Jesus was dying for the ungodly

JESUS WAS DYING FOR THE UNGODLY
EDITED BY GLENN PEASE
Romans 5:6 6
You see, at just the right time, when we
were still powerless,Christdied for the ungodly.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Love Of God Commended
Romans 5:6-11
C.H. Irwin It is a most remarkable phrase, this description which is given in
the eighth verse, of God commending his own love. We have, indeed, in other
portions of Scripture, the Divine Being representedas a heavenly
Merchantman, setting forth the blessings ofthe gospelas a merchantman
might set forth his wares. "He, every one that thirsteth, come ye to the waters,
and he that hath no money; come ye, buy, and eat; yea, come, buy wine and
milk without money and without price." And againin the Book of Revelation,
"I counselthee to buy of me gold tried in the fire, that thou mayestbe rich;
and white raiment, that thou mayest be clothed; ... and anoint thine eyes with
eye-salve, that thou mayestsee." But here God is representedas commending,
not merely the blessings ofthe gospel, but his own love, to human observation
and admiration. Yes; but this is for no selfishend. God's objectin
commending his love to us is for our sakes. He sets it before us in all its
matchless tenderness and grandeur, that by means of it he may melt our
hearts. He sets it before us in all its attractive power, that he may draw our
hearts to holiness and our souls to heaven. He sets it before us in order that we
may yield ourselves to its influence, and that thus, by what Dr. Chalmers calls
"the expulsive power of a new affection," sin and the love of it, with all its
withering blight and fatal grasp, may be driven out of our natures.
I. THE LOVE OF GOD IS COMMENDEDBYITS OBJECTS. We have set
before us in these verses a descriptionof those who are the objects of the love

of God, as shown in the death of Jesus Christ his Son. Was it the angels that
were the objects ofGod's redeeming love? Was it for the angels that Jesus
died? No. They did not need his death. Was it for the goodmen and women of
the world that Jesus died? If it was only for the good, then the love of God
would be very limited in its range, and the greatmass of humanity would be
still helpless and hopeless. But one perfectly goodpersonit would be
impossible to find. "All have sinned." Who, then, are the objects ofthe love of
God? Just those very men and women of whom it is saidthat "there is none
righteous, no, not one."
1. The apostle describes us as being in a state of helplessness. "Whenwe were
yet without strength, in due time Christ died for the ungodly" (ver. 6). Surely
here is a commendation of God's love. Very often in this world the weak are
left to shift for themselves. But if any of us were left to our own unaided
efforts, what would become of us? Are we not all glad, no matter how strong
we are, of the assistanceofothers? if any of us were left to our own unaided
efforts to getto heaven, which of us could hope to get there? The gospelis a
gospelfor the weak - that is to say, for the very strongestof us, physically,
morally, and spiritually. In regard to God and eternity, how weak we are in
all these aspects!We cannot stay the hand of disease ordeath; we cannot in
our own strength maintain a life of an unswerving moral standard; we cannot
work out a salvationfor ourselves. Butlisten to this message:"Whenwe were
yet without strength,... Christ died for us."
2. But God loves more than the weak. He loves the ungodly. "Christ died for
the ungodly" (ver. 6). The word here used expresses the indifference of the
human heart to spiritual things. "The natural man receiveth not the things of
the Spirit." If God only loved those who turned to him of their own accord,
who then could be saved? If any of us have an interest now in spiritual things,
was it not because God, in his mercy, laid his hand upon us, and awakened
our minds to serious thought about him and our ownsouls? If there are those
who are godless, ungodly, any who have no interestin spiritual things, to
whom God's service is a weariness, letus say to them, "Godloves even you."
"Christ died for the ungodly."
3. But God goes a step lowerthan even the ungodly and indifferent. He goes
down into the depths of sin. "While we were yet sinners, Christ died for us"
(ver. 8). And not merely sinners, but enemies. "Whenwe were enemies, we
were reconciledto God by the death of his Son" (ver. 10). Here is the greatest
of all commendations of the Divine lore. It was a love, not for the deserving,
but for the undeserving; not for the obedient, but for the disobedient; not for
the just, but for the unjust; not for his friends, but for his enemies. If you have

ever tried to love your enemies, those who have done you an injury, you know
how hard it is. But Godloved his enemies - those who had broken his Law and
rejectedhis invitations - God loved them so much that he gave his ownSon to
die for their salvation, in order that he might bring those who were his
enemies to dwell for ever with himself. What a description it is of the objects
of God's love! "Without strength;" "ungodly;" "sinners;" "enemies." Surely
this ought to be enoughto commend the love of God to us. Surely, then, there
is hope for the guiltiest. "This is a faithful saying, and worthy of all
acceptation, thatChrist Jesus came into the world to save sinners, of whom I
am chief."
"In peace letme resignmy breath,
And thy salvationsee;
My sins deserve eternal death,
But Jesus died for me."
II. THE LOVE OF GOD IS COMMENDEDBY ITS OPERATION.
1. On God's side it involved sacrifice. God's love did not exhaust itself in
profession. It showeditself in action. It showeditself in the greatestsacrifice
which the world has ever seen. That was a genuine love. How it must have
grieved the Father to think of his own holy, innocent Son, being buffeted and
scourgedand crucified by the hands of wickedmen, in the frenzy of their
passionand hatred! What a sacrifice to make for our sakes, whenGodgave
up his own Son to the death for us all! Herein is the proof of the reality of
God's love. Herein is its commendation to us.
"Love so amazing, so Divine,
Demands my soul, my life, my all."
2. And then look at the operation of this love on our side. Look at the results it
produces in human hearts. "Hope maketh not ashamed, because the love of
God is shed abroad in our hearts by the Holy Ghost which is given unto us"
(ver. 5). "And not only so, but we also joy in God through our Lord Jesus
Christ, by whom we have now receivedthe atonement" (ver. 11). What
confidence it produces, what holy calm, what peace, whathope, what joy for
time and for eternity, when we know that Godloves us! Oh! there is no power
like it to sustain the human heart. Temptations lose their powerto drag us
down, when that love is bound around us like a life-buoy. Hatred and malice
cannot harm us, hidden in the secretof his presence. Sorrow and suffering can
bring no despair, when the Father's face is bending over us with his
everlasting smile, and his arms are underneath us with their everlasting
strength. His love is like a path of golden sunlight across the dark valley. "For

I am persuaded, that neither death, nor life, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor depth, nor any
other creature, shall be able to separate us from the love of God, which is in
Christ Jesus ourLord." Thus God commends to us his love. He commends it
to us by showing us our own condition - what we are without it. He shows us
the characterofthe objects of his love - "without strength;" "ungodly;"
"sinners;" "enemies."He shows us the operationof his love. He points us to
the cross, andbids us measure there the height and depth of his marvellous
love. He shows us the operation of his love in human hearts - what peace, what
confidence, whathope, what joy unspeakable and full of glory, it produces.
For all these reasons it is a love worth yielding to. For all these reasons itis a
love worth having. Christians should commend the love of God. A consistent
Christian life is the besttestimony to the powerof the love of God. By loving
even our enemies, by showing a spirit of unselfishness and self-sacrifice, letus
commend to those around us the love of God.
"When one that holds communion with the skies
Has filled his urn where those pure waters rise,
And once more mingles with us meaner things,
Tis e'enas if an angelshook his wings;
Immortal fragrance fills the circuit wide
That tells us whence his treasures are supplied? C.H.I.
Biblical Illustrator
For when we were yet without strength, in due time Christ died for the
ungodly.
Romans 5:6-12
Without strength
A. Raleigh, D. D.Utter condemnationand loss lies in that little word "not."
"Ungodly," or not godly, is to be strengthless, condemned, and lost.

I. BY NATURE ALL MEN ARE UNGODLY. Ungodliness takes a greatmany
forms.
1. In some it is lawlessness.It is seenin the breach of every Divine
commandment.(1) Idolatry is the sin of hundreds of thousands during every
hour of time.(2) Swearing and impiety load every gale.(3)Sabbathbreaking is,
whereverthere is a Sabbath to break.(4)Parents are disobeyed and
neglected.(5)Murder: does it not come to our very doors, and shock the city
with its terrors?(6)Adultery: is not that one of the sins which is fed by our
wealth and the artificial state of society? and is it not preying on the very
vitals of the nation's life?(7) Dishonesty:Diogeneswouldstill need his lantern
in some places of the city and the world if he would find an honest man.(8)
False witness, slander:what societyis free from these? What man or woman
is safe from them?(9) Covetousness:no man has anything which is not apt to
be desired unlawfully by another. All these commandments are broken
because men are ungodly. If men were godly they would see the excellency
and the beauty of them. They do see this when they become godly.
2. But ungodliness may exist in strength where there is little or no outward
violation of the commandments. A man may keepthem all in the letter, and
not one of them in the spirit; he may still have the "carnalmind which is
enmity againstGod." Suppose a child of yours were to forget your name, or to
show indifference about you when named, or coldness and dislike, although
veiled under the form of politeness, couldanyone persuade you that all that
was consistentwith loving you? And is not God forgotten? Disliked? Treated
like a stranger, like an enemy? Ungodliness — that is the greatsin.
II. THE AFFECTING CONCOMITANT OF THIS STATE OF THINGS.
1. Ungodliness brings of necessitymany evils in its train, condemnation,
banishment from God, the wild passions and the miseries of life, gloomy,
dismal prospects;but perhaps the most affecting thing of all is moral
paralysis, "without strength."
2. The meaning is this — that there is in ungodly human nature no
recuperative power, no blessedgracious recoilin itself, back againto
goodness.We may look up, but we cannotrise. A tree may be bent almostto
breaking, but in a day it is erectagain. There are some trees which do more
than recover!The prevalent winds in Mexico which split the plantain's leaves
and warp the mango tree, give the cocoanuttree a permanent inclination
towards the winds. This result arises from the rebound of the stems after
being bent by the wind. Did you ever hear of any man having such a spring in
his ownnature, that the more he was presseddownby evil the higher he

would rise in goodness?Is not the process rather "waxing worse and worse"
— going awaybackwards?"Notliking," and liking less and less, "to retain
God in their knowledge."
3. Without strength —
(1)Of reason, to find the lost God.
(2)Of wisdom, to discoverthe right plan of life.
(3)Of conscience, to see and testify for true morality.
(4)Of will, to do the duty that is apparent.
(5)Of affection, which has all been squandered and lost, to love God even
when He reveals Himself!
4. This is a very sadcondition. If you saw a man who, by his self-will and over-
confidence, had brought on himself some terrible disaster, you would yet pity
him, and help him out of his difficulty. And do you think that God will not
pity a whole world of immortal creatures made in His ownimage? True, He
condemns. But He also sorrows, overour fall, and yearns for our salvation.
III. SEASONABLE INTERPOSITION. "Indue time." As "for everything
there is a season, anda time for every purpose under the heaven," so there
was a ripe and full time for the manifestation of God in the flesh.
1. This manifestationwas not made too soon. Suppose it had been made very
soonafter the fall, men might have said, "We gotmore help than we needed
— we were not fully proved — we had no chance to try our powers." If Christ
had come sooner —(1) The Jewishpriests might have said, "We are sent away
from the altar too soon;perhaps the blood of bulls and of goats might take
awaysin in the end."(2) The heathen philosophers might have said, "We are
supersededtoo soon. The World by wisdom might know God, if time were
given."(3)The greatconquerors, Nimrod, Cyrus, Alexander, etc., might have
said, as representing kings and all civil governments, and the whole doctrine
of force in this world, "The sceptre is wrestedfrom us too soon;a few more
battles and the world would have been one empire of far-stretching
righteousness andpeace." Butno such protestwas raised. They were all silent,
priest, and sage, andconqueror.
2. The Divine interposition did not come too late.(1)Not after the world had
grown so old in sin that it had lostin its wanderings the very faculty of
hearing the recalling voice.(2)Notwhen even the saltof the earth, the chosen
people, had lost their savour, worn out their own beliefs, and lost, as they
might have done, the knowledge ofGod.(3)Not when all the continents and
islands of the earth were full, and no fresh tracts remained to be claimedand

peopled by races baptized into a nobler faith. Nottoo soon, and not too late,
but when the world was wearyof waiting, like a sufferer worn out with a long
sickness, in this "due," "full" time, the Saviour came.
IV. HE CAME TO DIE.
1. The fountain and spring of our salvationis the death of Christ —(1) One
might have said when the angels sang, "Unto you is born this day a Saviour,"
— that will be humiliation enough — will have virtue enoughto save us. No;
incarnation is the foundation fact, but something more must be built on it.(2)
Is life enough? Working, sleeping, passing up and down Nazarethfor thirty
years? No;this is not redemption. It brings us nearer to it, year by year. But
life like this forever would not have savedus.(3) Is teaching enough? No; that
had greatpower, but was like God's law:it made sin more exceeding sinful,
but did not take it away.(4)Would translations to heaven, then, have been
enough? No; nothing will do but this.
2. "Christ died for us," as our Ransomand Substitute, not merely for our
benefit and advantage. All the explanations of this truth, with which we are
familiar, have force in them, although they all come short of the great and
blessedmeaning. He died —(1) To satisfyjustice. Not only would it be
impossible for God to save in any violation of that attribute, but men
themselves could not (for their own moral nature would not allow it) accepta
salvationthat did not consistwith the integrity and clearness ofthat
attribute.(2) To honour the Divine law, which is the visible strength and
protection of the universe, the wall of heaven and earth.(3) To procure for us
a righteous forgiveness, a peace — calm, and deep, and pure — like the very
peace ofGod.(4) To cancelguilt, to cleanse us by His sacrificialblood.(5)To
express Divine grace and boundless favour.
3. And this greatact is brought before us here, and everywhere, as the most
wonderful proof that could be given of the love of God. In the whole course of
human history there has been nothing like it (ver. 7). Who ever heard of
anyone dying for a worthless man? But this is what God does. "He
commendeth," makes very conspicuous and great, His love to us, in sending
Christ to die for us, "while we were yet sinners." Take awaythe love; make
the death only a greathistoricalfact, necessaryto the accomplishmentof
God's purpose in the development of this world; make it a contrivance in
moral government, and although it will still be an impressive fact, you have
shorn it of its glory. It is no longer the loadstone that draws all hearts. The
death without the love might still be the wonderof angels, and the political
admiration of the universe, but would be no longer the joy and restof humble
souls. "I, if I be lifted up from the earth, will draw all men unto Me." How?

