Romans 5:3

Translation
King James Version
And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
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KJV (with Strong's)
And G1161 not G3756 only G3440 so, but G235 we glory G2744 in G1722 tribulations G2347 also G2532: knowing G1492 that G3754 tribulation G2347 worketh G2716 patience G5281;
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Complete Jewish Bible
But not only that, let us also boast in our troubles; because we know that trouble produces endurance,
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Berean Standard Bible
Not only that, but we also rejoice in our sufferings, because we know that suffering produces perseverance;
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American Standard Version
And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness;
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World English Bible Messianic
Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance;
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Geneva Bible (1599)
Neither that onely, but also we reioyce in tribulations, knowing that tribulation bringeth forth patience,
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Young's Literal Translation
And not only so , but we also boast in the tribulations, knowing that the tribulation doth work endurance;
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See also
James 1:2James 1:3James 1:121 Peter 3:142 Corinthians 12:92 Corinthians 12:102 Corinthians 4:17
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SUMMARY

Building upon the profound peace and confident hope that believers possess through faith in Jesus Christ, Romans 5:3 introduces a counter-intuitive yet deeply transformative truth: not only do we rejoice in our spiritual blessings, but we are also called to find a profound sense of triumph and purpose in the midst of life's difficulties. This verse initiates a vital theological progression, revealing that the trials and pressures we face are not meaningless, but are divinely purposed to cultivate an enduring steadfastness within us, laying the groundwork for further spiritual maturity.

CONTEXT

  • Literary Context: Romans 5:3 immediately follows Paul's declaration of peace with God through faith and access to His grace, in which believers stand and rejoice in the hope of the glory of God (Romans 5:1-2). The conjunction "And not only [so], but" (G1161 dé and G235 allá) serves as a crucial bridge, indicating that the experience of the believer extends beyond the initial joy of salvation to encompass even the most challenging aspects of life. This verse marks the beginning of a profound chain of virtues (tribulation, patience, experience/character, hope) that culminates in the assurance of God's love poured into our hearts by the Holy Spirit (Romans 5:3-5). It shifts the focus from the objective reality of salvation to the subjective, transformative process of sanctification.
  • Historical & Cultural Context: Paul wrote to the church in Rome, a diverse community of Jewish and Gentile believers living in the heart of the Roman Empire. Christians in this era often faced social ostracism, economic disadvantage, and sporadic persecution for their refusal to participate in pagan worship or acknowledge the emperor as divine. The concept of "glorying" or "rejoicing" in suffering would have been utterly alien to the Greco-Roman worldview, which typically sought to avoid pain and pursue comfort. For Stoics, endurance was a virtue, but it was often a grim resignation, not a joyful boasting. Paul's teaching here directly challenges these prevailing cultural norms, offering a distinctively Christian perspective on adversity rooted in a theological understanding of God's sovereign purpose and the believer's ultimate hope.
  • Key Themes: This verse powerfully contributes to several overarching themes in Romans and Paul's broader theology. It underscores the theme of Suffering and Sanctification, demonstrating that trials are not punitive but formative, integral to the believer's spiritual growth. It introduces the concept of Hope as a Steadfast Anchor, showing how tribulations, far from undermining hope, actually solidify it by producing character. Furthermore, it highlights the Paradox of the Christian Life, where joy is found not in the absence of hardship, but in its purposeful endurance. This aligns with Paul's consistent emphasis on the transformative power of the Gospel, which reorients the believer's perspective on all of life, including suffering, as seen in passages like Philippians 3:7-11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Glory (Greek, kaucháomai', G2744): Meaning "to vaunt (in a good or a bad sense); (make) boast, glory, joy, rejoice." In this context, kaucháomai carries a positive connotation, suggesting a triumphant, exultant boasting or rejoicing. It's not merely enduring suffering, but finding a deep, abiding joy and even a sense of pride in the process, knowing its ultimate purpose. This is a radical reorientation of perspective, transforming what would typically be a cause for despair into a reason for spiritual celebration.
  • Tribulations (Greek, thlîpsis', G2347): Meaning "pressure (literally or figuratively); afflicted(-tion), anguish, burdened, persecution, tribulation, trouble." This word vividly describes the nature of suffering as a crushing, squeezing pressure. It encompasses a wide range of difficulties, from external persecutions and societal pressures to internal distress and anguish. The use of this term emphasizes the real, often intense, nature of the hardships believers face, making the command to "glory" in them all the more profound.
  • Patience (Greek, hypomonḗ', G5281): Meaning "cheerful (or hopeful) endurance, constancy; enduring, patience, patient continuance (waiting)." This is not a passive resignation, but an active, hopeful, and steadfast endurance under pressure. It implies perseverance and constancy, a quality forged in the crucible of affliction. It's the ability to remain firm and unyielding in faith and hope, even when circumstances are difficult, knowing that God is at work.

