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Commentary on Romans 5 verses 1–5
1 ¶ Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
4 And patience, experience; and experience, hope:
5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
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 2
"For patience," he says, "worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us."
Clement of AlexandriaAD 215
The Stromata Book 4
Endurance is directed toward future hope. Hope is directed toward the reward and restitution of hope.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
It is clear that if endurance is of the quality we have said, our character will be quite strong. That there should be hope in someone who has been tried and tested is perfectly reasonable. One who is thus made worthy is sure to receive a reward in the kingdom of God.
John ChrysostomAD 407
Homily on Romans IX
Tribulations; that is, are so far from confuting these hopes, that they even prove them. For before the things to come are realized, there is a very great fruit which tribulation hath-patience; and the making of the man that is tried, experienced. And it contributes in some degree too to the things to come, for it gives hope a vigor within us, since there is nothing that so inclines a man to hope for blessings as a good conscience. Now no man that has lived an upright life is unconfiding about things to come, as of those who have been negligent there are many that, feeling the burden of a bad conscience, wish there were neither judgment nor retribution. What then? do our goods lie in hopes? Yes, in hopes-but not mere human hopes, which often slip away, and put him that hoped to shame; when some one, who was expected to patronize him, dies, or is altered though he lives. No such lot is ours: our hope is sure and unmoveable. For He Who hath made the promise ever liveth, and we that are to be the enjoyers of it, even should we die, shall rise again, and there is absolutely nothing which can put us to shame, as having been elated at random, and to no purpose, upon unsound hopes. Having then sufficiently cleared them of all doubtfulness by these words of his, he does not let his discourse pause at the time present, but urges again the time to come, knowing that there were men of weaker character, who looked too for present advantages, and were not satisfied with these mentioned.
"Because the love of God is," he does not say "given, "but "shed abroad in our hearts," so showing the profusion of it. That gift then, which is the greatest possible, He hath given; not heaven and earth and sea, but what is more precious than any of these, and hath rendered us Angels from being men, yea sons of God, and brethren of Christ. But what is this gift? The Holy Spirit. Now had He not been willing to present us after our labors with great crowns, He would never have given us such mighty gifts before our labors. But now the warmth of His Love is hence made apparent, that it is not gradually and little by little that He honors us; but He hath shed abroad the full fountain of His blessings, and this too before our struggles.
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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SUMMARY
Romans 5:4 unveils a profound spiritual progression stemming from tribulation, asserting that the patient endurance cultivated through hardship leads directly to "experience," which signifies a tested and proven character. This robust character, forged in the crucible of trials, then serves as the bedrock for an unshakeable hope, reinforcing the believer's confident expectation in God's faithfulness and future promises. This verse highlights the transformative power of suffering when embraced with perseverance, demonstrating how God uses difficulties to deepen faith and solidify assurance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 5:4 employs several effective literary devices. Most notably, it utilizes Climax and Anadiplosis. The verse functions as a Climax within a larger chain of spiritual progression (tribulation → patience → experience → hope), where each element builds upon the previous one, leading to an elevated spiritual state. The use of Anadiplosis is evident in the repetition of the last word of one clause at the beginning of the next ("patience, experience; and experience, hope"). This rhetorical device creates a seamless, interlocking chain, emphasizing the direct and inevitable progression from one spiritual state to the next. It highlights the logical and divinely ordained sequence of growth. Furthermore, the verse uses Metonymy, where "experience" (the abstract quality) stands for "proven character" (the concrete result of having been tested). The entire sequence is an example of Cause and Effect, illustrating how God uses difficult circumstances as catalysts for profound spiritual formation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 5:4 presents a crucial theological insight into God's redemptive work in the lives of believers, demonstrating that even suffering is not wasted but is purposefully integrated into the process of sanctification. It underscores the active role of the Holy Spirit in empowering believers to endure, transforming their character, and solidifying their future-oriented hope. This hope is not a mere human wish but a divine certainty, anchored in God's unwavering love and faithfulness, which is poured into our hearts by the Holy Spirit (as articulated in Romans 5:5). The verse thus connects the practical reality of Christian living (enduring trials) with profound theological truths about God's character and His ongoing work of conforming believers to the image of Christ.
REFLECTION AND APPLICATION
Romans 5:4 offers a profound framework for understanding and navigating life's inevitable difficulties. It challenges us to reframe our perspective on suffering, seeing it not as an interruption to our spiritual journey but as an intrinsic part of God's design for our growth. When we encounter trials, our natural inclination might be to seek immediate escape or to question God's goodness. However, this verse invites us to embrace a posture of patient endurance, trusting that God is at work, even in the midst of our discomfort. The "experience" or proven character that emerges from this endurance is invaluable; it is the deep, internal assurance that our faith is genuine and that God is faithful to sustain us. This tested character then becomes the solid ground upon which our hope stands firm, enabling us to face the future with confident expectation, knowing that God has proven Himself trustworthy in the past and will continue to be so. This hope is not a fleeting emotion but a robust conviction, empowering us to live with purpose and resilience, regardless of external circumstances.
Questions for Reflection
FAQ
What is the difference between "patience" and "experience" in this verse?
Answer: In Romans 5:4, "patience" (Greek hypomonḗ) refers to the active, steadfast endurance or perseverance under trials, the ability to remain firm and hopeful despite difficulties. It's the process of bearing up. "Experience" (Greek dokimḗ), on the other hand, refers to the result of that endurance—a proven, tested, and approved character. It signifies the spiritual maturity and integrity that emerges from successfully navigating trials, demonstrating the genuineness and resilience of one's faith. It's not just having gone through something, but having been proven through it. This proven character then solidifies hope.
Does this verse mean we should seek out suffering to gain hope?
Answer: No, the verse does not encourage actively seeking out suffering. Instead, it provides a theological framework for understanding the purpose of suffering when it inevitably comes into our lives. Paul acknowledges that "tribulation works patience" in Romans 5:3. The emphasis is on how God uses the difficulties we encounter to refine our character and deepen our hope, rather than on initiating suffering ourselves. The Christian life is not about masochism, but about trusting God's sovereign hand and redemptive purposes in all circumstances, even painful ones.
CHRIST-CENTERED FULFILLMENT
Romans 5:4, while describing a process of spiritual growth for believers, finds its ultimate foundation and pattern in Christ himself. Jesus perfectly embodied "patience" (endurance) in His earthly life, particularly in His suffering on the cross. He "endured the cross, despising the shame" (Hebrews 12:2), demonstrating the ultimate hypomonē. His perfect obedience through suffering resulted in His "experience" or proven character, which was His perfect, sinless life and His triumph over sin and death. This "experience" of Christ, His perfect work, is the very basis of our "hope." Our hope is not merely in our own ability to endure, but in the finished work of Christ, who, through His own suffering and resurrection, secured our justification and future glory. He is the "hope of glory" (Colossians 1:27), and our participation in His suffering and resurrection life is what makes our own endurance meaningful and fruitful. Thus, the chain of tribulation-patience-experience-hope in the believer's life is a reflection of the greater reality of Christ's redemptive work, ensuring that our hope "does not disappoint" because it is rooted in His perfect sacrifice and victory (Romans 5:5).