By the subtle, mysterious powerof all-conquering love. Do you see it? Are you
drawn by it? I long to lead you to the "large and wealthy place," to which you
have right and title.
(A. Raleigh, D. D.)
Man's impotency to help himself out of his miseryI. THE CONDITION
WHEREIN WE ARE BY NATURE "without strength." This will appear if
you considerman's condition —
1. With respectto the law (Galatians 3:10). Consider —(1) The duty it exacts;
universal, perpetual, perfect obedience. If man fails in one point, he is gone
(Ezekiel18:4; Ezekiel20:11). Now if God should callus to an accountfor the
most inoffensive day that ever we passedover, what would become of us?
(Psalm 130:3). So that we are "without strength" to conform to the law's
requirements (chap. Romans 8:3).(2) The penalty it inflicts: "Cursedis
everyone."(a)In all he hath (Deuteronomy 28:15-18).(b)In all he doeth
(Proverbs 21:27).(c)For evermore (Matthew 25:41). We are "without
strength," because we cannotsatisfy the justice of God for one sin.(3) Its
operation. Considerhow all this works.(a)Sometimes it terrifies (Hebrews
2:15; Acts 24:25).(b) Sometimes it stupefies the conscience so thatmen grow
senseless oftheir misery (Ephesians 4:19).(c)Sometimes it irritates inbred
corruption (Romans 7:9). As a dam makes a stream the more violent or as a
bullock at the first yoking becometh the more unruly.(d) Sometimes it breeds
a sottish despair(Jeremiah 18:12). It is the worstkind of despair, when a man
is given up to his "ownheart's lust" (Psalm81:12), and runs headlong in the
way of destruction, without hope of returning. Thus as to the law man is
helpless.
2. With respectto terms of grace offeredin the gospel. This will appear —(1)
By those emphatic terms by which the case andcure of man are setforth.(a)
His case. He is born in sin (Psalm51:5), and things natural are not easily
altered. He is greedy of sin (Job 15:16). Thirst is the most implacable appetite.
His heart is a heart of stone (Ezekiel36:26), and deceitful above all things, and
desperatelywicked(Jeremiah17:9), and the New Testamentis no more
favourable than the Old. There you will find man representedas a "child of
wrath by nature" (Ephesians 2:3), a "servantof sin" (Romans 6:17),
"alienatedfrom God" (Ephesians 4:18). An enemy to God (Romans 8:7),
"deadin trespasses andsins" (Ephesians 2:1-5). Certainly man contributeth
little to his own conversion:he cannot "hunger and thirst" after Christ that
"drinks in iniquity like water." If the Scripture had only said that man had
accustomedhimself to sin, and was not "born in sin"; that man was somewhat
prone to iniquity, and not "greedy" ofit, and did often think evil, and not

"continually"; that man was somewhatobstinate, and not a "stone," an
"adamant";if the Scripture had only said that man was indifferent to God,
and not a professed"enemy";if a captive of sin, and not a "servant";if only
weak, and not "dead";if only a neuter, and not a "rebel"; — then there might
be something in man, and the work of conversionnot so difficult. But the
Scripture saith the quite contrary.(b) The cure. To remedy so greatan evil
requires an almighty power, and the all-sufficiency of grace;see, therefore,
how conversionis describedin Scripture. By enlightening the mind
(Ephesians 1:18). By opening the heart (Acts 16:14). God knocks many times
by the outward means, and as one that would open a door — He tries key
after key, but till He putteth His fingers upon the handles of the lock (Song of
Solomon5:4, 5), the door is not openedto Him. If these words are not
emphatic enough, you will find conversionexpressedby regeneration(John
3:3), resurrection (Ephesians 2:5), creation(Ephesians 2:10; 2 Corinthians
4:6; 2 Corinthians 5:17; Psalm51:10), victory (1 John 4:4), the beating and
binding of the "strong man" by one that is "strongerthan he" (Luke 11:21,
22).(2)By those assertionswherebyall poweris denied to man to convert
himself to God, or to do anything that is spiritually good. As when it is said he
cannot know (1 Corinthians 2:14), believe (John 6:44), obey (Romans 8:7).
Nay, to instance in single acts:he cannotthink a goodthought of himself (2
Corinthians 3:5), speak a goodword (Matthew 12:34), do anything (John
15:5). Surely, then, man is "without strength," to turn himself to God. But
here are objections —(a)How can it stand with the mercy, justice, and
wisdom of God to require of man what he cannotpay? Answer first — God
doth not lose His right, though man hath lost his power;their impotency doth
not dissolve their obligation;a drunken servantis a servant, and it is against
all reasonthat the master should lose his right to command by the servant's
default. A prodigal debtor, that hath nothing to pay, yet is liable to be sued for
the debt without any injustice. And shall not God challenge the debt of
obedience from a debtor that is both proud and prodigal? Answer second —
Our natural impotency is voluntary. We must not considerman only as
impotent to good, but as delighting in evil: he will not come to God (John
5:40). Our impotency lies in our obstinacy, and so man is left without excuse.
We refuse the grace that is offeredto us, and by continuing in sin increase our
bondage, our inveterate customs turning to another nature.(b) If man be so
altogetherwithout strength, why do ye press him to the use of means? Answer
— Though man cannot change himself, yet he is to use the means. First, that
we may practically see our own weakness. Menthink the work of grace is
easy, till they put themselves upon a trial: the lameness of the arm is found in
exercise. Whosoeversets himselfin goodearnest to get any grace, will be

forcedto cry for it before he hath done. When a man goes to lift up a piece of
timber heavy above his strength, he is forced to callin help. Second, the use of
the means we owe to Godas well as the change of the heart. God, that hath
required faith and conversion, hath required prayer, hearing, reading,
meditating; and we are bound to obey, though we know not what goodwill
come of it (Hebrews 11:8; Luke 5:5). Our greatrule is, we are to do what He
commandeth, and let God do what He will. Third, to lessenour guilt. For
when men do not use the means, they have no excuse (Acts 13:46; Matthew
25:26). Fourth, it may be God will meet with us. It is the ordinary practice of
His free grace so to do; and it is goodto make trial upon a common hope (Acts
8:22).
II. SOME REASONS GOD PERMITS THIS WEAKNESS.
1. To exalt His grace.(1)Its freeness;for God hath shut up all under the curse,
that there may be no wayof escape but by His mercy (Romans 11:32;
Galatians 3:22).(2)Its power (Ephesians 1:19). When we consider it, we may
wonder at it that ever such a change should be wrought in us that are so
carnal, so obstinate (1 Peter2:9). It is indeed marvellous that ever we should
get out of the prison of sin; more miraculous than Peter's getting out of
prison.
2. To humble the creature thoroughly by a sense ofhis own guilt,
unworthiness, and nothingness (Romans 3:19).Conclusion: The subject is of
use —
1. To the unconverted — to be sensible of their condition, and mourn overit
to God. Acknowledge the debt; confess your impotency; beg pardon and
grace;and, in a humble sense ofyour misery, endeavourearnestly to come out
of it. By such doctrines as these men are either "cut at heart" (Acts 7:54) or
"prickedat heart" (Acts 2:37).
2. To press the convertedto thankfulness. We were once in such a pitiful ease.
3. Let us compassionate others that are in this estate, and endeavour to rescue
them.
(T. Manton, D. D.)
A weak world made strong
D. Thomas, D. D.I. THE MORAL PROSTRATIONOF HUMANITY. "When
we were yet without," not muscular or mental, but moral "strength."
1. To effectthe deliverance of self. The souls of all were "carnal, soldunder
sin." Man, the world over, felt this profoundly for ages.His cry was — "O

wretchedman that I am! who shall deliver me?" etc. Philosophers, priests,
poets, tried to deliver the soul, but failed.
2. To render acceptable serviceto the Creator. "Wherewithalshallwe come
before the Lord, and how shall we bow before the MostHigh God?"
3. To face the future with calmness. Deepin the hearts of all men was the
belief in a future life, but that future rose before them in aspects so terrible
that they recoiledfrom it. No weakness so distressing as this; moral
powerlessnessis not only a curse, but a crime. Yet all unregenerate men are
the subjects of this lamentable prostration.
II. THE REINVIGORATING POWEROF CHRIST'S DEATH. "In due time
Christ died for the ungodly." Christ's death enables man —
1. To deliver himself. It generates within him a new spiritual life, by which he
throws off its enthrallments as the winged chrysalis its crust. Christ's death is
the life of souls.
2. To render acceptable serviceto God. It presents to him —
(1)The right motive.
(2)The right method.
3. To calmly face the future. Christ's death reveals a bright future, and
furnishes the means for attaining it. Christ's death is the moral power of the
world. It inspires men with love — love is power; with faith — faith is power;
with hope — hope is power;with courage — courage is power.
III. THE SEASONABLE PERIOD OF THE REDEEMER'S MISSION."In
due time," i.e. —
1. When the world was prepared to appreciate it. Mankind had tried every
means they could invent to deliver themselves from the power of sin, to attain
the approval of their Maker, and to win a bright future, but had failed. Four
thousand years of earnestphilosophisings and sacerdotallabour, legislative
enactments, and moral teachings, had signallyfailed. "The world by wisdom
knew not God." The intellect of Judaea, Greece, Rome, allfailed. The world
was prostrate in hopelessness.
2. The time appointed by Heaven. The time had been designatedby the
prophets (Genesis 49:10;Daniel9:27; John 17:1).
3. The time most favourable for the universal diffusion of the fact.(1)There
was a generalexpectationof a GreatDeliverer.(2)The world was at peace,
and mainly under the control of one government — Rome.(3)The Greek
language was allbut universally spoken.(4)Communications were openedup

betweenall the villages, towns, and cities of the world. "In due time Christ
died."
(D. Thomas, D. D.)
For whom did Christ die
C. H. Spurgeon.? — The human race is here describedas a sick man in an
advancedstage of disease;no power remains in his system to throw off his
mortal malady, nor does he desire to do so. Your condition is not only your
calamity, but your fault. Other diseasesmengrieve about, but you love this
evil which is destroying you. While man is in this condition Jesus interposes
for his salvation.
I. THE FACT. "Christ died for the ungodly,"
1. Christ means "Anointed One," and indicates that He was commissionedby
supreme authority. Jesus was both set apart to this work and qualified for it
by the anointing of the Holy Ghost. He is no unauthorised, no amateur
deliverer, but one with full credentials from the Father.
2. Christ died. He did a greatdeal besides dying, but the crowning act of His
careerof love, and that which rendered all the rest available, was His death.
This death was —(1) Real, as proved by the piercing of His side, and His
burial.(2) Acute. "My God, My God, why," etc.(3)Penal;inflicted upon Him
by Divine justice; and rightly so, for on Him lay our iniquities, and therefore
on Him must lie the suffering.(4) Terrible. Condemned to a felon's gibbet, He
was crucified amid a mob of jesters.
3. Christ died, not for the righteous, but for the ungodly, or the godless, who,
having castoff God, castoff with Him all love for that which is right. He did
not please Himself with some rosy dream of a superior race yet to come, when
civilisation would banish crime, and wisdomwould conduct man back to God.
Full well He knew that, left to itself, the world would grow worse and worse.
This view was not only the true one, but the kindly one; because hadChrist
died for the better sort, then eachtroubled spirit would have inferred. "He
died not for me." Had the merit of His death been the perquisite of honesty,
where would have been the dying thief? If of chastity, where the woman that
loved much? If of courageousfidelity, how would it have fared with the
apostles, who all forsook Him and fled? Then, again, in this condition lay the
need of our race that Christ should die. To what end could Christ have died
for the good? "The just for the unjust" I can understand; but the "just dying
for the just" were a double injustice.
II. PLAIN INFERENCESFROM THIS FACT.

1. That you are in greatdanger. Jesus wouldnot interpose His life if there
were not solemnneed and imminent peril. The Cross is the danger signalto
you, it warns you that if Godspared not His only Son, He will not spare you.
2. That out of this danger only Christ can deliver the ungodly, and He only
through His death. If a less price than that of the life of the Sonof Godcould
have redeemedmen, He would have been spared. If, then, "Godspared not
His Son, but freely delivered Him up for us all," there must have been a dread
necessityfor it.
3. That Jesus died out of pure pity, because the characterofthose for whom
He died could not have attracted Him. "Godcommendeth His love towards us
in that while we were yet sinners Christ died for us."
4. That the ungodly have no excuse if they do not come to Him, and believe in
Him unto salvation. Had it been otherwise they might have pleaded, "We are
not fit to come." But you are ungodly, and Christ died for the ungodly, why
not for you?
5. That the converted find no ground of boasting;for they were ungodly, and,
as such, Christ died for them.
6. That savedones must not think lightly of sin. If God had forgiven sinners
without an atonement they might have done so, but now that pardon comes
through the bitter griefs of their Redeemerthey cannotbut see it to be an
exceeding greatevil.
7. This factis the grandestargument to make the ungodly love Christ when
they are saved.
III. THE PROCLAMATION OF THIS FACT.
1. In this the whole Church ought to take its share. Shout it, or whisper it;
print it in capitals, or write it in a large hand. Speak it solemnly; it is not a
thing for jest. Speak it joyfully; it is not a theme for sorrow. Speak it firmly; it
is an indisputable fact. Speak it earnestly;for if there be any truth which
ought to arouse all a man's soul it is this. Speak it where the ungodly live, and
that is at your Own house. Speak it also in the haunts of debauchery. Tell it in
the gaol;and sit down at the dying bed and read in a tender whisper —
"Christ died for the ungodly."
2. And you that are not saved, take care that you receive this message. Believe
it. Fling yourself right on to this as a man commits himself to his life belt amid
the surging billows.
(C. H. Spurgeon.)

