Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Romans 5:6 - Strong Concordance

Verse	Translation	Text
Ro 5:6	Strong Concordance	For [1063] when we [2257] were [5607] yet [2089] without strength [772], in due [2596] time [2540] Christ [5547] died [599] for [5228] the ungodly [765].
	King James	For when we were yet without strength, in due time Christ died for the ungodly.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish. in due time--at the appointed season. Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Gal 4:4), The two former of these properties the apostle now proceeds to illustrate.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish.

in due time--at the appointed season.

Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Gal 4:4), The two former of these properties the apostle now proceeds to illustrate.

Notes on the Bible, by Albert Barnes, [1834]
For when ... - This opens a new view of the subject, or it is a new argument to show that our hope will not make ashamed, or will not disappoint us. The first argument he had stated in the previous verse, that the Holy Spirit was given to us. The next, which he now states, is, that God had given the most ample proof that he would save us by giving his Son when we were sinners; and that he who had done so much for us when we were enemies, would not now fail us when we are his friends; Rom 5:6-10. He has performed the more difficult part of the work by reconciling us when we were enemies; and he will not now forsake us, but will carry forward and complete what he has begun. We were yet without strength - The word used here ἀσθενῶν asthenōn is usually applied to those who are sick and feeble, deprived of strength by disease; Mat 25:38; Luk 10:9; Act 4:9; Act 5:15. But it is also used in a moral sense, to denote inability or feebleness with regard to any undertaking or duty. Here it means that we were without strength "in regard to the case which the apostle was considering;" that is, we had no power to devise a scheme of justification, to make an atonement, or to put away the wrath of God, etc. While all hope of man's being saved by any plan of his own was thus taken away; while he was thus lying exposed to divine justice, and dependent on the mere mercy of God; God provided a plan which met the case, and secured his salvation. The remark of the apostle here has reference only to the condition of the race before an atonement is made. It does not pertain to the question whether man has strength to repent and to believe after an atonement is made, which is a very different inquiry. In due time - Margin "According to the time" κατὰ καιρὸν kata kairon. In a timely manner; at the proper time; Gal 4:4, "But when the fulness of time was come," etc. This may mean, (1) That it was a fit or proper time. All experiments had failed to save people. For four thousand years the trial had been made under the Law among the Jews: and by the aid of the most enlightened reason in Greece and Rome; and still it was in vain. No scheme had been devised to meet the maladies of the world, and to save people from death. It was then time that a better plan should be presented to people. (2) it was the time fixed and appointed by God for the Messiah to come; the time which had been designated by the prophets; Gen 49:10; Dan 9:24-27; see Joh 13:1; Joh 17:1. (3) it was a most favorable time for the spread of the gospel. The world was expecting such an event; was at peace; and was subjected mainly to the Roman power; and furnished facilities never before experienced for introducing the gospel rapidly into every land; see the notes at Mat 2:1-2. For the ungodly - Those who do not worship God. It here means sinners in general, and does not differ materially from what is meant by the word translated "without strength;" see the note at Rom 4:5.

Vincent's Word Studies, by Marvin R. Vincent [1886]
For the ungodly (ὑπὲρ ἀσεβῶν) It is much disputed whether ὑπέρ on behalf of, is ever equivalent to ἀντί instead of. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: "Seuthes asked, Wouldst thou, Episthenes, die for this one (ὑπὲρ τούτου)?" Seuthes asked the boy if he should smite him (Episthenes) instead of him (ἀντ' ἐκείνου) So Irenaeus: "Christ gave His life for (ὑπέρ) our lives, and His flesh for (ἀντί) our flesh." Plato, "Gorgias," 515, "If you will not answer for yourself, I must answer for you (ὐπὲρ σοῦ)." In the New Testament Plm 1:13 is cited; ὑπὲρ σου, A.V., in thy stead; Rev., in thy behalf. So Co1 15:29, "baptized for the dead (ὑπὲρ τῶν νεκρῶν)." The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί. Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Gal 3:13; Rom 14:15; Pe1 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: "The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption." Ungodly The radical idea of the word is, want of reverence or of piety.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
How can we now doubt of God's love? For when we were without strength - Either to think, will, or do anything good. In due time - Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other. Christ died for the ungodly - Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general. I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation. II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts. III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery. IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here! 1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created. 2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence. 3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker. 4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same. That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God. In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: - 1. Christ was manifested in the flesh when the world needed him most. 2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness. 3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer. 4. When the fullness of the time came, foretold by the prophets. 5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact. 6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others. Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

