positive, flourishing relationship. Finally, the verse underscores the Mediatorial Role of Jesus Christ. The entire process of justification and the resulting peace is "through our Lord Jesus Christ," highlighting that Christ's atoning work is the sole basis for humanity's reconciliation with a holy God, a theme consistently presented throughout the New Testament, for instance, in Colossians 1:20.
Exposition and Analysis
Key Word Analysis
From δίκαιος; to render (i.e. show or regard as) just or innocent:--free, justify(-ier), be righteous. Paul employs this legal term to describe God's gracious act of declaring a believing sinner righteous. It is not a process of becoming righteous through one's own efforts, but a definitive, forensic declaration of a new status before God, based entirely on Christ's perfect righteousness imputed to the believer. This declaration frees us from the condemnation of sin.
From πείθω; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:--assurance, belief, believe, faith, fidelity. In this context, pístis refers to the active trust and reliance upon God's promise and the finished work of Jesus Christ. It is the instrumental means through which God's justifying grace is received, not a meritorious work in itself.
Probably from a primary verb (to join); peace (literally or figuratively); by implication, prosperity:--one, peace, quietness, rest, + set at one again. This word signifies far more than just the absence of conflict. In the biblical sense, eirḗnē (Hebrew: shalom) denotes wholeness, well-being, security, and a state of reconciliation and harmony. Here, it specifically refers to the cessation of hostility between God and humanity, and the establishment of a right, flourishing relationship.
Verse Breakdown
"Therefore being justified by faith,"
This opening phrase acts as a logical conclusion drawn from the preceding chapters (Romans 1-4). "Therefore" (Greek: oûn) signals that what follows is a direct consequence. "Being justified" (Greek: dikaióō) refers to the past, completed action of God declaring believers righteous. This declaration is not earned by human deeds but is received "by faith" (Greek: ek pístis), meaning "out of faith" or "from faith," emphasizing faith as the sole conduit through which this divine act is appropriated.
"we have peace with God"
This clause states the immediate and glorious result of justification. The verb "have" (Greek: échō) indicates a present, continuous possession. It is not a peace we strive for, but one we already possess as a settled reality. This "peace" (Greek: eirḗnē) signifies the end of enmity and the establishment of a restored, harmonious relationship between sinful humanity and a holy God.
"through our Lord Jesus Christ:"
This final phrase is crucial, identifying the sole mediator and means by which both justification and the subsequent peace are obtained. The preposition "through" (Greek: diá) denotes the channel or instrument. It is not through human effort, religious ritual, or legalistic observance, but exclusively through the person and finished work of "our Lord Jesus Christ" (Greek: kýrios Iēsoûs Christós), whose sacrificial death and resurrection made this reconciliation possible.
Literary Devices
Romans 5:1 is a concise yet profound Theological Declaration that functions as a Summary Statement of the gospel's immediate benefits. The opening word, "Therefore" (Logical Progression), acts as a strong Connective device, linking the doctrinal exposition of justification in previous chapters to its practical implications. The verse employs Conciseness to pack immense theological truth into a single sentence. It also uses Emphasis through its direct declaration of "peace with God," highlighting this as a primary and immediate blessing. The phrase "through our Lord Jesus Christ" serves as a Causal Link and Attribution, firmly rooting the entire experience of justification and peace in the person and work of Christ, underscoring His Mediatorial Role.
Theological and Thematic Connections
Romans 5:1 is a bedrock passage for understanding the Christian's standing before God. It succinctly articulates the profound shift from a state of alienation and enmity with God to one of reconciliation and peace, all made possible by God's gracious act of justification. This peace is not merely an emotional feeling, but a settled, objective reality of a restored relationship with the Creator, based on the legal declaration of righteousness. This truth liberates believers from the burden of earning God's favor and invites them into a confident, intimate communion with Him. The verse underscores that this transformative peace is not self-generated but is a divine gift, mediated solely through the atoning work of Jesus Christ, making Him the indispensable cornerstone of our salvation and our relationship with God.
Reflection and Application
Romans 5:1 offers profound assurance and comfort to every believer. It declares that our fundamental problem – our estrangement from a holy God due to sin – has been definitively resolved through Christ. We are no longer under condemnation, but have been declared righteous, and as a result, we possess a settled peace with God. This peace transforms our relationship with Him from one of fear, distance, or striving to one of intimacy, access, and grace. It means we can approach God not as a judge to be appeased, but as a loving Father who has welcomed us into His family. This objective peace then becomes the foundation for subjective peace in our hearts and minds, enabling us to live free from anxiety about our eternal standing and to confidently navigate life's challenges knowing our ultimate security is in Christ. It calls us to rest in God's finished work, rather than striving in our own strength, and to live out the implications of this new, reconciled relationship daily.
Questions for Reflection
FAQ
What is the difference between "peace with God" and "the peace of God"?
"Peace with God" (Romans 5:1) refers to the objective, judicial reality of reconciliation between a holy God and sinful humanity. It signifies the end of hostility and the establishment of a right relationship, brought about by justification through faith in Christ. It is a legal status change. "The peace of God" (Philippians 4:7), on the other hand, refers to the subjective, experiential peace that guards a believer's heart and mind. It is the tranquility, calm, and inner serenity that God provides, which flows from having peace with Him. One is a state of being, the other is an experience.
Does "being justified by faith" mean that good works are unimportant for Christians?
Absolutely not. While Romans 5:1 clearly states that justification is by faith alone, this does not negate the importance of good works. Paul consistently teaches that good works are the result and evidence of genuine faith, not the means of salvation. As Ephesians 2:8-10 explains, "For by grace you have been saved through faith... not a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." True faith will inevitably produce a life of obedience and good deeds, demonstrating the reality of one's transformed heart.
Christ-Centered Fulfillment
Romans 5:1 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. He is not merely the instrument but the very embodiment of the peace and justification we receive. The "peace with God" that Paul declares is the direct result of Christ's atoning sacrifice on the cross, where He bore the wrath of God against sin, thereby satisfying divine justice and making reconciliation possible. As the Lamb of God who takes away the sin of the world, Jesus Himself became our peace, breaking down the dividing wall of hostility between God and humanity, as beautifully articulated in Ephesians 2:14-16. Through His perfect life, substitutionary death, and triumphant resurrection, Christ secured our righteous standing before God. He is our righteousness, sanctification, and redemption. Thus, every blessing outlined in Romans 5:1, from our justified status to our settled peace with God, flows directly from our union with Christ and His finished work, making Him the indispensable foundation and glorious object of our faith.