The sadplight and the sure relief
C. H. Spurgeon.I. THE CONDITION OF THOSE FOR WHOM CHRIST
DIED.
1. They were "without strength."(1)Legally. Before God's bar man had a
weak case.(a)We couldnot deny the charge that we had broken the law.(b)
We could not setup an alibi.(c) We could not make apologies,forwe have
sinned wilfully, repeatedly, without any necessity, with divers aggravations,
deliberately and presumptuously, when we knew the penalty. So weak was our
case that no advocate who understood it would have ventured to plead it,
exceptthat one glorious Advocate who pleaded it at the costof His own life.(2)
Morally. We are so weak by nature that we are swayedby every influence
which assails us. At one time man is driven by fashion; at another he is afraid
of his fellow men. Then the evil spirit comes upon him, or if the devil should
let him alone, his ownheart suffices. The pomp of this world, the lust of the
eye, the pride of life — any of these things will drive men about at random.
Nothing seems to be too wicked, too insane, for mankind. Man is morally
weak — a poor, crazy child. He has lost that strong hand of a well-trained
perfect reasonwhich God gave him at the first.(3) Spiritually. When man
disobeyed he died spiritually. The blessedSpirit left him. Man is dead in sin.
He cannot rise to God any more than the dead in the grave cancome out of
their sepulchres of themselves and live.
2. They were "ungodly," i.e., men without God. God is not —(1) In their
thoughts.(2) In their hearts. If they do remember Him, they do not love
Him.(3) In their fears.(4)In their hopes. Christ came to save the very vilest of
the vile.
II. WHEN CHRIST INTERPOSEDTO SAVE US. In "due time," i.e., at a
proper period. There was no accidentabout it. Sin among mankind in general
had reacheda climax.
1. There never was a more debauched age. It is impossible to read chap.
Romans 1. without feeling sick at the depravity it records. Their own satirists
said that there was no new vice that could be invented. Even Socratesand
Solonpractised vices which I dare not mention in any modestassembly. But it
was when man had gotto his worstthat Christ was lifted up to be a standard
of virtue — to be a brazen serpent for the cure of the multitudes who
everywhere were dying of the serpent's bites.
2. Christ came at a time when the wisdom of man had got to a greatheight.
Philosophers were seeking to dazzle men with their teaching, but the bulk of

their teaching was foolishness, couchedin paradoxicalterms to make it look
like wisdom. "The world by wisdom knew not God."
3. But, surely, man had a religion! He had; but the less we sayabout it the
better. Holy rites were acts of flagrant sin. The temples were abominable, and
the priests were abominable beyond description. And where the best part of
man, his very religion, had become so foul, what could we expectof his
ordinary life? But was there not a true religion in the world somewhere? Yes,
but among the Jews tradition had made void the law of God, and ritualism
had takenthe place of spiritual worship. The Pharisee thankedGod that he
was not as other men were, when he had gotin his pocketthe deeds of a
widow's estate of which he had robbed her. The Sadducee was aninfidel. The
best men of the period in Christ's days said, "Awaywith such a fellow from
the earth!" Now, it was when men had gotto this pitch that Christ came to die
for them. If He had launched His thunderbolts at them, or swept the whole
race away, none could have blamed Him. But, instead of that, the pure and
Holy One came down to earth Himself to die, that these wretches — yea, that
we ourselves — might live through Him.
III. WHAT DID HE DO FOR US?
1. He made the fullest degree of sacrifice that was possible. He made the
heavens, and yet He lay in Bethlehem's manger. He hung the stars in their
places, and laid the beams of the universe, and yet became a carpenter's son;
and then when He grew up He consentedto be the servant of servants. When
at last He gave His life, "It is finished," said He; self-sacrifice hadreachedits
climax; but He could not have savedus if He had stopped short of that.
2. In the factthat Christ's self-sacrifice wentso far I see evidence of the
extreme degree of our need. Would He, who is "Godover all, blessed
forever," have come from the height of heaven and have humbled Himself
even to the death, to save us, if it had not been a most terrible ruin to which
we were subject?
3. This death of Christ was the surestway of our deliverance. The just dies for
the unjust, the offended Judge Himself suffers for the offence againstHis own
law.
IV. WHAT THEN?
1. Then sin cannot shut any man out from the grace ofGod if he believes. The
man says, "I am without strength." Christ died for us when we were without
strength. The man says, "I am ungodly." Christ died for the ungodly.

2. Then Jesus will never castawaya believer for his after sins, for if when we
were without strength He died for us, if, when we were ungodly, He
interposed on our behalf, will He leave us now that He has made us godly (ver.
10)?
3. Then every blessing any child of God can want he can have. He that spared
not His own Son when we were without strength and ungodly, cannot deny us
inferior blessings now that we are His owndear children.
4. Then how grateful we ought to be!
(C. H. Spurgeon.)
Glorying in GodI. GOD'S LOVE TO US. Note —
1. The condition in which it found us. We were —(1) Without strength. Let
this be viewed as —(a) Moral impotence;and is it not true that we were
unable to do that which is good? Whenwe wished to do it, we could not will it.
We felt ourselves captives of the devil, sold and bound under sin.(b)
Helplessness in the time of danger; and is it not true that we were without
strength to defend ourselves againstthe condemnationof the law, and the
righteous anger of Jehovah?(2)Ungodly, that is, destitute of true
righteousness. We were not only weak, but unwilling to do good.(3)Sinners;
transgressors ofGod's law in act and deed. Being corrupt trees, we brought
forth evil fruit.(4) Enemies to God. We did not love Him, or care for Him.
Nay, we insulted Him, fought againstHim, silently or violently, and so lived as
to counteractand oppose all His purposes, so far as we had the power.
2. What that love has done for us. When we were in this state of helplessness
and rebellion againstGod, He gave His Son to die for us. By that death
believers are justified and reconciledto God.
3. The comparison of this love with the behaviour of men to eachother (vers.
7, 8). The righteous man is a man of correctand irreproachable behaviour;
but the goodman is a man of generosity and kindness, who wins the hearts of
his friends, and for whom friends have been willing to die. But for a merely
just man, you would scarcelyfind any willing to lay down his life; while
certainly for the base and mean of mankind, or for his personalenemies, no
man has been found willing to die. "But God commendeth His love toward us
in that, while we were wickedly His enemies, He gave His Son to die for us."
4. That this love was manifested in due time (Mark 1:15; Galatians 4:4; and
Ephesians 1:10). This time seems to have been determined by the stage
arrived at in history when man's utter helplessnesswas fully demonstrated.
Many centuries were allowedfor the world to exhaust every device, to

accomplishits own moral renovation. War and peace had been tried, together
with every possible form of civil government. Philosophy and science,
civilisation and religion, literature and art, had been carried sufficiently far to
prove how utterly powerless theyall were to accomplishthe end designed. It
was impossible for anyone to say, If He had waiteda little longer, we should
have found out some other plan, and been able to do without Him. How this
enhances our conceptionof God's love! He patiently tarried to see what
mankind could achieve for themselves;and He beheld them at length entirely
helpless, hopeless ofself-restoration, andcallously indifferent to the
interposition of Heaven, Then it was that God sent His Son to die for the
ungodly.
II. OUR HOPE IN GOD. Look at —
1. The salvation of which we are so sure. It is a salvationfrom wrath; and it is
a salvationto heaven(ver. 9).
2. The grounds of this confidence. The apostle argues from the greater
difficulty to the less. For —(1) We were reconciledwhen enemies;how much
more, being now the friends of God, shall we enjoy the full blessings ofHis
grace?(2)We were savedfrom guilt by His death; how much more shall we be
sanctifiedand prepared for heaven by Him living for us.
III. OUR GLORYING IN GOD. If such be our apprehension of God's love to
us, and such the confidence of our hope and trust in Him for the future, it is
not hard to see how we must "joy," or rather make our boastin Him through
Jesus Christ, by whom this blessednessofreconciliationwith God has been
secured. Think of —
1. The greatness ofour heavenly Friend. In nature how noble! In attributes
how august!
2. His goodness. Manyrejoice in the friendship of the great and powerful,
while they cannot boastof the goodnessand integrity of their patrons. But
here it is permitted us to glory in the perfect rectitude and moral loveliness of
Him in whose name we make our boast.
3. His riches. We might have a kind and goodfriend, whose ability to help us
might fall far short of his disposition. But it is not so with God.
4. His love. The greatones of the earth bestow their friendship on inferiors in
a cold and meagre manner. But God gives us and shows us all His heart.
5. His purposes concerning us. It is impossible to exaggerate the value of the
goodthings which He hath prepared for them that love Him.Conclusion:

1. How happy should believers be, rejoicing, as they are privileged to do,
"with a joy unspeakable and full of glory."
2. How humble, when they remember their unworthiness, and their inability
to render back any sufficient return to God.
3. How holy and diligent in their endeavourto walk worthily of so high a
calling, and so greata Friend.
4. How thankful, when they considerwhat they owe unto God.
5. How ready to praise Him for all His goodness towardthem.
6. How willing to trust Him with all the issues of their salvationin the time to
come.
The certainty of the believer's final redemption
H. Hughes.The apostle establishesthis point by means of two reasons —
I. THE GREAT LOVE WHICH GOD HAS ALREADY BESTOWED ON
MAN. This is seenin —
1. The unworthiness of the object.(1)"Without strength." In this expression
the apostle is probably accommodating himself to the natural disposition of
the Romans. Rome was a mighty empire, and its motto was "power." Their
highest notion of goodness, as the word "virtue" indicates, was strength.
Hence Paul represents the gospelas "the power of God." Nothing was so
detestable in their eyes as weakness.And what a helpless man was in the
estimation of the Roman, that — universal man — was in the sight of God.
There was nothing to evoke the Divine complacency, but everything to
repel.(2) "Ungodly." There was not only the destitution of what was holy, but
also the absence of desire for any good.(3)"Sinners." WhenGod is banished
from the thought, as suggestedby the word "ungodly," His place is usurped
by unworthy rivals. The higher principles of the soulare made subordinate to
the lower. Disorderprevails; and to God, who in the beginning commanded
the chaotic earthto wearits present aspectof beauty, nothing could be more
repelling than the huge disorder reigning in the human soulbent on fulfilling
the desires ofthe flesh.(4)"Enemies." Here the apostle reachesthe climax of
his reasoning. All the unworthiness of man must be attributed to his enmity
againstGod. In this man is a sad exception to everything else Which God has
made. In nature, God's will and power are coextensive. But man disobeys and
resists his Maker. The very powerwhich was given him to hate sin is so
perverted that it is used againstGod Himself.
2. The greatness ofChrist's sacrifice. With reverence we would say, that to
redeem man was not easyeven to God. It required an infinite sacrifice to

remove the curse connectedwith sin. And for this purpose "God sparednot
His own Son." Now, if God bestowedsuchan incomparable love upon man
when he was "without strength," "ungodly," sinful, and inimical towards
Him, surely He will not withhold any blessing from man when he is reconciled
to Him, and adopted to His family again.
II. WHAT CHRIST'S LIFE IN HEAVEN IS DOING, CONTRASTEDWITH
WHAT HIS DEATH HAS DONE.
1. Howeverimportant we may regardthe death of our Lord, we must not
considerHis life in heavenof secondarymoment. Apart from this life His
death would not avail us. But the apostle assertsthat the death of Christ
effectedour reconciliationto God. And shall we doubt the power of His life?
Nay; the goodwork which He hath begun on our behalf will be fully
consummated.
2. Besides,the nature of Christ's work in heaven is a pledge for the final safety
of the believer, "He liveth to make intercessionfor us." His intercessionis the
completion of His sacrifice, andperpetuates the efficacyof His atonement.
(H. Hughes.)
Christ's vicarious death
American Youth's Companion.One of the most hopeless cases everbrought
into the Moyamensing Prison in Philadelphia, U.S., was a negress, who was
convictedof a crime of violence. She was a huge, fierce animal, who had been
born and had lived in the slums of Alaska Street. She was a drunkard and
dissolute from childhood. The chaplain, after she had been under his charge
for six months, shook his head hopelesslyand passedby her cell without a
word. One day the matron, taking a bunch of scarletflowers from her hat,
threw them to "Deb" carelessly, with a pleasantword or two. The woman
started in astonishment, and then thanked her earnestly. The next day the
matron saw the flowers, eachleafstraightenedand smoothed, pinned up on
the wallof the cell. Deb, in a gentle voice, calledattention to them, praised
their beauty, and tried, in her clumsy way, to show the pleasure they had
given her. "Thatwoman," said the matron to the chaplain, "has the rarest of
all goodqualities. She is grateful. There is one square inch of goodground in
which to plant your seed." The matron herself planted the seed. Every day she
showedsome little kindness to the poor, untamed creature, who was gradually
softenedand subdued simply by affectionfor this, her first friend, whom she
followedlike a faithful dog: By and by, the matron took her as a helper in the
ward, a favour given only to the convicts whose conduct deservedreward. The
matron's hold upon the woman grew strongereachday. At lastshe told her

the story of the Saviour's love and sacrifice. Deblistened with wide, eager
eyes. "He died for me — me!" she said. The matron gave up her position, but
when Deb was dischargedshe took her into her house as a servant, trained,
taught her, caredfor her body and soul, always planting her seeds in that
"one inch of goodground." Deb is now a humble Christian. "He died for me,"
was the thought which lightened her darkenedsoul.
(American Youth's Companion.)
COMMENTARIES
EXPOSITORY(ENGLISHBIBLE)
Ellicott's Commentary for English Readers(6-11)Expositionshowing how the
love of God comes to have this cogency. Thatlove was evidencedin the death
of Christ. And considerwhat that death was. It is rare enough for one man to
die for another—evenfor a good man. Christ died not for goodmen, but for
sinners, and while they were sinners. If then His death had the power to save
us from punishment, it is an easything to believe that His life will lead us to
glory.
(6) For when we were yet . . .—The reading at the beginning of this verse is
doubtful. The reading of the Vatican MS. is very attractive, “If at least,” “If,
as we know to be the fact, Christ died,” &c. But, unfortunately, this has not
much further external support. If we keepthe common reading we must
either translate “For, moreover,” orwe may suppose that there is some
confusionbetweentwo constructions, and the word translated “yet” came to
be repeated.
Without strength.—Powerless to work out our own salvation.
In due time.—Or, in due season. So the Authorised version, rightly. Justat the
moment when the forbearance ofGod (Romans 3:25) had come to an end, His
love interposed, through the death of Christ, to save sinners from their
merited destruction.
For the ungodly.—The force of the preposition here is “for the benefit of,” not
“insteadof.” St. Paul, it is true, holds the doctrine of the vicarious sacrifice of
Christ, but this is expressedby such terms as the “propitiation” of Romans
3:25, or the “offering, and sacrifice for us” of Ephesians 5:2, and especially
the “ransomfor all” of 1Timothy 2:6, not by the use of the preposition.

