the Week of Proper 20 / Ordinary 25
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King James Version
Romans 5:7
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It's one thing for someone to die for a good person or an innocent child,
For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die.
For one will hardly die for a righteous man, though perhaps for the good man someone would dare even to die.
Now it is hard for anyone to give his life even for an upright man, though it might be that for a good man someone would give his life.
For scarcely for [the] just [man] will one die, for perhaps for [the] good [man] some one might also dare to die;
For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.
For rarely will someone die for a just person—though for a good person perhaps someone might even dare to die.
For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die.
Now one will scarce die for a just man: yet perhaps for the good man one would even dare to die.
Why, it is scarcely conceivable that any one would die for a simply just man, although for a good and lovable man perhaps some one, here and there, will have the courage even to lay down his life.
For scarcely for a righteous man will one die: yet peraduenture for a good man, some would euen dare to dye.
For with difficulty one will die for a just one, (for perhaps one even dares to die for the sake of the good one),
Now dyeth there scace eny man for the righteous sake: Peraduenture for a good man durst one dye.
now for a wicked man no one would willingly die; but for a benefactor some have readily offer'd to die.
Now it is an extraordinary thing for one to willingly give his life even for an upright man, though perhaps for a good man [one who is noble and selfless and worthy] someone might even dare to die.
For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die.
Why, one will hardly die for a righteous man--though perhaps for a good man one will dare even to die.
Yet scace will eny man dye for a rightewes man. Paraventure for a good ma durst a man dye.
For scarcely for a righteous man will one die: for perhaps for the good man some one would even dare to die.
For scarcely for a righteous man will one die: yet perhaps for a good man some would even dare to die.
for scarcely for a righteous man will any one die, for for the good man perhaps some one also doth dare to die;
Very few people will die to save the life of someone else. Although perhaps for a good person someone might possibly die.
(For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.)
It is rare indeed for anyone to die for a righteous man, though for a good man someone might possibly dare to die.
No one is really willing to die for an honest person, though someone might be willing to die for a truly good person.
Now it is a rare event when someone gives up his life even for the sake of somebody righteous, although possibly for a truly good person one might have the courage to die.
For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—
Doutles one will scarce die for a righteous man: but yet for a good man it may be that one dare die.
Hardly would any man die for the sake of the wicked: * but for the sake of the good, one might be willing to die.
For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die.
For it is rare for anyone to die for a righteous person, though somebody might be brave enough to die for a good person.
for hardly for the wicked one dieth; for on account of the good one may perhaps dare to die.
(for rarely doth one die for the ungodly; though for the good, some one perhaps might venture to die:)
Now, most people would not be willing to die for an upright person, though someone might perhaps be willing to die for a person who is especially good.
No one is willing to die for another person, but for a good man someone might be willing to die.
For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die.
Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die.
For, scarcely in behalf of a righteous man, will one die, - in behalf of the good man indeed, peradventure one even dareth to die;
For scarce for a just man will one die: yet perhaps for a good man some one would dare to die.
For only rarely will someone die on behalf of a righteous person (for on behalf of a good person possibly someone might even dare to die),
Nowe scace wyll any man dye for the righteous: Yet peraduenture for the good some men durst dye.
Very few people will die to save the life of someone else, even if it is for a good person. Someone might be willing to die for an especially good person.
For one will hardly die for a righteous person; though perhaps for the good person someone would even dare to die.
It is a difficult thing for someone to die for a righteous person. It may even be that someone might dare to die for a good person.
For vnnethis dieth ony man for the iust man; and yit for a good man perauenture summan dar die.
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
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.