Verse Breakdown

  • "And not only [so]": This phrase serves as a connective tissue, linking the present verse directly to the preceding declarations of peace with God, access to grace, and rejoicing in the hope of God's glory (Romans 5:1-2). It signals an expansion of the believer's experience, indicating that the blessings of salvation are not limited to pleasant circumstances but extend even into hardship.
  • "but we glory in tribulations also": This is the startling and counter-cultural assertion. The Greek word for "glory" (kaucháomai) implies a strong, joyful boasting or exultation. Believers are called not merely to tolerate or stoically endure suffering, but to find a profound, purposeful joy in it. The addition of "also" (G2532 kaí) reinforces that this glorying in tribulation is an additional dimension of the Christian life, alongside the glorying in hope.
  • "knowing that tribulation worketh patience;": This clause provides the theological rationale for the seemingly paradoxical command to glory in tribulations. The term "knowing" (G1492 eídō) suggests a deep, experiential understanding or spiritual insight. It's not blind optimism, but a confident assurance based on divine truth. "Worketh" (G2716 katergázomai) signifies an effective, productive working-out or accomplishment. Tribulation is not a random evil, but a purposeful instrument in God's hands, actively producing the virtue of "patience" (G5281 hypomonḗ), which is a steadfast, hopeful endurance.

Literary Devices

Paul employs several literary devices to convey this profound truth. Most notably, there is Paradox, as the concept of "glorying" or "rejoicing" in "tribulations" (suffering) is inherently contradictory to human inclination, yet it is presented as a central tenet of the Christian experience. This paradox highlights the supernatural nature of Christian joy and resilience. Furthermore, the verse introduces a Chain of Virtues or a Progressive Development, which is fully elaborated in the subsequent verses (Romans 5:3-5). Here, tribulation is explicitly stated as the active agent that "produces" (worketh) patience, setting up a cause-and-effect relationship that builds character and strengthens hope. The word "tribulation" itself (Greek thlîpsis) carries a powerful Metaphor of "pressure" or "squeezing," evoking the imagery of grapes being pressed to yield wine or olives to yield oil, suggesting that through intense pressure, something valuable and pure is produced.

THEOLOGICAL AND THEMATIC CONNECTIONS

Romans 5:3 lays foundational theological groundwork for understanding the redemptive purpose of suffering in the believer's life. It challenges the common human desire to avoid all pain, reorienting our perspective to see adversity as a divinely appointed means of spiritual formation. This verse teaches that God is sovereign over all circumstances, even the difficult ones, and that He actively uses them to conform us to the image of His Son. The "patience" (endurance) cultivated through tribulation is not an end in itself, but a crucial step in a larger process of character development that ultimately strengthens our hope in God's faithfulness and love. This perspective transforms suffering from a meaningless burden into a purposeful crucible for growth.

REFLECTION AND APPLICATION

Romans 5:3 calls us to a radical reorientation of our perspective on suffering. Instead of viewing difficulties as interruptions to our comfort or signs of God's disfavor, we are invited to see them as integral to our spiritual journey and growth. When we face "tribulations"—whether they be minor frustrations, significant setbacks, or profound losses—this verse encourages us to shift from despair to a posture of confident anticipation. It's not about pretending that pain doesn't hurt, but about trusting that God is at work through the pain, forging within us a resilient and steadfast character. Embracing this truth allows us to move beyond mere endurance to a place of purposeful perseverance, knowing that every trial, when submitted to God, contributes to a deeper, more mature faith and an unshakeable hope. This perspective empowers us to face life's inevitable challenges not with dread, but with a quiet confidence in God's transformative power.

Questions for Reflection

  • How does my initial reaction to "tribulations" typically align with or diverge from Paul's command to "glory" in them?
  • What specific "tribulations" am I currently facing, and how might I intentionally seek to see God's purpose for "patience" being worked out in them?
  • In what ways has past suffering, in hindsight, actually produced positive character traits or strengthened my faith and hope?

FAQ

Does "glory in tribulations" mean we should seek out suffering or enjoy pain?

Answer: No, "glorying in tribulations" does not mean actively seeking out suffering or deriving pleasure from pain. The Greek word for "glory" (G2744 kaucháomai) implies a triumphant boasting or joyful exultation. This joy is not in the suffering itself, but in the outcome and purpose of the suffering. Believers can rejoice because they "know" (G1492 eídō) that God uses these trials to produce spiritual maturity, specifically "patience" or steadfast endurance (G5281 hypomonḗ). It's a profound theological perspective that transforms how we respond to inevitable hardships, rather than encouraging a masochistic pursuit of them. The focus is on God's sovereign work through the tribulation, not on the tribulation itself.

What is the difference between "patience" in this verse and simply "enduring" something?

Answer: The Greek word translated "patience" here is G5281 hypomonḗ, which is more accurately understood as "steadfast endurance" or "perseverance." It's not a passive resignation or a grim waiting, but an active, hopeful, and courageous constancy in the face of adversity. It implies remaining firm in one's faith and purpose despite opposition or delay. Simple "enduring" might suggest merely putting up with something, whereas hypomonḗ implies a dynamic, purposeful steadfastness that continues to move forward, motivated by hope and trust in God's ultimate plan. It's a quality that is forged under pressure and is essential for Christian maturity, as seen in Hebrews 10:36.