BensonCommentaryHYPERLINK "/context/romans/5-6.htm"Romans 5:6-8.
For — How can we now doubt of God’s love, since when we were without
strength — Either to think, will, or do any thing good;were utterly incapable
of making any atonement for our transgressions, orof delivering ourselves
from the depth of guilt and misery into which we were plunged; in due time —
Neither too soonnor 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 —
For the sake, and insteadof, such as were enemies to God, (Romans 5:10,)and
could not merit any favour from him: that is, for Jews andGentiles, when
they were, as has been proved in the first three chapters, all under sin.
Observe, reader, Christ not only died to set us an example, or to procure us
powerto follow it, but to atone for our sins; for it does not appear that this
expression, of dying for any one, has any other significationthan that of
rescuing his life by laying down our own. “Bythe ungodly here, Mr. Locke
understands Gentiles, as also by weak, sinners, enemies, &c. They are
undoubtedly included; but it seems very inconsistentwith the whole strain of
the apostle’s argumentin the preceding chapters, to confine it to them.
Compare Romans 3:9-20; Romans 3:22-23;Romans 4:5; Romans 5:20. I
therefore,” says Dr. Doddridge, “allalong explain such passagesin the most
extensive sense;and think nothing in the whole New Testamentplainer, than
that the gospelsupposes everyhuman creature, to whom it is addressed, to be
in a state of guilt and condemnation, and incapable of being acceptedwith
God, any otherwise than through the grace and mercy which it proclaims.
Compare John 3:16; John 3:36; John 5:24; 1 John 3:14; Mark 16:15-16;Luke
24:47;and especially1 John 1:10, than which no assertioncanbe more
positive and express.” For scarcelyfor a righteous, or rather, honest, just, and
unblameable man — One who gives to all what is strictly their due; would one
be willing to die — Though apprehended to be in the most immediate danger:
yet for a goodman — A kind, merciful, compassionate, bountiful man;
peradventure some would even dare to die — Every word increasesthe
strangenessofthe thing, and declares eventhis to be something greatand
unusual. But God commendeth — Greek, συνιστησι, recommendeth. A most
elegantand proper expression;for those are wont to be recommended to us
who were before either unknown to, or alienated from us. In that while we
were yet sinners — So far from being good, that we were not evenjust; and
were not only undeserving of his favour, but obnoxious to wrath and
punishment; Christ died for us — Died in our stead, that our guilt might be
cancelled, and we brought into a state of acceptancewith God.

Matthew Henry's Concise Commentary5:6-11 Christ died for sinners; not
only such as were useless, but such as were guilty and hateful; such that their
everlasting destruction would be to the glory of God's justice. Christ died to
save us, not in our sins, but from our sins; and we were yet sinners when he
died for us. Nay, the carnal mind is not only an enemy to God, but enmity
itself, chap. 8:7; Col 1:21. But God designedto deliver from sin, and to work a
greatchange. While the sinful state continues, God loathes the sinner, and the
sinner loathes God, Zec 11:8. And that for such as these Christ should die, is a
mystery; no other such an instance of love is known, so that it may well be the
employment of eternity to adore and wonderat it. Again; what idea had the
apostle when he supposed the case ofsome one dying for a righteous man?
And yet he only put it as a thing that might be. Was it not the undergoing this
suffering, that the person intended to be benefitted might be released
therefrom? But from what are believers in Christ releasedby his death? Not
from bodily death; for that they all do and must endure. The evil, from which
the deliverance could be effectedonly in this astonishing manner, must be
more dreadful than natural death. There is no evil, to which the argument can
be applied, exceptthat which the apostle actually affirms, sin, and wrath, the
punishment of sin, determined by the unerring justice of God. And if, by
Divine grace, theywere thus brought to repent, and to believe in Christ, and
thus were justified by the price of his bloodshedding, and by faith in that
atonement, much more through Him who died for them and rose again, would
they be kept from falling under the powerof sin and Satan, or departing
finally from him. The living Lord of all, will complete the purpose of his dying
love, by saving all true believers to the uttermost. Having such a pledge of
salvationin the love of God through Christ, the apostle declaredthat believers
not only rejoicedin the hope of heaven, and even in their tribulations for
Christ's sake, but they gloried in God also, as their unchangeable Friend and
all-sufficient Portion, through Christ only.
Barnes'Notes on the BibleForwhen ... - 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 statedin 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 awaythe wrath of
God, etc. While all hope of man's being saved by any plan of his ownwas thus
takenaway; while he was thus lying exposedto divine justice, and dependent
on the mere mercy of God; God provided a plan which met the case, and
securedhis 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 καιρὸνkata 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 presentedto people.
(2) it was the time fixed and appointed by God for the Messiahto come;the
time which had been designatedby the prophets; Genesis 49:10;Daniel9:24-
27; see John13:1; John 17:1.
(3) it was a most favorable time for the spreadof 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 gospelrapidly 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.
Jamieson-Fausset-BrownBible Commentary6-8. For when we were yet
without strength—that is, powerlessto deliver ourselves, and so ready to
perish.
in due time—at the appointed season.

Christ died for the ungodly—Three signalproperties of God's love are here
given: First, "Christ died for the ungodly," whose character, so farfrom
meriting any interposition in their behalf, was altogetherrepulsive to the eye
of God; second, He did this "whenthey were without strength"—withnothing
betweenthem and perdition but that self-originating divine compassion;
third, He did this "atthe due time," when it was most fitting that it should
take place (compare Ga 4:4), The two former of these properties the apostle
now proceeds to illustrate.
Matthew Poole's CommentaryWithout strength; utterly unable to help or
redeem ourselves.
In due time; some read it, according to the time, and refer this clause to the
foregoing words, making this to be the sense:When we were weak in time
past, or in the time of the law, before grace appeared, then Christ died, &c.
Others rather refer it to the following words, and so our translation carries it,
that in due time, i.e. in the fulness of time, as Galatians 4:4, or in the time that
was before decreedand prefixed by the Father. The Scripture every where
speaks ofa certain seasonorhour assignedfor the death of Christ: see
Matthew 26:45 John 8:20 12:27 17:1.
Christ died for the ungodly; i.e. for the sake, orinstead of, such as were
enemies to God, {as Romans 5:10} and so could deserve no such favour from
him.
Gill's Exposition of the Entire BibleForwhen 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 foretoldin prophecy, typified by the sacrificesofslain beasts,
was spokenof 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, andis the
greatarticle of faith: and that the death of Christ is a singular instance of the
love of God, is evident by considering the personthat died, the Son of God in
human nature, his own, his only begotten Son, his belovedSon; the concern
which God had in it, by willing, ordering, and appointing it, awaking the
swordof justice againsthim, 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 goodmen, 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, , "in the room", or "steadof
the ungodly", as their surety to make satisfactionfortheir sins. The Jews have
a notion of the Messiah's being a substitute, and standing in the place and
steadof 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, , "anotherman that comes from Edom";''
referring, as I think, to Isaiah 63:1. And this their characterof 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
enfeebledby sin, that they were not capable of fulfilling the law, of atoning for
the transgressions ofit, 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 seasonto illustrate the love and grace of God;
when man appeared both weak andwicked;when the weaknessofthe legal
dispensationhad been sufficiently evinced, and the wickednessofman, both
among Jews andGentiles, was at a very greatheight: or rather by "due time"
is meant the "fulness of time", Galatians 4:4; the time appointed in council by
God, agreedto by Christ, and fixed in prophecy; before the departure of the
sceptre from Judah, the destructionof the secondtemple, and at the close of
Daniel's weeks.
(x) Tzeror Hammor, fol. 96. 1. & 97. 4. & 98. 3.((y) TzerorHammor, fol. 93. 4.
Geneva Study Bible{7} For when we were yet without strength, in due {f} time
Christ died for the ungodly.
(7) A sure comfortin adversity, so that our peace and quietness of conscience
are not troubled: for he that so loved them that were of no strength and while
they were yet sinners, that he died for them, how can he neglectthem, having
now been sanctifiedand living in him?
(f) At an appropriate and proper time which the Fatherhad appointed.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/romans/5-6.htm"Romans 5:6.
Objective actual proof of this ἀγάπη τ. Θεοῦ, which through the Spirit fills our
heart. Comp as to the argument Romans 8:39. “ForChrist, when we were yet
weak, atthe right time died for the ungodly.”
ἔτι] can in no case belong to ἈΠΈΘΑΝΕ (Stölting), but neither does it give
occasionfor any conjecture (Fritzsche: Ἤ ΤΊ). Paul should perhaps have
written: ἜΤΙ ΓᾺΡ ὌΝΤΩΝ ἩΜ. ἈΣΘΕΝῶΝ ΧΡΙΣΤΌς Κ.Τ.Λ[1174], or:
Χριστὸς γὰρ ὄντων ἡμῶν ἀσθενῶν ἔτι κ.τ.λ[1175](hence the secondἜΤΙin
Lachmann); but amidst the collisionof emphasis betweenἜΤΙ and the
subject both present to his mind, he has expressedhimself inexactly, so that
now ἜΤΙ seems to belong to Χριστός, and yet in sense necessarilybelongs, as
in Romans 5:8, to ὄντων Κ.Τ.Λ[1176]
[1177]Comp Plat. Rep. p. 503 E: ἔτι δὴ ὃ τότε παρεῖμεν νῦν λέγομεν; p. 363 D:
οἱ δʼ ἔτι τούτωνμακροτέρυς ἀποτείνουσι μισθούς(where ἐτι ought to stand
before μακρ.). Achill. Tat. v. 18: ἐγὼ δὲ ἔτι σοὶ ταῦτα γράφω παρθένος, and
see Winer, p. 515 [E. T. 692]. Buttmann, neut. Gr. p. 333 f.; and Fritzsche in
loc[1179]To getrid of this irregularity, Seb. Schmid, Oeder, Koppe, and Flatt
have takenἔτι as in-super, and that either in the sense of adeo (Koppe, also
Schrader), which howeverit never means, not even in Luke 14:26; or so that a
“for further, for moreover” (see Baeumlein, Partik. p. 119)introduces a
secondargument for ἡ δὲ ἐλπὶς οὐ καταισχ. (Flatt, also Baumgarten-Crusius).
Against this latter construction Romans 5:8 is decisive, from which it is clear
that Romans 5:6-8 are meant to be nothing else than the proof of the ἀγάπη τ.
Θεοῦ. On ἔτι itself, with the imperfect participle in the sense of tunc adhuc,
comp Ellendt, Lex. Soph. I. p. 693. It indicates the continued existence, which
the earliercondition still had; Baeumlein, p. 118;Schneider, a[1181]Plat.
Rep. p. 449 C.
ὄντων ἡμ. ἀσθενῶν] when we were still (ἔτι) without strength, still had not the
forces of the true spiritual life, which we could only receive through the Holy
Ghost. The sinfulness is purposely described as weakness(needof help), in
order to characterise it as the motive for the love of God interfering to save.
The idea of disease (Theodoret:τῆς ἀσεβείας περικειμένωντὴν νόσον; comp
Theophylact, Umbreit and others), or that of minority (van Hengel), is not
suggestedby anything in the context.

