the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Romans 5:6
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Christ died for us when we were unable to help ourselves. We were living against God, but at just the right time Christ died for us.
While we were still weak, at the right time Christ died for the ungodly.
For when we were yet weake accordynge to ye tyme: Christ dyed for vs which were vngodly.
For while we were yet weak, at the right time Messiah died for the ungodly.
For at just the right time, while we were still powerless,weak">[fn] Christ died for the ungodly.Romans 4:25; 5:8;">[xr]
For while we were still helpless, at the right time Christ died for the ungodly.
When we were unable to help ourselves, at the right time, Christ died for us, although we were living against God.
For while we were yet weak, in due season Christ died for the ungodly.
For when we were yet without strength, in due time Christ died for the ungodly.
For while we were still weak, at the right time Christ died for the ungodly.
For while we were yet weak, at the right time Christ died for the ungodly.
For when we were yet without strength, in due time, Christ died for the ungodly.
For already, while we were still helpless, Christ at the right moment died for the ungodly.
And while that we weren sijk aftir the tyme, what diede Crist for wickid men?
For while we were yet weak, in due season Christ died for the ungodly.
For at just the right time, while we were still powerless, Christ died for the ungodly.
Christ died for us at a time when we were helpless and sinful.
While we were still helpless [powerless to provide for our salvation], at the right time Christ died [as a substitute] for the ungodly.
For while we were yet weak, in due season Christ died for the ungodly.
For when we were still without strength, at the right time Christ gave his life for evil-doers.
For while we were still helpless, at the right time, the Messiah died on behalf of ungodly people.
for we being still without strength, in [the] due time Christ has died for [the] ungodly.
But if the Meshiha on account of our infirmity in this time for the wicked hath died:
And if at this time, on account of our weakness, Messiah died for the ungodly:
For when wee were yet without strength, in due time, Christ died for the vngodly.
When we were utterly helpless, Christ came at just the right time and died for us sinners.
We were weak and could not help ourselves. Then Christ came at the right time and gave His life for all sinners.
For while we were still weak, at the right time Christ died for the ungodly.
For Christ, when we were yet of no strength, at his time died for the vngodly.
But Christ at this time, because of our weaknesses, died for the sake of the wicked.
Seeing that, Christ, we being weak as yet, seasonably, in behalf of such as were ungodly, died.
For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
For when we were yet weake, accordyng to the tyme, Christe dyed for the vngodly.
For when we were still helpless, Christ died for the wicked at the time that God chose.
For while we were still helpless, at the right time, Christ died for the ungodly.
For while we were still helpless, yet at the proper time Christ died for the ungodly.
for we yet being without strength, in due time Christ died for ungodly ones.
For in our being still ailing, Christ in due time did die for the impious;
For whan we were yet weake acordinge to the tyme, Christ dyed for vs vngodly.
for at the appointed time Christ died for us, when we were in a helpless, sinful state.
Christ arrives right on time to make this happen. He didn't, and doesn't, wait for us to get ready. He presented himself for this sacrificial death when we were far too weak and rebellious to do anything to get ourselves ready. And even if we hadn't been so weak, we wouldn't have known what to do anyway. We can understand someone dying for a person worth dying for, and we can understand how someone good and noble could inspire us to selfless sacrifice. But God put his love on the line for us by offering his Son in sacrificial death while we were of no use whatever to him.
For while we were still helpless, at the right time Christ died for the ungodly.
For when we were still without strength, in due time Christ died for the ungodly.
When we were hung up in the stirrup of sin, Christ came at just the right time and saved us by dying for our sins.
For while we were still helpless, at the right time Christ died for the ungodly.
For while we were still weak, at the right time Christ died for the ungodly.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
For: Ezekiel 16:4-8, Ephesians 2:1-5, Colossians 2:13, Titus 3:3-5
without: Lamentations 1:6, Daniel 11:15
in due time: or, according to the time, Galatians 4:4, Hebrews 9:26, 1 Peter 1:20
Christ: Romans 5:8, Romans 4:25, 1 Thessalonians 5:9
ungodly: Romans 4:5, Romans 11:26, Psalms 1:1, 1 Timothy 1:9, Titus 2:12, 2 Peter 2:5, 2 Peter 2:6, 2 Peter 3:7, Jude 1:4, Jude 1:15, Jude 1:18
Reciprocal: Leviticus 3:13 - sprinkle Leviticus 4:35 - and the priest shall make Numbers 7:15 - General Job 40:14 - that Psalms 88:4 - as a man Isaiah 23:10 - no more Isaiah 53:5 - But he was Zechariah 13:7 - smite Mark 2:17 - I came Luke 7:42 - when Luke 19:10 - General John 5:7 - I have John 15:13 - General Romans 1:18 - ungodliness Romans 8:32 - that Romans 8:34 - It is Christ Ephesians 2:5 - dead 1 Thessalonians 5:10 - died 1 Timothy 1:15 - that 1 Timothy 2:6 - in Titus 1:3 - in Hebrews 9:15 - for 1 Peter 3:18 - Christ 1 Peter 4:18 - where 1 Peter 5:6 - in
Cross-References
And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord .
Gill's Notes on the Bible
For when we were yet without strength,.... The apostle having mentioned the love of God proceeds to give an instance, and which is a full proof and demonstration of it, which is, that
in due time Christ died for the ungodly. That Christ died is certain; the death of Christ was foretold in prophecy, typified by the sacrifices of slain beasts, was spoken of by himself, both before and since his death; his enemies have never denied it; and this was the sum of the ministry of the apostles, and is the great article of faith: and that the death of Christ is a singular instance of the love of God, is evident by considering the person that died, the Son of God in human nature, his own, his only begotten Son, his beloved Son; the concern which God had in it, by willing, ordering, and appointing it, awaking the sword of justice against him, not sparing him, but delivering him up for us all; also the nature, kind, and manner of his death, and particularly the persons for whom he died, here described: he "died for the ungodly"; not for himself, he had no sins of his own to die for, nor did he want any happiness to procure; nor for angels, but for men; and these not holy, just, and good men, but ungodly; and not as a mere martyr, or only by way of example to them, and so for their good; but as the Syriac version reads it, חלף רשיעא, "in the room", or "stead of the ungodly", as their surety to make satisfaction for their sins. The Jews have a notion of the Messiah's being a substitute, and standing in the place and stead of sinners; and they say x,
"that Aaron filled up the place of the first Adam, and was brought near in the room of him;''
which is true of Christ, the antitype of Aaron. On those words, "I will give a man for thee", Isaiah 43:4; the doctors y say,
"do not read Adam, but Edom; for when God removes the decree (or punishment) from a particular man, he provides for the attribute of justice in the room of the man that sinned, איש אחר בא מאדום, "another man that comes from Edom";''
referring, as I think, to Isaiah 63:1. And this their character of ungodly shows, that not goodness in man, but love in God, was the moving cause of Christ's dying for them; and that the end of his dying was to atone for their ungodliness: and to illustrate the love of God the more towards them in this instance, they are said to be "without strength" at that time; being so enfeebled by sin, that they were not capable of fulfilling the law, of atoning for the transgressions of it, of redeeming themselves from slavery, of beginning and carrying on a work of holiness their hearts, nor indeed of doing one good thing. Add to all this, that Christ died for these persons in due time; in the most fit, proper, and convenient season to illustrate the love and grace of God; when man appeared both weak and wicked; when the weakness of the legal dispensation had been sufficiently evinced, and the wickedness of man, both among Jews and Gentiles, was at a very great height: or rather by "due time" is meant the "fulness of time", Galatians 4:4; the time appointed in council by God, agreed to by Christ, and fixed in prophecy; before the departure of the sceptre from Judah, the destruction of the second temple, and at the close of Daniel's weeks.
x Tzeror Hammor, fol. 96. 1. & 97. 4. & 98. 3. y Tzeror Hammor, fol. 93. 4.
Barnes' Notes on the Bible
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; Romans 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; Matthew 25:38; Luke 10:9; Acts 4:9; Acts 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; Galatians 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; Genesis 49:10; Daniel 9:24-27; see John 13:1; John 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 Matthew 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 Romans 4:5.
Clarke's Notes on the Bible
Verse Romans 5:6. 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 αμαρτωλοι, sinners, Romans 5:8, aiming at happiness, but constantly missing the mark, which is the ideal meaning of the Hebrew חטא chata, and the Greek αμαρτανω. See this explained, Genesis 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, Romans 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, c.: 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, c., c. 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 fulness 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 — υπερ ασεβων απεθανε, He died INSTEAD of the ungodly, see also Romans 5:8; so Luke 22:19. The body of Christ, το υπερ υμων διδομενον, which is given FOR you; i.e. the life that is laid down in your STEAD. In this way the preposition υπερ, is used by the best Greek writers.