For when we were yet without strength - The apostle, having pointed out the glorious state of the believing Gentiles, takes occasion to contrast this with their former state; and the means by which they were redeemed from it. Their former state he points out in four particulars; which may be applied to men in general.

I. They were ασθενεις, without strength; in a weak, dying state: neither able to resist sin, nor do any good: utterly devoid of power to extricate themselves from the misery of their situation.

II. They were ασεβεις, ungodly; without either the worship or knowledge of the true God; they had not God in them; and, consequently, were not partakers of the Divine nature: Satan lived in, ruled, and enslaved their hearts.

III. They were ἁμαρτωλοι, sinners, Rom 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek ἁμαρτανω. See this explained, Gen 13:13. And in missing the mark, they deviated from the right way; walked in the wrong way; trespassed in thus deviating; and, by breaking the commandments of God, not only missed the mark of felicity, but exposed themselves to everlasting misery.

IV. They were εχθροι enemies, Rom 5:10, from εχθος, hatred, enmity, persons who hated God and holiness; and acted in continual hostility to both. What a gradation is here!

1. In our fall from God, our first apparent state is, that we are without strength; have lost our principle of spiritual power, by having lost the image of God, righteousness and true holiness, in which we were created.

2. We are ungodly, having lost our strength to do good; we have also lost all power to worship God aright. The mind which was made for God is no longer his residence.

3. We are sinners; feeling we have lost our centre of rest, and our happiness, we go about seeking rest, but find none: what we have lost in losing God, we seek in earthly things; and thus are continually missing the mark, and multiplying transgressions against our Maker.

4. We are enemies; sin, indulged, increases in strength; evil acts engender fixed and rooted habits; the mind, every where poisoned with sin, increases in averseness from good; and mere aversion produces enmity; and enmity, acts of hostility, fell cruelty, etc.: so that the enemy of God hates his Maker and his service; is cruel to his fellow creatures; "a foe to God, was ne'er true friend to man;" and even torments his own soul! Though every man brings into the world the seeds of all these evils, yet it is only by growing up in him that they acquire their perfection - nemo repente fuit turpissimus - no man becomes a profligate at once; he arrives at it by slow degrees; and the speed he makes is proportioned to his circumstances, means of gratifying sinful passions, evil education, bad company, etc., etc. These make a great diversity in the moral states of men: all have the same seeds of evil - nemo sine vitiis nascitur - all come defiled into the world; but all have not the same opportunities of cultivating these seeds. Besides, as God's Spirit is continually convincing the world of sin, righteousness, and judgment, and the ministers of God are seconding its influence with their pious exhortations, as the Bible is in almost every house, and is less or more heard or read by almost every person, these evil seeds are receiving continual blasts and checks, so that, in many cases, they have not a vigorous growth. These causes make the principal moral differences that we find among men; though in evil propensities they are all radically the same.

That all the preceding characters are applied by some learned men to the Gentiles, exclusively as such, I am well aware; and that they may be all applied to them in a national point of view, there can be little doubt. But there are too many correspondences between the state of the modern Gentiles and that of the ancient Gentiles, to justify the propriety of applying the whole as fully to the former as to the latter. Indeed, the four particulars already explained point out the natural and practical state of every human being, previously to his regeneration by the grace and Spirit of God.