κατὰ καιρόν]may either (1) be rendered according to the time, according to
the nature of the time, so that with Erasmus, Luther, Flacius, Castalio,
Pareus, Seb. Schmid, also Schraderand Th. Schott, it would have to be
connectedwith ἀσθ.;[1183]or (2) it may belong to ὑπὲρ ἀσεβ. ἀπέθανε, and
mean, in accordancewith the context, either at the appointed time (Galatians
4:4), as it is here takenusually, also by de Wette, Tholuck, Philippi, Maier,
Baumgarten-Crusius;or (3) at the proper time (see Kypke; comp Pind. Isthm.
ii. 32;Herod. i. 30; Lucian, Philops. 21; LXX. Isaiah60:22; Job5:16; Job
39:18;Jeremiah 5:24), the same as ἐν καιρῷ, ἐς καιρόν, ἐπὶ καιροῦ;
Phavorinus: κατὰ τὸν εὔκαιρονκ. προσήκοντα καιρόν;and so the bare καιρόν
(Bernhardy, p. 117), equivalent to καιρίως, the opposite of ἀπὸ καιροῦ and
παρὰ καιρόν. In the first case, however, κ. κ. would either assignto the ἀσθ.
an inappropriate excuse, which would not even be true, since the ἀσθένεια has
always obtained since the fall (Romans 5:13); or, if it was meant directly to
disparage the pre-christian age (Flacius, “ante omnem nostram pietatem,”
comp Stölting and Hofmann), it would characteriseit much too weakly. In the
secondcase anelement not directly occasionedby the connection(proof of
God’s love) would present itself. Therefore the third interpretation alone: at
the right time (so Ewald and van Hengel) is to be retained. The death of Jesus
for the ungodly took place at the proper season, because, hadit not taken
place then, they would, instead of the divine grace, have experienced the final
righteous outbreak of divine wrath, seeing that the time of the πάρεσις,
Romans 3:25, and of the ἀνοχή of God had come to an end. Comp the idea of
the πλήρωμα τῶν καιρῶν, Ephesians 1:10; Galatians 4:4. Now or never was
the time for saving the ἀσεβεῖς; now or never was the καιρὸς δεκτός, 2
Corinthians 6:2; and God’s love did not suffer the right time for their
salvationto elapse, but sent Christ to die for them the sacrificialdeathof
atonement.[1187]
ὑπέρ] for, for the benefit of. Comp Eur. Alc. 701:μὴ θνῆσκʼ ὑπὲρ τοῦδʼ
ἀνδρὸς ουδʼ ἐγὼ πρὸ σοῦ, Iph. A. 1389;Soph. Trach. 705;Aj. 1290;Plat.
Conv. p. 179 B: ἐθελήσασα μόνη ὑπὲρ τοῦ αὑτῆς ἀνδρὸς ἀποθανεῖν;Dem. 690,
18; Xen. Cyr. vii. 4, 9 f.; Isocr. iv. 77;Dio. Cass lxiv. 13; Sir 29:15 : ἔδωκε γὰρ
τὴν ψυχὴν αὐτοῦ ὑπὲρ σοῦ; 2Ma 6:28; 2Ma 7:9; 2Ma 8:21; comp also
Ignatius, a[1190]Romans 4 : ὑπὲρ Θεοῦ ἀποθνήσκω.[1191]So in all passages
where there is mention of the objectof Christ’s death. Luke 22:19-20;Romans
8:32; Romans 14:15; 1 Corinthians 1:13; 2 Corinthians 5:14; Galatians 3:13;
Ephesians 5:1; 1 Thessalonians 5:9-10;1 Timothy 2:6; Titus 2:14. See also
Ritschl in the Jahrb. für Deutsche Theol. 1863,p. 242. ThatPaul did not
intend by ὑπέρ to conveythe meaning instead of, is shownpartly by the fact,

that while he indeed sometimes exchanges itfor the synonymous (Bremi,
a[1192]Dem. Ol. iii. 5, p. 188, Goth.)ΠΕΡΊ (Galatians 1:4, like Matthew
26:20;Mark 14:25), he does not once use instead of it the unambiguous ἈΝΤΊ
(Matthew 20:28), which must nevertheless have suggesteditselfto him most
naturally; and partly by the fact, that with ὙΠΈΡ as well as with ΠΕΡΊ he
puts not invariably the genitive of the person, but sometimes that of the thing
(ἁμαρτιῶν), in which case it would be impossible to explain the preposition by
instead of (Romans 8:3; 1 Corinthians 15:3). It is true that he has certainly
regardedthe death of Jesus as an act furnishing the satisfactio vicaria, as is
clearfrom the factthat this bloody death was accountedby him as an
expiatory sacrifice (Romans 3:25; Ephesians 5:2; Steigeron 1 Pet. p. 342 f.),
comp ΑΝΤΊΛΥΤΡΟΝin 1 Timothy 2:6; but in no passage has he expressed
the substitutionary relation through the preposition. On the contrary his
constantconceptionis this: the sacrificialdeathof Jesus, taking the place of
the punishment of men, and satisfying divine justice, took place as such in
commodum (ὑπέρ, περί) of men, or—which is the same thing—on accountof
their sins (in gratiam), in order to expiate them (περί or ὙΠῈΡ ἉΜΑΡΤΙῶΝ).
This we hold againstFlatt, Olshausen, Winzer, Reithmayr, Bisping, who take
ὙΠῈΡ as loco. Thatὑπέρ must at leastbe understood as loco in Galatians
3:13; 2 Corinthians 5:14 (notwithstanding Romans 5:15); 1 Peter3:18
(Rückert, Fritzsche, Philippi), is not correct. See on Gal. l.c[1194]and 2 Cor.
l.c[1195];Philemon 1:13 is not here a case in point.
Expositor's Greek TestamentHYPERLINK"/romans/5-6.htm"Romans 5:6.
The reading εἴ γε is wellsupported, and yields a goodsense (“so surelyas”:
Evans), though the suggestionis made in W. and H. that it may be a primitive
error for εἴ περ (see note on Romans 3:30). The assurance we have of the love
of God is no doubt conditioned, but the condition may be expressedwith the
utmost force, as it is with εἴ γε, for there is no doubt that what it puts as a
hypothesis has actually taken place, viz., Christ’s death for the ungodly.
Although he says εἴ γε, the objective fact which follows is in no sense opento
question: it is to the Apostle the first of certainties. Cf. the use of εἴ γε in
Ephesians 3:2; Ephesians 4:21, and Ellicott’s note on the former. ἀσθενῶν: the
weakness ofmen who had not yet receivedthe Spirit is conceivedas appealing
to the love of God. ἔτι goes with ὄντων ἡμ. ἀσθενῶν: the persons concerned
were no longer weak, whenPaul wrote, but strong in their new relation to
God. κατὰ καιρὸνhas been takenwith ὄντῶν ἡ. ἀ. ἔτι: “while we were yet
without strength, as the pre-Christian era implied or required”: but this
meaning is remote, and must have been more clearlysuggested. The analogy
of Galatians 4:4, Ephesians 1:10, supports the ordinary rendering, “in due

time,” i.e., at the time determined by the Providence of God and the history of
man as the proper time, Christ died. ὑπέρ: in the interest of, not equivalent to
ἀντί, insteadof: whether the interest of the ungodly is securedby the fact that
Christ’s death has a substitutionary character, orin some other way, is a
question which ὑπέρ does not touch.
Cambridge Bible for Schools andColleges6. Forwhen, &c.]From this ver. to
Romans 5:11 St Paul expands the words “the love of God.” He explains this
love, as “poured out” by the Spirit, to be speciallyredeeming and justifying
love.
without strength] Impotent to deliver ourselves from sin and judgment. The
words are in contrastto the might of the Deliverer.
in due time] That of the Eternal Purpose;“the fulness of the time;” Galatians
4:4. See Mark 1:15.
Christ] In the Gr. this word has a slight emphasis, pointing to the wonderof
such a Deliverer’s appearance.
died] Also emphatic by position. His death is both the supreme proof of Divine
love and the supreme requirement of the Divine Law.
the ungodly] Better, us the ungodly. Same word as Romans 4:5, q. v. Here
probably this intense word is used of all sinners as such; in view of the
contrastedholiness of the Substitute, and also to suggestthat the “impotence”
of Romans 5:6 is not merely negative, but is the refusal (due to moral evil)
truly to love the true God. See on Romans 8:7.
“For” = for the sake of. The specialbearing of the Gr. preposition here used
depends on the context. In itself it does not necessarilyindicate “substitution
in the place of,” “vicariousness.”But the illustration in Romans 5:7 at once
suggeststhat idea; and the preposition neither compels nor excludes it.
Bengel's GnomenHYPERLINK"/romans/5-6.htm"Romans 5:6. Ἔτι, as yet)
This is to be construedwith ὄντων, when we were.—γὰρ, for)The marvellous
love of God is set forth.—ἀσθενῶν, powerless [without strength]) Ἀσθένεια is
that [want of strength] powerlessness whichcharacterisesa mind when made
ashamed(comp. the beginning of Romans 5:5) which [powerlessness]is
opposedto glorying [Romans 5:2-3] (comp. notes on 2 Corinthians 11:30);we
have the antithetic word at Romans 5:11, [we glory (joy) in God] where this

paragraph also, which begins with the words, being without strength, returns
in a circle to the point, from which it started. There was powerlessness, and
that a deadly powerlessness(comp. 1 Corinthians 15:43), on the part of—
The ungodly,
}
the opposite of whom, respectively, are
Sinners,
The righteous
Enemies,
The reconciled.
See on the powerlessness andon the strength of glorying [i.e., the
powerlessnessofthe ungodly, and the strength of glorying of the righteous]
Psalm68:2, and the following verses;[Psalm 71:16, Psalm104:35]Isaiah
33:24, Isaiah45:24; 1 Corinthians 1:31; Hebrews 2:15. Add the verbal
parallelism, 2 Corinthians 11:21.—κατὰκαιρὸνἀπέθανε, in due time died)
,νὸριακ ὰτακ , ‫בעתה‬Isaiah60:22. When our powerlessnesshadreachedits
highest point, then Christ died, at the time which God had previously
determined, and in such a manner, that He died neither too soonnor too late
(comp. the expressionin the time that now is [at this time] ch. 4:26), and was
not held too long [longer than was needful] under the powerof death. Paul
fixes the limits [of the due time] and he cannotspeak in this passageofthe
death of Christ, without, at the same time, thinking of the counselof GOD,
and of the resurrectionof Christ, Romans 5:10, ch. Romans 4:25, Romans
8:34. The question, why Christ did not come sooner, is not an idle question;
see Hebrews 9:26; Galatians 4:4; Ephesians 1:10; Mark 1:15; Mark 12:6, just
as also the question, why the law was not given sooner, is no idle question,
Romans 5:14.Goodmen.{
Pulpit CommentaryVerses 6, 7. - For when we were yet without strength, in
due time Christ died for the ungodly. For scarcelyfor a righteous man will
one die: yet (literally,for) peradventure for the good man some would even
dare to die. The generalpurport of ver. 7 is obvious, viz. to show how Christ's

death for the ungodly transcends all human instances of self-sacrificefor
others. But the exact import of the language usedis not equally plain. That of
the first clause, indeed, and its connectionwith what precedes, presents no
difficulty. The meaning is that Christ's dying for the ungodly is a proof of love
beyond what is common among men. The secondclause seems to be added as
a concessionofwhat some men may perhaps sometimes be capable cf. It is
introduced by a secondγὰρ (this being the reading of all the manuscripts),
which may be meant as exceptive, "I do not press this without exception,"
being understood. So Alford; and in this case the "yet" of the Authorized
Version, or though, may give its meaning. Or it may be connectedwith μόλις,
thus: "Scarcely, I say, for there may possibly be cases,"etc. Butwhat is the
distinction betweenδικαίου in the first clause and τοῦ ἀγαθοῦ in the second?
Some interpreters say that there is none, the intention being simply to express
the possibility of human self-sacrifice forone that is goodor righteous in some
rare cases. Butthe change of the word, which would, according to this view,
be purposeless, and still more the insertion of the article before ἀγαθοῦ,
forbids this interpretation. One view is that τοῦ ἀγαθοῦ is neuter, meaning
that, though for a righteous individual one can hardly be found to be willing
to die, yet for the cause ofgood, for what a man regards as the highestgood,
or pro bone publico (it might be), such self-sacrificemay be possible;This
view is tenable, though againstit is the fact that death in behalf of persons is
being spokenof all along. The remaining and most commonly acceptedview is
that by "the goodman" (the article pointing him out generally as a well-
known type of character)is meant the beneficent - one who inspires
attachment and devotion - as opposedto one who is merely just. Cicero ('De
Off.,' 3:15) is quoted in support of this distinction betweenthe words:"Si vir
bonus is estqui prodestquibus potest, nemini nocet, recte justum virum,
bonum non facile reperiemus." Tholuck quotes, as a Greek instance, Κῦρον
ἀνακαλοῦντες τὸνεὐεργέτηντὸν ἄνδρα τὸν ἀγαθόν(AElian, 'Var. Histor.,'
3:17). Possiblythe term ὁ ἀγαθὸς would have a well-understoodmeaning to
the readers of the Epistle, which is not equally obvious to us.
Vincent's Word StudiesForthe ungodly (ὑπὲρ ἀσεβῶν)
It is much disputed whether ὑπέρ on behalf of, is ever equivalent to ἀντί
instead of. The classicalwriters furnish instances where the meanings seemto
be interchanged. Thus Xenophon: "Seuthes asked, Wouldstthou, Episthenes,
die for this one (ὑπὲρ τούτου)?"Seuthes askedthe 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 answerfor yourself, I must answerfor you (ὐπὲρ σοῦ)." In the

New TestamentPlm 1:13 is cited; ὑπὲρ σου, A.V., in thy stead; Rev., in thy
behalf. So 1 Corinthians 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 localmeaning, over the dead.
None of these passagescanbe regardedas decisive. The most that canbe said
is that ὑπέρ borders on the meaning of ἀντί. Instead of is urged largelyon
dogmatic grounds. In the greatmajority of passagesthe 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,
Galatians 3:13; Romans 14:15;1 Peter3:18, ὑπέρ characterizes the more
indefinite and generalproposition - Christ died on behalf of - leaving the
peculiar sense ofin behalf of undetermined, and to be settled by other
passages. The meaning instead of may be included in it, but only inferentially.
Godetsays: "The preposition cansignify only in behalf of. It refers to the end,
not at all to the mode of the work of redemption."
Ungodly
The radicalidea of the word is, want of reverence or of piety.
PRECEPT AUSTIN RESOURCES
For Whom Did Christ Die? BY SPURGEON
“Christ died for the ungodly.”
Romans 5:6
Our race is like the nation of Israel. Its whole head is sick and its whole heart
faint. Such unconverted men are you! Only there, in this darker shade in your
picture, we see that your condition is not only your calamity, but your fault. In
other diseases men are grievedat their sickness–butthis is the worst feature in
your case–youlove the evil which is destroying you! In addition to the pity
which your case demands, no little blame must be measured out to you–you
are without will for that which is good. Your “cannot,” means “will not.”
Your inability is not physical but moral–notthat of the blind who cannot see
for want of eyes–butof the willingly ignorant who refuse to look!

