Romans 5:7

Amplified Bible

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Contextual Overview

Bible Verse Review
  from Treasury of Scripure Knowledge

scarcely: John 15:13, 1 John 3:16

a good: 2 Samuel 18:27, Psalms 112:5, Acts 11:24

some: Romans 16:4, 2 Samuel 18:3, 2 Samuel 23:14-17

Reciprocal: Genesis 44:33 - I pray thee 2 Samuel 23:16 - the three Proverbs 12:2 - good John 7:12 - is a

Cross-References

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Gill's Notes on the Bible

For scarcely for a righteous man will one die,.... The design of this, and the following verse, is to show that Christ's dying for ungodly persons is an instance of kindness that is matchless and unparalleled. By "a righteous man", is not meant a truly gracious, holy man; nor one that is made righteous by the obedience of Christ; but one that is so in his own eyes, and in the esteem of others, being outwardly moral and righteous before men; who keeps to the letter of the law, and does, as he imagines, what that externally requires: such were the Pharisees among the Jews, who, though they were had in much outward esteem and veneration among the people, yet were rather feared than loved; and it would have been a difficult thing to have found a person that would cheerfully venture, and lay down his life for any of that complexion and cast:

yet peradventure for a good man some would even dare to die. By "a good man", is not meant a man made so by the grace of God, and who is indeed truly and properly the only good man; but a liberal and beneficent man, who was very bountiful in his charitable distributions to the poor, and very liberal in contributing towards the charge of sacrifices, repairs of the temple, c. and did more this way than what the law obliged to. Now for such a man perhaps there might be some found so daring and hardy, as to venture and lay down their lives, when there was any danger of his, or any necessity for so doing so great an interest such men had in the affections of the people. And so the Jews z distinguish between צדיק, "a righteous man", and חסיד, "a good man". They say a,

"there is a righteous man that is good, and there is a righteous man that is not good; but he that is good for heaven, and the creatures, i.e. for God and men, this is

צדיק טוב, "a righteous good man"; but he that is good to God, and evil to men, this is צדיק שאינו טוב, "a righteous man that is not good".''

The whole body of the people of the Jews were divided into three sorts: take a short sentence out of their Talmud b, not to support the justness of the characters, but for the sake of this threefold division of the people:

"three things are said concerning the paring of the nails,

צדיק, "a righteous man" buries them, חסיד, "a good man" burns them, רשע, "a wicked man" casts them away.''

Now to this division of the people the apostle alludes; and there is in the words a beautiful gradation, scarcely for one of the צדיקים, "righteous men", who does just what he is obliged to do by the law, and no more, will any die; perhaps it may be, that for one of

חסידים, "the good men", who are very liberal to the poor, and towards defraying all the expenses of the temple service, in which they exceed the strict demands of the law, some may be found willing to die; but who will die for the רשעים, "the wicked and ungodly", the profligate and abandoned part of the people? not one, but Christ died for the ungodly: wherefore if instances could be produced of men's dying either for righteous men, or good men, these would not come up to the instance of Christ's dying for men, who were neither righteous nor good.

z Maimon in Misn Pirke Abot, c. 5. sect. 10, 13. Bartenora in Misn. Bava Metzia, c. 4. sect. 6. Juchasin, fol. 12. 2. Kimchi in Psal. iv. 3. a T. Bab. Kiddushin, fol. 40. 1. b T. Bab. Moed Katon, fol. 18. 1. & Niddah, fol. 17. 1.

Barnes' Notes on the Bible

For scarcely ... - The design of this verse and the following is, to illustrate the great love of God by comparing it with what man was willing to do. “It is an unusual occurrence, an event which is all that we can hope for from the highest human benevolence and the purest friendship, that one would be willing to die for a good man. There are none who would be willing to die for a man who was seeking to do us injury, to calumniate our character, to destroy our happiness or our property. But Christ was willing to die for bitter foes.”

Scarcely - With difficulty. It is an event which cannot be expected to occur often. There would scarcely be found an instance in which it would happen.

A righteous man - A just man; a man distinguished simply for integrity of conduct; one who has no remarkable claims for amiableness of character, for benevolence, or for personal friendship. Much as we may admire such a man, and applaud him, yet he has not the characteristics which would appeal to our hearts to induce us to lay down our lives for him. Accordingly, it is not known that any instance has occurred where for such a man one would be willing to die.

For a righteous man - That is, in his place, or in his stead. A man would scarcely lay down his own life to save that of a righteous man.

Will one die - Would one be will. ing to die.

Yet peradventure - Perhaps; implying that this was an event which might be expected to occur.

For a good man - That is, not merely a man who is coldly just; but a man whose characteristic is that of kindness, amiableness, tenderness. It is evident that the case of such a man would be much more likely to appeal to our feelings, than that of one who is merely a man of integrity. Such a man is susceptible of tender friendship; and probably the apostle intended to refer to such a case - a case where we would be willing to expose life for a kind, tender, faithful friend.

Some would even dare to die - Some would have courage to give his life. Instances of this kind, though not many, have occurred. The affecting case of Damon and Pythias is one. Damon had been condemned to death by the tyrant Dionysius of Sicily, and obtained leave to go and settle his domestic affairs on promise of returning at a stated hour to the place of execution. Pythias pledged himself to undergo the punishment if Damon should not return in time, and deliver himself into the hands of the tyrant. Damon returned at the appointed moment, just as the sentence was about to be executed on Pythias; and Dionysius was so struck with the fidelity of the two friends, that he remitted their punishment, and entreated them to permit him to share their friendship; (Val. Max. 4. 7.) This case stands almost alone. Our Saviour says that it is the highest expression of love among people. “Greater love hath no man than this, that a man lay down his life for his friends;” John 15:13. The friendship of David and Jonathan seems also to have been of this character, that one would have been willing to lay down his life for the other.

Clarke's Notes on the Bible

Verse Romans 5:7. For scarcely for a righteous man will one die — The Jews divide men, as to their moral character, into four classes:

1. First class, Those who say, "what is mine, is my own; and what is thine, is thy own." These may be considered the just, who render to every man his due; or rather, they who neither give nor take.

2. The second class is made up of those who say, "what is mine, is thine; and what is thine, is mine." These are they who accommodate each other, who borrow and lend.

3. The third class is composed of those who say, "What is mine, is thine; and what is thine, let it be thine." These are the pious, or good, who give up all for the benefit of their neighbour.

4. The fourth class are those who say, "What is mine, is mine; and what is thine, shall be mine." These are the impious, who take all, and give nothing. Now, for one of the first class, who would die? There is nothing amiable in his life or conduct that would so endear him to any man, as to induce him to risk his life to save such a person.

Peradventure for a good man some would even dare to die. — This is for one of the third class, who gives all he has for the good of others. This is the truly benevolent man, whose life is devoted to the public good: for such a person, peradventure, some who have had their lives perhaps preserved by his bounty, would even dare to die: but such cases may be considered merely as possible: they exist, it is true, in romance; and we find a few rare instances of friends exposing themselves to death for their friends. See the case of Jonathan and David; Damon and Pythias, Val. Max. lib. iv. c, 7; Nisus and Euryalus, Virgil. And our Lord says, John 15:13: Greater love hath no man than this, that a man lay down his life for his friends. This is the utmost we can expect among men.