In due time Christ died for the ungodly - This due or proper time will appear in the following particulars: -

1. Christ was manifested in the flesh when the world needed him most.

2. When the powers of the human mind had been cultivated to the utmost both in Greece and Rome, and had made every possible effort, but all in vain, to find out some efficient scheme of happiness.

3. When the Jews were in the lowest state of corruption, and had the greatest need of the promised deliverer.

4. When the fullness of the time came, foretold by the prophets.

5. When both Jews and Gentiles, the one from their jealousy, the other from their learning, were best qualified to detect imposture and to ascertain fact.

6. In a word, Christ came when his advent was most likely to promote its great object - glory to God in the highest, and peace and good will among men. And the success that attended the preaching of Christ and his apostles, together with the wide and rapid spread of the Gospel, all prove that it was the due time, κατα καιρον, the proper season; and that Divine wisdom was justified in fixing upon that time in preference to all others.

Died for the ungodly - Ὑπερ ασεβων απεθανε, He died Instead of the ungodly, see also Rom 5:8; so Luk 22:19. The body of Christ, το ὑπερ ὑμων διδομενον, which is given For you; i.e. the life that is laid down in your Stead. In this way the preposition ὑπερ, is used by the best Greek writers.

Top

⁴ But [1161] when [3753] the fulness [4138] of the time [5550] was come [2064], God [2316] sent forth [1821] his [846] Son [5207], made [1096] of [1537] a woman [1135], made [1096] under [5259] the law [3551],

⁵ But [1161] to him that worketh [2038] not [3361], but [1161] believeth [4100] on [1909] him that justifieth [1344] the ungodly [765], his [846] faith [4102] is counted [3049] for [1519] righteousness [1343].

¹ Now [1161] when Jesus [2424] was born [1080] in [1722] Bethlehem [965] of Judaea [2449] in [1722] the days [2250] of Herod [2264] the king [935], behold [2400], there came [3854] wise men [3097] from [575] the east [395] to [1519] Jerusalem [2414],
² Saying [3004], Where [4226] is [2076] he that is born [5088] King [935] of the Jews [2453]? for [1063] we have seen [1492] his [846] star [792] in [1722] the east [395], and [2532] are come [2064] to worship [4352] him [846].

¹ These words [5023] spake [2980] Jesus [2424], and [2532] lifted up [1869] his [846] eyes [3788] to [1519] heaven [3772], and [2532] said [2036], Father [3962], the hour [5610] is come [2064]; glorify [1392] thy [4675] Son [5207], that [2443] thy [4675] Son [5207] also [2532] may glorify [1392] thee [4571]:

¹ Now [1161] before [4253] the feast [1859] of the passover [3957], when Jesus [2424] knew [1492] that [3754] his [846] hour [5610] was come [2064] that [2443] he should depart [3327] out of [1537] this [5127] world [2889] unto [4314] the Father [3962], having loved [25] his own [2398] which [3588] were in [1722] the world [2889], he loved [25] them [846] unto [1519] the end [5056].

²⁴ Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].
²⁵ Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
²⁶ And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
²⁷ And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].

¹⁰ The sceptre [07626] shall not depart [05493] from Judah [03063], nor a lawgiver [02710] from between his feet [07272], until [03588] Shiloh [07886] come [0935]; and unto him shall the gathering [03349] of the people [05971] be.

¹⁵ Insomuch [5620] that they brought forth [1627] the sick [772] into [2596] the streets [4113], and [2532] laid [5087] them on [1909] beds [2825] and [2532] couches [2895], that [2443] at the least [2579] the shadow [4639] of Peter [4074] passing by [2064] might overshadow [1982] some [5100] of them [846].

⁹ If [1487] we [2249] this day [4594] be examined [350] of [1909] the good deed done [2108] to the impotent [772] man [444], by [1722] what means [5101] he [3778] is made whole [4982];

⁹ And [2532] heal [2323] the sick [772] that are therein [1722] [846], and [2532] say [3004] unto them [846], The kingdom [932] of God [2316] is come nigh [1448] unto [1909] you [5209].