While man is in this condition, Jesus interposes forhis salvation. “When we
were yet without strength, in due time Christ died for the ungodly.” “While
we were yet sinners, Christ died for us,” according to “His great love
wherewith He loved us, even when we were dead in trespassesand sins.” The
pith of my sermonwill be an endeavorto declare that the reasonofChrist’s
dying for us did not lie in our excellence–butwhere sin abounded Divine
Grace did much more abound. The persons for whom Jesus died were viewed
by Him as the opposite of good. He came into the world to save those who are
guilty before God, or, in the words of our text, “Christ died for the ungodly.”
Now to our business. We shall dwell first upon the fact–“Christdied for the
ungodly.” Then we shall considerthe plain inferences from that fact. And,
thirdly, proceedto think and speak ofthe proclamationof this simple but
wondrous Truth of God. I. First, here is THE FACT–“Christdied for the
ungodly.” Neverdid the human ear listen to a more astoundingand yet
cheering Truth! Angels desire to look into it. And if men were wise, they
would ponder it day and night. Jesus, the Son of God! Himself God over all!
The infinitely glorious One! Creatorof Heaven and earth–outof love to men
stoopedto become a Man and die! Christ, the thrice holy God, the pure-
hearted Man in whom there was no sin and could be none, espousedthe cause
of the wicked!Jesus, whosedoctrine makes deadly war on sin, whose Spirit is
the destroyerof evil, whose whole Selfabhors iniquity, whose SecondAdvent
will prove His indignation againsttransgression–yetundertook the cause of
the impious–and even unto death pursued their salvation!
The Christ of God, though He had no part or lot in the Fall and the sin which
has arisenout of it, has died to redeem us from its penalty and, like the
Psalmist, He can cry, “Then I restoredthat which I took not away.” Let all
holy beings judge whether this is not the miracle of miracles!Christ, the name
given to our Lord, is an expressive word. It means “Anointed One,” and
indicates that He was sentupon a Divine errand, commissionedby supreme
Authority. The Lord Jehovahsaid of old, “I have laid help upon One that is
mighty. I have exalted One chosenout of the people.” And again, “I have
given Him as a Covenant to the people, a Leader and Commander to the
people.” Jesus was both setapart to this work and qualified for it by the
anointing of the Holy Spirit. He is no unauthorized Savior, no amateur
Deliverer, but an Ambassadorclothed with unbounded power from the great
King!
He is a Redeemerwith full credentials from the Father! It is this ordained and
appointed Saviorwho has “died for the ungodly.” Remember this, you
ungodly! Consider wellwho it was that came to lay down His life for such as

you are! The text says Christ died. He did a greatdeal besides dying, but the
crowning act of His careeroflove for the ungodly, and that which rendered
all the rest available to them, was His death for them. He actually gave up the
ghost, not in fiction, but in fact. He laid down His life for us, breathing out His
soul, evenas other men do when they expire. That it might be indisputably
clearthat He was really dead, His heart was pierced with the soldier’s spear
and out of it came blood and water. The Romangovernor would not have
allowedthe body to be removed from the Cross had he not been duly
convinced that Jesus was, indeed, dead.
His relatives and friends who wrapped Him in linen and laid Him in Joseph’s
tomb were sorrowfully sure that all that lay before them was a corpse. The
Christ really died. And in saying that, we mean that He suffered all the pangs
incident to death–only He endured much more and worse, forHis was a death
of peculiar pain and shame–andit was not only attended by the forsaking of
man, but by the departure of His God! That cry, “My God, My God! Why
have You forsakenMe?” wasthe innermost blackness ofthe thick darkness of
death! Our Lord’s death was penal–inflicted upon Him by Divine Justice–and
rightly so, for on Him lay our iniquities–and therefore on Him must lay the
suffering. “It pleasedthe Fatherto bruise Him; He has put Him to grief.”
He died under circumstances whichmade His death most terrible.
Condemned to a felon’s gallows, He was crucified amid a mob of jesters, with
few sympathizing eyes to gaze upon Him. He bore the gaze of malice and the
glance of scorn. He was hooted and jeered by a ribald throng who were
cruelly inventive in their taunts and blasphemies. There He hung, bleeding
from many wounds, exposedto the sun, burning with fever and devoured with
thirst. He was under every circumstance ofcontumely, pain and utter
wretchedness. His death was, of all deaths, the most deadly death. And
emphatically, “Christ died.”
But the pith of the text comes here, that, “Christ died for the ungodly.” He did
not for the righteous, nor for the reverent and devout, but for the ungodly.
Look at the original word and you will find that it has the meaning of
“impious, irreligious, and wicked.” Our translationis by no means too strong,
but scarcelyexpressive enough!To be ungodly, or godless, is to be in a
dreadful state. But as use has softenedthe expression, perhaps you will see the
sense more clearly if I read it, “Christdied for the impious”–for those who
have no reverence for God. Christ died for the godless, who, having castoff
God, castoff with Him all love for that which is right. I do not know a word
that could more fitly describe the most irreligious of mankind than the
original word in this text. And I believe it is used on purpose by the Spirit of

God to convey to us the Truth, which we are always slow to receive, that
Christ did not die because men were good, or would be good, but died for
them as ungodly–or, in other words–“He came to seek andto save that which
was lost.”
Observe, then, that when the Son of God determined to die for men, He
viewed them as ungodly and far from God by wickedworks. In casting His
eyes over our race, He did not say, “Here and there I see spirits of nobler
mold–pure, truthful, truth-seeking, brave, disinterested and just–therefore,
because ofthese choice ones, I will die for this fallen race.” No, but looking on
them all, He whose judgment is Infallible returned this verdict–“Theyare all
gone out of the way. They have altogetherbecome unprofitable. There is none
that does good, no, not one.” Putting them down at that estimate, and nothing
better, Christ died for them!
He did not please Himself with some rosy dream of a superior race yet to
come, when the age ofiron should give place to the age of gold–some halcyon
period of human development in which civilization would banish crime–and
wisdom would conduct man back to God. Full well He knew that, left to itself,
the world would grow worse and worse, andthat by its very wisdom it would
darken its own eyes!It was not because a goldenage would come by natural
progress, but just because sucha thing was impossible, unless He died to
procure it, that Jesus died for a race which, apart from Him, could only
develop into deeperdamnation! Jesus viewedus as we really were, not as our
pride fancies us to be! He saw us to be without God, enemies to our own
Creator, dead in trespassesandsins, corrupt and set on mischief! And even in
our occasionalcry for good, searching for it with blind judgment and
prejudiced heart so that we put bitter for sweetand sweetfor bitter, He saw
that in us was no goodthing, but every possible evil, so that we were lost–
utterly, helplessly, hopelesslylost apart from Him.
Yet, viewing us as in that Graceless andGodless plight and condition, He died
for us! I would have you remember that the view under which Jesus beheld us
was not only the true one, but, for us, the kindly one. Had it been written that
Christ died for the better sort, then eachtroubled spirit would have inferred,
“He died not for me.” Had the merit of His death been the perquisite of
honesty, where would have been the dying thief? If of chastity, where the
woman that loved much? If of courageous fidelity, how would it have fared
with the Apostles, for they all forsook Him and fled? There are times when the
bravest man trembles lest he should be found a coward. He has the most
disinterestedfrets about the selfishness ofhis heart and fears the most pure
would be staggeredby his impurity! Where, then, would have been hope for

one of us if the Gospelhad been only another form of Law and the benefits of
the Cross had been reservedas the rewards of virtue?
The Gospeldoes not come to us as a premium for virtue, but it presents us
with forgiveness forsin. It is not a reward for health, but a medicine for
sickness. Therefore,to meet all cases, itputs us down at our worstand, like
the goodSamaritanwith the wounded traveler, it comes to us where we are.
“Christ died for the impious” is a greatnet which takes in even the leviathan
sinner–and of all the innumerable creeping sinners which swarmthe sea of
sin–there is not one kind which this greatnet does not encompass!Let us note
well that in this condition lay the need of our race that Christ should die. I do
not see how it could have been written, “Christ died for the good.” To what
end for the good? Why would He need to die for them? If men are perfect,
does God need to be reconciledto them? Was He ever opposedto holy beings?
Impossible!
On the other hand, were the goodever the enemies of God? If there are such,
would they not of necessitybe His friends? If man is by nature just with God,
to what end should the Savior die? “The Just for the unjust,” I can
understand. But the “Justdying for the just” were a double injustice–an
injustice that the just should be punished at all–and another injustice that the
Just should be punished for them. Oh no! If Christ died, it must be because
there was a penalty to be paid for sin committed. Therefore He must have
died for those who had committed sin. If Christ died, it must have been
because “a fountain filled with blood” was necessaryfor the cleansing awayof
heinous stains. Therefore it must have been for those who are defiled.
Suppose there should be found anywhere in this world an unfallen man–
perfectly innocent of all actualsin and free from any tendency to it? Then
there would be a superfluity of cruelty in the crucifixion of the innocent Christ
for such an individual! What need has he that Christ should die for him, when
he has in his own innocence the right to live? If there is found beneath the
covering of Heaven an individual who, notwithstanding some former slips and
flaws, can, by future diligence, completely justify himself before God, then it is
clearthat there is no need for Christ to die for him, either! I would not insult
him by telling him that Christ died for him, for he would reply to me, “Why
did He? Cannot I make myself just without Him?” In the very nature of
things it must be so, that if Christ Jesus dies, He must die for the ungodly.
Such agonies as His would not have been endured had there not been a cause.
And what cause could there have been but sin? Some have said that Jesus died
as our example–but that is not altogethertrue. Christ’s death is not absolutely
an example for men, for it was a march into a region of which He said, “You

cannot follow Me now.” His life was our example, but not His death in all
respects, forwe are, by no means, bound to surrender ourselves voluntarily to
our enemies as He did–we are told that when persecutedin one city, we are to
flee to another. To be willing to die for the Truth of God is a most Christly
thing, and in that Jesus is our example. But into the winepress whichHe trod–
it is not ours to enter–the voluntary element which was peculiar to His death
renders it inimitable.
He said, “I lay down My life of Myself; no man takes it from Me, but I lay it
down of Myself.” One word of His would have delivered Him from His foes.
He had but to say, “Be gone!” and the Roman guards would have fled like
chaff before the wind! He died because He willed to do so. Of His own accord
He yielded up His spirit to the Father. It had to be as an Atonement for the
guilty. It could not have been as an example, for no man is bound, voluntarily,
to die. Both the dictates of Nature and the command of the Law require us to
preserve our lives. “You shall not kill,” means, “You shall not voluntarily give
up your own life any more than take the life of another.” Jesus stoodin a
specialposition and, therefore, He died. But His example would have been
complete enough without His death, had it not been for the peculiar office
which He had undertaken.
We may fairly conclude that Christ died for men who neededsuch a death
and, as the gooddid not need it for an example–andin fact it is not an
example to them–He must have died for the ungodly. The sum of our text is
this–all the benefits resulting from the Redeemer’s passionand from all the
works that followedupon it, are for those who, by nature, are ungodly. His
Gospelis that sinners believing in Him are saved. His sacrifice has put away
sin from all who trust Him and, therefore, it was offered for those who had sin
upon them. “He rose againfor our justification,” but certainly not for the
justification of those who can be justified by their own works!He ascendedon
high and, we are told, He “receivedgifts for men, yes, for the rebellious, also.”
He lives to intercede and Isaiahtells us that, “He made intercessionforthe
transgressors.”
The aim of His death, Resurrection, Ascensionand eternallife is for the sinful
sons of men. His death has brought pardon, but it cannotbe pardon for those
who have no sin–pardon is only for the guilty. He is exalted on high “to give
repentance,” but surely not to give repentance to those who have never sinned
and have nothing to repent of! Repentance and remissionboth imply previous
guilt in those who receive them. Unless, then, these gifts of the exalted Savior
are mere shams and superfluities, they must be meant for the really guilty.
From His side there flowedout wateras wellas blood–the water is intended to