CHRIST-CENTERED FULFILLMENT

Romans 5:3 finds its ultimate meaning and power in the person and work of Jesus Christ. Our ability to "glory in tribulations" is not a testament to our own strength, but to the transformative power of the Spirit of Christ within us. Jesus Himself perfectly embodied this principle, enduring the ultimate tribulation of the cross "for the joy that was set before Him" (Hebrews 12:2). His suffering was not meaningless; it "worked" our salvation, reconciling us to God (Romans 5:10). As believers, we are united with Christ in His death and resurrection, meaning that His triumph over suffering becomes the pattern and power for our own. The "patience" (steadfast endurance) that tribulation produces in us is a reflection of Christ's own unwavering faithfulness, and it is His indwelling Spirit that empowers us to persevere (Philippians 4:13). Thus, when we glory in tribulations, we are not merely enduring, but participating in the ongoing work of Christ, knowing that our momentary afflictions are preparing for us an eternal weight of glory beyond all comparison (2 Corinthians 4:17).

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Commentary on Romans 5 verses 1–5

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 4
Divinely, therefore, Paul writes expressly, "Tribulation worketh, patience, and patience experience, and experience hope; and hope maketh not ashamed." For the patience is on account of the hope in the future.
TertullianAD 220
Scorpiace
But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob, -how he, (I say, ) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over the Thessalonians, he says, "So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer! As also in his Epistle to the Romans: "And not only so, but we glory in tribulations also, being sure that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed." And again: "And if children, then heirs, heirs indeed of God, and joint-heirs with Christ: if so be that we suffer with Him, that we may be also glorified together.
Origen of AlexandriaAD 253
COMMENTARY ON THE EPISTLE TO THE ROMANS
The word rejoice is sometimes used positively in Scripture and sometimes negatively.… For if someone rejoices in his wisdom or strength or riches, he is wrong to do so, but if he rejoices in knowing God and in understanding his judgments of mercy and righteousness, he is right to do so. In this case, Paul says that he rejoices in his sufferings, not as an end in themselves but because they lead to various virtues of the soul.… If suffering produces patience and patience is one of the virtues of the soul, then there is no doubt that suffering must be called not evil or neutral but definitely good.
Basil of CaesareaAD 379
HOMILY 16
For those who are well prepared, tribulations are like certain foods and exercises for athletes which lead the contestant on to the inheritance of glory. When we are reviled, we bless; maligned, we entreat; ill-treated, we give thanks; afflicted, we glory in our afflictions.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Since it is through tribulations that we must enter the kingdom of God, Paul teaches that we should rejoice in them. For suffering added to hope increases our reward. Suffering is the measure of how much hope we have, and it testifies to the fact that we deserve the crown we shall inherit. This is why the Lord said: “Blessed are you when they persecute you and say all kinds of evil things against you on account of God’s righteousness. Rejoice and be glad, for your reward in heaven is great.” For to despise present sufferings and hindrances and, for the hope of the future, not to give in to pressure has great merit with God. Therefore one should rejoice in suffering, believing that he will be all the more acceptable to God as he sees himself made stronger in the face of tribulation.Suffering produces endurance as long as it is not the result of weakness or doubt.
John ChrysostomAD 407
Homily on Romans IX
Now, consider how great the things to come are, when even at things that seem to be distressful we can be elated; so great is God's gift, and such a nothing any distastefulness in them! For in the case of external goods, the struggle for them brings trouble and pain and irksomeness along with it; and it is the crowns and rewards that carry the pleasure with them. But in this case it is not so, for the wrestlings have to us no less relish than the rewards. For since there were sundry temptations in those days, and the kingdom existed in hopes, the terrors were at hand, but the good things in expectation, and this unnerved the feebler sort, even before the crowns he gives them the prize now, by saying that we should "glory even in tribulations." And what he says is not "you should glory," but we glory, giving them encouragement in his own person. Next since what he had said had an appearance of being strange and paradoxical, if a person who is struggling in famine, and is in chains and torments, and insulted, and abused, ought to glory, he next goes on to confirm it. And (what is more), he says they are worthy of being gloried in, not only for the sake of those things to come, but for the things present in themselves. For tribulations are in their own selves a goodly thing. How so? It is because they anoint us unto patient abiding. Wherefore after saying we glory in tribulations, he has added the reason, in these words, "Knowing that tribulation worketh patience."
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
We glory not only in the hope of glory but also in sufferings which are most salutary, being mindful of the greatness of the reward. We should desire to suffer something for the Lord’s name so that when sufferings come to an end we may obtain an eternal reward for them. For when we consider the reward, we cannot possibly begrudge the effort needed to be worthy of the reward.
Augustine of HippoAD 430
AUGUSTINE ON ROMANS 26
Paul says this in order to lead us gradually to the love of God, which he says that we have by the gift of the Spirit. He shows us that all those things which we might attribute to ourselves ought to be attributed to God, who was pleased to give us his Holy Spirit through grace.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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