³⁸ [1161] When [4219] saw we [1492] thee [4571] a stranger [3581], and [2532] took thee in [4863]? or [2228] naked [1131], and [2532] clothed [4016] thee?

⁶ For [1063] when we [2257] were [5607] yet [2089] without strength [772], in due [2596] time [2540] Christ [5547] died [599] for [5228] the ungodly [765].
⁷ For [1063] scarcely [3433] for [5228] a righteous man [1342] will [599] one [5100] die [599]: yet [1063] peradventure [5029] for [5228] a good man [18] some [5100] would [5111] even [2532] dare [5111] to die [599].
⁸ But [1161] God [2316] commendeth [4921] his [1438] love [26] toward [1519] us [2248], in that [3754], while we [2257] were [5607] yet [2089] sinners [268], Christ [5547] died [599] for [5228] us [2257].
⁹ Much [4183] more [3123] then [3767], being [1344] now [3568] justified [1344] by [1722] his [846] blood [129], we shall be saved [4982] from [575] wrath [3709] through [1223] him [846].
¹⁰ For [1063] if [1487], when we were [5607] enemies [2190], we were reconciled [2644] to God [2316] by [1223] the death [2288] of his [846] Son [5207], much [4183] more [3123], being reconciled [2644], we shall be saved [4982] by [1722] his [846] life [2222].

¹⁸ For [3754] Christ [5547] also [2532] hath once [530] suffered [3958] for [4012] sins [266], the just [1342] for [5228] the unjust [94], that [2443] he might bring [4317] us [2248] to God [2316], being put to death [2289] [3303] in the flesh [4561], but [1161] quickened [2227] by the Spirit [4151]:

¹⁵ But [1161] if [1487] thy [4675] brother [80] be grieved [3076] with [1223] thy meat [1033], now [3765] walkest thou [4043] not [3765] charitably [26] [2596]. Destroy [622] not [3361] him [1565] with thy [4675] meat [1033], for [5228] whom [3739] Christ [5547] died [599].

¹³ Christ [5547] hath redeemed [1805] us [2248] from [1537] the curse [2671] of the law [3551], being made [1096] a curse [2671] for [5228] us [2257]: for [1063] it is written [1125], Cursed [1944] is every one [3956] that hangeth [2910] on [1909] a tree [3586]:

²⁹ Else [1893] what [5101] shall they do [4160] which are baptized [907] for [5228] the dead [3498], if [1487] the dead [3498] rise [1453] not [3756] at all [3654]? why [5101] [2532] are they then baptized [907] for [5228] the dead [3498]?

¹³ Whom [3739] I [1473] would [1014] have retained [2722] with [4314] me [1683], that [2443] in thy [4675] stead [5228] he might have ministered [1247] unto me [3427] in [1722] the bonds [1199] of the gospel [2098]:

¹⁹ And [2532] he took [2983] bread [740], and gave thanks [2168], and brake [2806] it, and [2532] gave [1325] unto them [846], saying [3004], This [5124] is [2076] my [3450] body [4983] which [3588] is given [1325] for [5228] you [5216]: this [5124] do [4160] in remembrance [364] of [1519] me [1699].

⁸ But [1161] God [2316] commendeth [4921] his [1438] love [26] toward [1519] us [2248], in that [3754], while we [2257] were [5607] yet [2089] sinners [268], Christ [5547] died [599] for [5228] us [2257].

¹⁰ For [1063] if [1487], when we were [5607] enemies [2190], we were reconciled [2644] to God [2316] by [1223] the death [2288] of his [846] Son [5207], much [4183] more [3123], being reconciled [2644], we shall be saved [4982] by [1722] his [846] life [2222].

¹³ But the men [0582] of Sodom [05467] were wicked [07451] and sinners [02400] before the LORD [03068] exceedingly [03966].