cleanse polluted Nature, then certainly not the nature of the sinless, but the
nature of the impure–and so both blood and waterflowed for sinners who
need the double purification.
Today the Holy Spirit regenerates menas the result of the Redeemer’s death.
And who canbe regeneratedbut those who need a new heart and a right
spirit? To regenerate the already pure and innocent would be ridiculous!
Regenerationis a work which creates life where there was formerly death. It
gives a heart of flesh to those whose hearts were originally stone and implants
the love of holiness where sin once had sole dominion. Conversionis also
another gift which comes through His death–but does He turn those whose
faces are alreadyin the right direction? It cannot be! He converts the sinner
from the error of his ways. He turns the disobedient into the right way. He
leads the stray sheepback to the fold.
Adoption is anothergift which comes to us by the Cross. Does the Lord adopt
those who are alreadyHis sons by nature? If children already, what room is
there for adoption? No, but the grand act of Divine love is that which takes
those who are “children of wrath, even as others,” and by SovereignGrace
puts them among the children and makes them “heirs of God, joint heirs with
Jesus Christ.” TodayI see the Good Shepherd in all the energy of His mighty
love going forth into the dreadful wilderness. Forwhom is He gone forth? For
the 99 who feed at home? No, but into the desertHis love sends Him, over hill
and dale, to seek the one lostsheep which has gone astray!
Behold, I see Him awakening His Church, like a goodhousewife, to cleanse
her house. With the bosom of the Law she sweeps and with the candle of the
Word she searches, and what for? For those bright new coinedpieces fresh
from the mint which glitter safely in her purse? Assuredly not! But for that
lost piece which has rolled awayinto the dust and lies hidden in the dark
corner. And lo! Grandestof all visions!I see the Eternal Father, Himself, in
the infinity of His love, going forth in haste to meet a returning child! And
whom does He go to meet? The elder brother returning from the field,
bringing his sheaves withhim? An Esauwho has brought him savorymeat
such as his soul loves? A Josephwhose godly life has made him lord over all
Egypt?
No, the Fatherleaves His home to meet a returning Prodigalwho has
companied with harlots and groveledamong swine! He who comes back to
Him is in disgracefulrags and disgusting filthiness! It is on a sinner’s neck
that the Father weeps!It is on a guilty cheek that He sets His kisses!It is for
an unworthy one that the fatted calf is killed and the best robe is worn! And
the house is made merry with music and with dancing for him! Yes, tell it, and

let it ring round earth and Heaven–Christdied for the ungodly! Mercy seeks
the guilty! Grace has to do with the impious, the irreligious and the wicked!
The Physicianhas not come to heal the healthy, but to heal the sick!The great
Philanthropist has not come to bless the rich and the great, but the captive
and the prisoner! He puts down the mighty from their seats, forHe is a stern
leveler! He has come to lift the beggarfrom the dunghill and to sethim among
princes, even the princes of His people!
Sing, then, with the holy Virgin, and let your song be loud and sweet–“He has
filled the hungry with good things, but the rich He has sent awayempty.”
“This is a faithful saying and worthy of all acceptation, thatJesus Christ came
into the world to save sinners.” “He is able to save to the uttermost them that
come unto God by Him, seeing He ever lives to make intercessionfor them.”
O you guilty ones, believe in Him and live!
II. Let us now considerTHE PLAIN INFERENCESFROM THE FACT. Let
me have your hearts as well as your ears, especiallythose of you who are not
yet saved, for I desire you to be blessedby the Truths uttered. And oh, may
the Spirit of God cause it to be so!It is clearthat those of you who are
ungodly–and if you are unconverted you are that–are in greatdanger. Jesus
would not interpose His life and bear the bloody sweatand crownof thorns,
the nails, the spear, the unmitigated scorn and death, itself, if there were not
solemn need and imminent peril! There is danger, solemn danger, for you!
You are already under the wrath of God. You will soondie and then, as surely
as you live, you will be lost, and lost forever! As certain as the righteous will
enter into everlasting life, you will be driven into everlasting punishment. The
Cross is the danger signalto you. It warns you that if God sparednot His only
Son, He will not spare you! It is the lighthouse seton the rocks of sin to warn
you that swift and sure destruction awaits you if you continue to rebel against
the Lord. Hell is an awful place or Jesus had not needed to suffer such infinite
agonies to save us from it.
It is also fairly to be inferred that out of this danger only Christ can deliver
the ungodly–and He only through His death. If a less price than that of the life
of the Son of God could have redeemedmen, we would have been spared.
When a country is at warand you see a mother give up her only boy to fight
her country’s battles–heronly well-beloved, blameless son–youknow that the
battle must be raging very fiercely and that the country is in stern danger.
For, if she could find a substitute for him, though she gave all her wealth, she
would lavish it freely to spare her darling. If she were certainthat in his heart
a bullet would find its target, she must have strong love for her country–and
her country must be in dire straits before she would bid him go.

If, then, “God sparednot His Son, but freely delivered Him up for us all,”
there must have been a dread necessityfor it. It must have stood thus–either
He die, or the sinner must, or Justice must–and since Justice could not, and
the Fatherdesired that the sinner should not, then Christ must. And so He
did. Oh, miracle of love! I tell you, Sinners, you cannothelp yourselves, nor
can all the priests of Rome or Oxford help you! Let them perform their antics
as they may, Jesus, alone, cansave!And that only by His death! There on the
bloody tree hangs all man’s hope. If you enter Heaven it must be by force of
the Incarnate God’s bleeding out his life for you! You are in such peril that
only the pierced hands canlift you out of it. Look to Him, at once, I pray,
before the proud waters go over your soul!
Then let it be noticed–andthis is the point I want constantlyto keepbefore
your view–thatJesus died out of pure pity. He must have died out of the most
gratuitous benevolence to the undeserving, because the characterof those for
whom He died could not have attractedHim, but must have been repulsive to
His holy Soul. The impious, the godless–canChrist love these for their
character? No, He loved them notwithstanding their offenses, lovedthem as
creatures fallen and miserable, loved them according to the multitude of His
lovingkindnesses andtender mercies–frompity–and not from admiration.
Viewing them as ungodly, yet He loved them! This is extraordinary love! I do
not wonderthat some persons are loved by others, for they weara potent
charm in their countenances,their ways are winsome and their characters
charm you into affection–“butGod commends His love towards us in that
while we were yet sinners, Christ died for us.”
He lookedat us and there was not a solitary beauty spot upon us. We were
coveredwith “wounds, bruises and putrefying sores,”distortions, defilements,
pollutions and yet, for all that, Jesus lovedus! He loved us because He would
love us, because His heart was full of pity and He could not let us perish. Pity
moved Him to seek the most needy objects so that His love might display its
utmost ability in lifting men from the lowestdegradationand putting them in
the highestposition of holiness and honor. Observe another inference. If
Christ died for the ungodly, this fact leaves the ungodly no excuse if they do
not come to Him and believe in Him unto salvation. Had it been otherwise
they might have pleaded, “We are not fit to come.” Butyou are ungodly and
Christ died for the ungodly–why not for you?
I hear the reply, “But I have been so very vile.” Yes, you have been impious,
but your sin is not worse than this word, ungodly, will compass. Christ died
for those who were wicked, thoroughly wicked. The Greek word is so
expressive that it must take in your case, howeverwronglyyou have acted.

“But I cannot believe that Christ died for such as I am,” says one. Then, Sir,
mark! I hold you to your words and charge you with contradicting the Eternal
God to His teeth and making Him a liar! Your statementgives God the lie!
The Lord declares that, “Christ died for the ungodly,” and you sayHe did
not! What is that but to make God a liar? How can you expectmercy if you
persist in such proud unbelief? Believe the Divine Revelation!Close in at once
with the Gospel. Forsakeyour sins and believe in the Lord Jesus, and you
shall surely live.
The fact that Christ died for the ungodly renders self-righteousnessa folly.
Why need a man pretend that he is goodif “Christ died for the ungodly”? We
have an orphanage and the qualification for our orphanage is that the child
for whom admission is soughtshall be utterly destitute. I will suppose a widow
trying to show me and my fellow trustees that her boy is a fitting objectfor
the charity. Will she tell us that her child has a rich uncle? Will she enlarge
upon her own capacitiesfor earning a living? Why, this would be to argue
againstherself, and she is much too wise for that, I guarantee you, for she
knows that any such statements would damage, rather than serve, her cause.
So, Sinner, do not pretend to be righteous!Do not dream that you are better
than others, for that is to argue againstyourself! Prove that you are not, by
nature, ungodly, and you prove yourself to be one for whom Jesus did not die!
Jesus comes to make the ungodly godly and the sinful holy–but the raw
material upon which He works is describedin the text, not by its goodness,
but by its badness–itis for the ungodly that Jesus died! “Oh, but if I felt!” Felt
what? Felt something which would make you better? Then you would not so
clearly come under the description here given. If you are destitute of good
feelings, thoughts, hopes and emotions, you are ungodly, and, “Christ died for
the ungodly.” Believe in Him and you shall be saved from that ungodliness.
“Well,” cries out some Pharisaic moralist, “this is dangerous doctrine.” How
so? Would it be dangerous doctrine to saythat physicians exercise their skill
to cure sick people and not healthy ones? Would that encourage sickness?
Would that discourage health? You know better!
You know that to inform the sick of a physician who canheal them is one of
the bestmeans for promoting their cure. If ungodly and impious men would
take heart and run to the Savior, and by Him become cured of impiety and
ungodliness, would not that be a goodthing? Jesus has come to make the
ungodly godly, the impious pious, the wickedobedient and the dishonest
upright! He has not come to save them in their sins, but from their sins–and
this is the best of news for those who are diseasedwith sin. Self-righteousness
is a folly and despair is a crime since Christ died for the ungodly! None are

excluded but those who exclude themselves!This greatgate is setso wide open
that the very worst of men may enter, and you, dear Hearer, may enter now!
I think it is also very evident from our text that when they are saved, the
convertedfind no ground of boasting, for when their hearts are renewedand
made to love God, they cannotsay, “See how goodI am,” because they were
not so by nature–they were ungodly and, as such, Christ died for them.
Whatevergoodness there may be in them after conversionthey ascribe it to
the Grace ofGod, since by nature they were alienatedfrom God and far
removed from righteousness. If the truth of natural depravity is but known
and felt, Free Grace must be believed in–and then all glorying is at an end!
This will also keepthe savedones from thinking lightly of sin. If God had
forgiven sinners without an Atonement, they might have thought little of
transgression. But now that pardon comes to them through the bitter griefs of
their Redeemer, they cannot but see it to be an exceedinglygreatevil.
When we look to Jesus dying on the Cross we end our dalliance with sin and
utterly abhor the cause ofso greatsuffering to so dear a Savior. Every wound
of Jesus is an argument againstsin. We never know the full evil of our
iniquities till we see what it costthe Redeemerto put them away!Salvation by
the death of Christ is the strongestconceivable promoterof all the things
which are pure, honest, lovely and of goodreport. It makes sin so loathsome
that the saved one cannot take up even its name without dread. “I will take
awaythe name of Baalout of your mouth.” He looks upon it as we should
regard a knife rusted with gore with which some villain had killed our
mother, our wife or child! Could we play with it? Could we bear it about our
persons or endure it in our sight? No, accursedthing! Stained with the heart’s
blood of my Beloved, I would gladly fling you into the bottomless abyss!Sin is
that daggerwhich stabbed the Savior’s heart and therefore must be the
abomination of every man who has been redeemed by the atoning Sacrifice.
To close this point. Christ’s death for the ungodly is the grandestargument to
make the ungodly love Him when they are saved. To love Christ is the
mainspring of obedience in men–how shall men be led to love Him? If you
would grow love, you must sow love. Go, then, and let men know the love of
Christ to sinners, and they will, by Divine Grace, be moved to love Him in
return. No doubt all of us require to know the threats of the wrath of God–but
that which soonertouches my heart is Christ’s free love to an unworthy one
like myself. When my sins seemblackestto me, and yet I know that through
Christ’s death I am forgiven, this blest assurance melts me down–
“If You had bid Your thunders roll,
And lightning flash, to blast my soul,

I still had stubborn been.
But mercy has my heart subdued,
A bleeding Savior I have view’d,
And now I hate my sin.”
I have heard of a soldierwho had been put in prison for drunkenness and
insubordination severaltimes and he hadbefore the commanding officer, who
said to him, “My Man, I have tried everything in the martial code with you
exceptshooting you. You have been imprisoned and whipped, but nothing has
changedyou. I am determined to try something else with you. You have
causedus a greatdeal of trouble and anxiety, and you seemresolvedto do so
still. I shall, therefore, change my plans with you–I shall neither fine you, flog
you, nor imprison you–I will see what kindness will do, and therefore I fully
and freely forgive you.” The man burst into tears, for he reckoned on a round
number of lashes and had steeledhimself to bear them. But when he found he
was to be forgiven and set free, he said, “Sir, you shall not have to find fault
with me again.”
Mercy wonhis heart. Now, Sinner, in that fashion Godis dealing with you!
Greatsinners! Ungodly sinners! God says, “My thoughts are not your
thoughts, neither are My ways your ways. I have threatenedyou and you
hardened your hearts againstMe. Therefore, come now, and let us reason
together–thoughyour sins are as scarlet, they shall be as white as snow.
Though they are red like crimson, they shall be as wool.” “Well,” says one, “I
am afraid if you talk to sinners like that, they will go and sin more and more.”
Yes, there are brutes everywhere who can be so unnatural as to sin because
Grace abounds, but I bless God there is such a thing as the influence of love!
And I am rejoicedthat many feelthe force of it and yield to the conquering
arms of amazing Grace. The Spirit of God wins the day by such arguments as
these!Love is the greatbattering ram which opens gates of brass!
When the Lord says, “I have blotted out your transgressionslike a cloud, and
like a thick cloud your iniquities,” then the man is moved to repentance. I can
tell you hundreds and thousands of cases in which this infinite love has done
all the goodthat morality, itself, could ask to have done. It has changedthe
heart and turned the entire current of the man’s nature from sin to
righteousness. The sinner has believed, repented, turned from his evil ways,
and become zealous for holiness!Looking to Jesus he has felt his sin forgiven
and he has become a new man, to lead a new life! God grant it may be so, this
morning, and He shall have all the glory of it.
III. So now we must close–andthis is the last point–THE PROCLAMATION
OF THIS FACT that “Christ died for the ungodly.” I would not mind if I

