SEV Biblia, Chapter 5:1
¶ Justificados pues por la fe, tenemos paz para con Dios por el Seor nuestro, Jess, el Cristo;
Clarke's Bible Commentary - Romans 5:1
Verse 1. Therefore being justified by faith] The apostle takes it for granted that he has proved that justification is by faith, and that the Gentiles have an equal title with the Jews to salvation by faith. And now he proceeds to show the effects produced in the hearts of the believing Gentiles by this doctrine. We are justified-have all our sins pardoned by faith, as the instrumental cause; for, being sinners, we have no works of righteousness that we can plead. We have peace with God] Before, while sinners, we were in a state of enmity with God, which was sufficiently proved by our rebellion against his authority, and our transgression of his laws; but now, being reconciled, we have peace with God. Before, while under a sense of the guilt of sin, we had nothing but terror and dismay in our own consciences; now, having our sin forgiven, we have peace in our hearts, feeling that all our guilt is taken away. Peace is generally the first-fruits of our justification.
Through our Lord Jesus Christ] His passion and death being the sole cause of our reconciliation to God.
John Gill's Bible Commentary
Ver. 1. Therefore being justified by faith , etc..] Not that faith is at the first of our justification; for that is a sentence which passed in the mind of God from all eternity, and which passed on Christ, and on all the elect considered in him, when he rose from the dead; (see Romans 4:25); nor is it the chief, or has it the chief place in justification; it is not the efficient cause of it, it is God that justifies, and not faith; it is not the moving cause of it, that is the free grace of God; it is not the matter of it, that is the righteousness of Christ: we are not justified by faith, either as God's work in us, for, as such, it is a part of sanctification; nor as our work or act, as exercised by us, for then we should be justified by works, by something of our own, and have whereof to glory; but we are justified by faith objectively and relatively, as that relates to the object Christ, and his righteousness; or as it is a means of our knowledge, and perception of our justification by Christ's righteousness, and of our enjoying the comfort of it; and so we come to have peace with God through our Lord Jesus Christ . The apostle having set the doctrine of justification in a clear light, and fully proved that it is not by the works of men, but by the righteousness of God; and having mentioned the several causes of it, proceeds to consider its effects, among which, peace with God stands in the first place; and is so called, to distinguish it from peace with men, which persons, though justified by faith in Christ's righteousness, may not have; but are sure, having a sense of this, to find peace with God, even with him against whom they have sinned, whose law they have transgressed, and whose justice they have affronted; reconciliation for sin being made, and a justifying righteousness brought in, and this imputed and applied to them, they have that peace of God, that tranquillity and serenity of mind, the same with peace with God here, which passes all understanding, ( Philippians 4:7); and is better experienced than expressed: and this is all through our Lord Jesus Christ; it springs from his atoning sacrifice, and precious blood, by which he has made peace; and is communicated through the imputation of his righteousness, and the application of his blood; and is only felt and enjoyed in a way of believing, by looking to him as the Lord our righteousness.
Matthew Henry Commentary
Verses 1-5 - A blessed change takes place in the sinner's state, when he becomes true believer, whatever he has been. Being justified by faith he ha peace with God. The holy, righteous God, cannot be at peace with sinner, while under the guilt of sin. Justification takes away the guilt, and so makes way for peace. This is through our Lord Jesu Christ; through him as the great Peace-maker, the Mediator between God and man. The saints' happy state is a state of grace. Into this grac we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, a pardoned offenders. Therein we stand, a posture that denote perseverance; we stand firm and safe, upheld by the power of the enemy And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patien sufferers have most of the Divine consolations, which abound a afflictions abound. It works needful experience of ourselves. This hop will not disappoint, because it is sealed with the Holy Spirit as Spirit of love. It is the gracious work of the blessed Spirit to she abroad the love of God in the hearts of all the saints. A right sens of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.
Greek Textus Receptus
δικαιωθεντες 1344 5685 V-APP-NPM ουν 3767 CONJ εκ 1537 PREP πιστεως 4102 N-GSF ειρηνην 1515 N-ASF εχομεν 2192 5719 V-PAI-1P προς 4314 PREP τον 3588 T-ASM θεον 2316 N-ASM δια 1223 PREP του 3588 T-GSM κυριου 2962 N-GSM ημων 2257 P-1GP ιησου 2424 N-GSM χριστου 5547 N-GSM
Vincent's NT Word Studies
1. We have (ecomen). The true reading is ecwmen let us have; but it is difficult if not impossible to explain it. Godet says: "No exegete has been able satisfactorily to account for this imperative suddenly occurring in the midst of a didactic development." Some explain as a concessive subjunctive, we may have; but the use of this in independent sentences is doubtful. Others give the deliberative sense, shall we have; but this occurs only in doubtful questions, as Rom. vi. 1. A similar instance is found Heb. xii. 28. "Let us have grace," where the indicative might naturally be expected. 32 Compare also the disputed reading, let us bear, 1 Corinthians xv. 49, and see note there.Peace (eirhnhn). Not contentment, satisfaction, quiet, see Philip. iv. 7; but the state of reconciliation as opposed to enmity (ver. 10).
With God (prov). See on with God, John i. 1.
Robertson's NT Word Studies
5:1 {Being therefore justified by faith} (dikaiwqentes oun ek pistews). First aorist passive participle of dikaiow, to set right and expressing antecedent action to the verb ecwmen. The oun refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (eirenen ecwmen pros ton qeon). this is the correct text beyond a doubt, the present active subjunctive, not ecomen (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive eirenen scwmen would mean. A good example of scwmen occurs in #Mt 21:38 (scwmen ten kleronomian autou) where it means: "Let us get hold of his inheritance." Here eirenen ecwmen can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in #Ac 9:31 eicen eirenen (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (dikai"thentes) "made peace with God." Observe pros (face to face) with ton qeon and dia (intermediate agent) with tou kuriou.