were condemned to live 50 years more and never to be allowedto speak but
these five words, if I might be allowedto utter them in the earof every man,
woman and child who lives–“CHRISTDIED FOR THE UNGODLY!” It is
the bestmessage thateven angels could bring to men! In the proclamation of
this, the whole Church ought to take its share. Those of us who canaddress
thousands should be diligent to cry aloud–“Christdied for the ungodly.” But
those of you who can only speak to one, or write a letter to one, must keepon
at this–“Christdied for the ungodly.” Shout it out, or whisper it out! Print it
in capital letters, or write it in a lady’s hand–“Christ died for the ungodly.”
Speak it solemnly! It is not a thing for jest. Speak it joyfully! It is not a theme
for sorrow, but for joy! Speak it firmly. It is an indisputable fact. Facts of
science, as they callthem, are always questioned–this is unquestionable!
Speak it earnestly, for if there is any Truth of God which ought to arouse a
man’s soul, it is this–“Christdied for the ungodly.” Speak it where the
ungodly live–and that is at your own house. Speak it, also, down in the dark
corners of the city, in the haunts of debauchery, in the home of the thief, in the
den of the depraved. Tellit in the jail and sit down at the dying bed and read
in a tender whisper–“Christdied for the ungodly.” When you pass the harlot
in the street, do not give a toss with that proud head of yours, but remember
that “Christ died for the ungodly.” And when you remember those that
injured you, say no bitter word, but hold your tongue and remember, “Christ
died for the ungodly.”
Make this forever the message ofyour life–“Christdied for the ungodly.”
And, oh, dear Friends, you that are not saved, take care that you receive this
message. Believe it! Go to God with this on your tongue–“Lordsave me, for
Christ died for the ungodly and I am one of them.” Fling yourself right on to
this as a man commits himself to his lifebelt amid the surging billows. “But I
do not feel,” says one. Trust not your feelings if you do, but with no feelings
and no hopes of your own, cling desperatelyto this, “Christ died for the
ungodly.” The transforming, elevating, spiritualizing, moralizing, sanctifying
powerof this great factyou shall soonknow and be no more ungodly! But
first, as ungodly, rest on this, “Christ died for the ungodly.”
Accept this Truth, my dear Hearer, and you are saved! I do not mean, merely,
that you will be pardoned. I do not mean that you will enter Heaven. I mean
much more! I mean that you will have a new heart! You will be saved from
the love of sin, savedfrom drunkenness, saved from uncleanness, savedfrom
blasphemy, saved from dishonesty. “Christ died for the ungodly”–if that is
really known and trusted in, it will open in your soulnew springs of living
waterwhich will cleanse the Augean stable of your nature and make a temple

of God of that which was before a den of thieves! The mercy of God through
the death of Jesus Christ–anda new era in your life’s history–will at once
commence!Having put this as plainly as I know how, and having guarded my
speechto prevent there being anything like a flowery sentence in it. Having
tried to put this as clearly as daylight, itself–that“Christ died for the
ungodly”–if your ears refuse the precious blessings that come through the
dying Christ, your blood is on your own heads, for there is no other wayof
salvationfor anyone among you!
Whether you rejector acceptthis, I am clear. But oh, do not reject it, for it is
your life! If the Sonof Goddies for sinners and sinners rejectHis blood, they
have committed the most heinous offense possible!I will not venture to affirm,
but I do suggestthat the devils in Hell are not capable of so greata stretch of
criminality as is involved in the rejectionof the Sacrifice of Jesus Christ. Here
lies the highest love–the Incarnate God bleeds to death to save men–but men
hate God so much that they will not even have Him as He dies to save them!
They will not be reconciledto their Creatorthough He stoops from His
loftiness to the depth of woe in the Personof His Sonon their behalf! This is
depravity, indeed, and desperatenessofrebellion! God grant that you may not
be guilty of it! There canbe no fiercer flame of wrath than that which will
break forth from love that has been trampled upon–when men have put from
them eternal life–and done despite to the Lamb of God!
“Oh,” says one, “would God I could believe!” “Sir, what difficulty is there in
it? Is it hard to believe the Truth? Dare you belie your God? Are you steeling
your heart to such desperatenessthat you will call your God a liar?” “No, I
believe Christ died for the ungodly,” says one, “but I want to know how to get
the merit of that death applied to my own soul.” You may, then, for here it is–
“He that believes in Him”–that is, he that trusts in Him, “is not condemned.”
Here is the Gospeland the whole of it–“He that believes and is baptized shall
be saved. He that believes not shall be damned.” I am but a poor weak man
like yourselves, but my Gospelis not weak!And it would be no strongerif one
of “the mailed cherubim, or accorded seraphim” could take the platform and
stand here instead of me! He could tell you no better news!
God, in condescensionto your weakness,has chosenone of your fellow
mortals to bear to you this messageofinfinite affection. Do not rejectit! By
your souls'value, by their immortality, by the hope of Heavenand by the
dread of Hell, lay hold upon eternallife! And by the fear that this may be your
last day on earth, yes, and this evening your last hour, I do beseechyou, now,
“stealawayto Jesus.”There is life in a look at the Crucified One! There is life
at this moment for you. Look to Him now and live! Amen. PORTIONSOF

SCRIPTURE READ BEFORESERMON–Ezekiel16:1-14;Romans 5:1-
11.HYMNS FROM “OUR OWN HYMN BOOK”–174,502 (vs. 4, 5, 6), 553.
BRUCE HURT MD
Romans 5:6 For while we were still helpless, at the right time Christ died for the ungodly.
(NASB: Lockman)
Greek: eti gar Christos onton (PAPMPG) hemon asthenon eti kata kairon huper asebon
apethanen. (3SAAI)
Amplified: While we were yet in weakness [powerless to help ourselves], at the fitting
time Christ died for (in behalf of) the ungodly. (Amplified Bible - Lockman)
Barclay: While we were still helpless, in God’s good time, Christ died for the ungodly.
NIV: You see, at just the right time, when we were still powerless, Christ died for the
ungodly. (NIV - IBS)
NLT: When we were utterly helpless, Christ came at just the right time and died for us
sinners. (NLT - Tyndale House)
Phillips: And we can see that it was while we were powerless to help ourselves that
Christ died for sinful men. (Phillips: Touchstone)
Wuest: "For when we were yet without strength, in a strategic season, Christ instead of
and in behalf of those who do not have reverence for God and are devoid of piety, died"
Young's Literal: For in our being still ailing, Christ in due time did die for the impious;
FOR WHILE WE WERE STILL HELPLESS: eti gar Christos onton (PAPMPGen) hemon
asthenon:
• Ezek 16:4, 5, 6, 7, 8; Eph 2:1, 2, 3, 4, 5; Col 2:13; Titus 3:3, 4, 5
• La 1:6; Da 11:15
• Romans 5 Resources - Multiple Sermons and Commentaries
HELPLESS BUT NOT
HOPELESS
For (1063) (gar) introduces Paul's explanation of why the pouring out of God's love assures
believers of hope (absolute assurance). In other words, if after reading the previous verse on the
pouring out of the love of God in our hearts, you would still ask "But Paul, how do we know His
love?". Paul's answer in summary form would be "by His death". And so Christ's death becomes
the major subject the apostle expounds in the following verses.
Note that in Romans 5:6 God makes this demonstration of His love…
(1) While we were helpless
(2) At the right time

(3) For the ungodly
Were (5607) (on) is in the present tense, indicating this was our continual state.
The progression in Paul's thought is something like the following - It's hard to love the weak and
powerless, but when those same people are also ungodly (opposed to all that God stands for) that
kind of love is amazing. The love of God is without any cause outside of Himself.
Still helpless - still without strength; utterly helpless with no way of escape; still ailing; still sick
(sin sick); unable to help ourselves; still powerless and too weak to help ourselves, totally unable
to rescue ourselves from the effects of the fall. Helpless in this context emphasizes moral frailty
rather than physical weakness. We were quite powerless to help ourselves or even to understand.
But a natural man does not accept the things of the Spirit of God; for they are foolishness
to him, and he cannot understand them, because they are spiritually appraised. (1 Cor
2:14)
In short we were up a creek without a paddle and did not even understand our abysmal
predicament. But God’s love triumphed where human power (and understanding) failed.
Haldane adds that…Christ died for us while we were unable to obey Him, and without ability to
save ourselves. This weakness or inability is no doubt sinful; but it is our inability, not our guilt,
that the Apostle here designates. When we were unable to keep the law of God, or do anything
towards our deliverance from Divine wrath, Christ interposed, and died for those whom He came
to redeem. (Romans 5 Commentary)
Charles Hodge draws an important distinction writing…The objection that the church doctrine
represents the death of Christ as procuring the love of an unloving God is without a shadow of
foundation. The Scriptures represent God’s love to sinners as independent of the work of Christ,
and as preceding it. He loved us so much that he gave his one and only Son to reconcile our
salvation with his justice. (Romans 5 Commentary)
Helpless (772) (asthenes from a = without + sthénos = strength, bodily vigor) (See study of
related verb astheneo - note the concentration of asthenes/astheneo in the epistles to the
Corinthians - almost 50% of NT uses) is literally without strength or bodily vigor. Asthenes
describes one's state of limited capacity to do or be something and is used literally of physical
weakness (most of the uses in the Gospels) and figuratively of weakness in the spiritual arena
(weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, Heb 7:18], etc)
and thus powerlessness to produce results.
Sanday and Headlam write that asthenes in Romans 5:6 means "incapable of working out any
righteousness for ourselves (in loc.)."
Godet adds that asthenes in Romans 5:6…expresses total incapacity for good, the want of all
moral life, such as is healthy and fruitful in good works. It was certainly not a state fitted to win
for us the sympathy of divine holiness. On the contrary, the spectacle of a race plunged in such
shameful impotence was disgusting to it. (Romans 5:1-11 The Certainty of Final Salvation for
Believers)
The following is a summary the nuances of meaning of asthenes (modified from BDAG)…
(1) Pertaining to suffering from a debilitating illness - sick, ill
(2) Pertaining to experiencing some incapacity or limitation - weak

a) Of physical weakness - the flesh is weak = gives up too easily (Mt 26:41, Mark
14:38); weaker vessel = sex (1Peter 3:7); personal appearance is weak = unimpressive
(1Cor 10:10)
b) Of relative ineffectiveness, whether external or inward weak = feeble, ineffectual
(1Cor 4:10); the weaker, less important members (1Cor 12:22); what is weak in (the eyes
of) the world (1Cor 1:27)
c) Of the inner life -
Helpless in a moral sense (Romans 5:6)
Of a weakness in faith, which through lack of advanced knowledge, considers
externals of the greatest importance (1Cor 8:7, 9, 9:10, cp similar use of related
verb astheneo in Romans 14:1 [note]; 14:2)
To those who are weak in faith I became as they are (1Cor 9:22) (Arndt, W.,
Danker, F. W., & Bauer, W. A Greek-English Lexicon of the New Testament and
Other Early Christian Literature)
John MacArthur in his comments on the use of asthenes in 1Thessalonians 5:14 notes that
asthenes is…used in a general sense to describe people who are simply deficient in some way
(e.g., see 1Cor 1:27). Their deficiency may be a lack of education, opportunities, or finances, or
perhaps a physical problem. These people sometimes find it harder to do what is right because of
their “weaknesses.” According to Paul, they need more than encouragement: they actually need
someone to come alongside and help them to do what they need to do. (MacArthur, J., F., Jr,
Mack, W. A., & Master's College. Introduction to Biblical Counseling: Word Pub)
Weak (asthenes) focuses on susceptibility to sin and applies to believers who struggle
with abandoning sin and obeying God’s will… The weak are always impediments and
stumbling blocks to growth and power in the church. (MacArthur, John: 1 & 2
Thessalonians. Moody Press)
Vine in his discussion of asthenes in 1Thessalonians 5:14 adds that…some believers are weak
through lack of knowledge of the will of God, some through lack of courage to trust God; some,
who are timorous or over scrupulous, hesitate to use their liberty in Christ, some, through lack of
stability or purpose, are easily carried away; some lack courage to face, or will to endure;
persecution or criticism; some are unable to control the appetites of the body or the impulses of
the mind. These, and all such as these, are to be the peculiar objects of the shepherd’s care, since,
more than the rest, they need the sympathy and help of those who are of maturer Christian
experience. For characteristic examples of such care see Genesis 33:13, 14; Luke 10:34, 35; John
13:1–17. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)
In regard to being able to save themselves sinful men are weak, unable, strengthless and
powerless. There is nothing sinners can do to save themselves or to remedy their lost condition.
They are in desperate need of a strong Savior!
Jesus declared that…
No one can come to Me, unless the Father who sent Me draws him; and I will raise him
up on the last day. (Jn 6:44)
When we were powerless to escape from our sin, powerless to escape death, powerless to resist
Satan, and powerless to please Him in any way, God amazingly sent His Son to die on our

behalf. Christ died for the ungodly and loved the unlovely. He loved us though there was nothing
loveable in us.
Asthenes is used here in Romans 5:6 in the phrase “while we were still helpless” which is a
reminder of our powerlessness to obtain justification by works as set forth in the passage
[Romans 3:19-4:25]. Sinners were literally “strengthless.” The immediate cause lies in the fact
that we had not received the Holy Spirit, and so had no power to please God.
As Cranfield puts it…He did not wait for us to start helping ourselves, but died for us when we
were altogether helpless.
Barclay writes that…asthenes is the standard Greek adjective for weak. When Christ comes to a
man, he strengthens the weak will, he buttresses the weak resistance, he nerves the feeble arm for
fight, he confirms the weak resolution. Jesus Christ fills our human weakness with his divine
power. (Romans 5 Commentary)
Barnes adds that…The word here (Romans 5:6) used (asthenes) is usually applied to those who
are sick and feeble, deprived of strength by disease, Mt 25:39; Lu 10:9; Ac 4:9; 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.
(Romans 5)
Here are the 25 NT uses of asthenes…
Matthew 25:43 I was a stranger, and you did not invite Me in; naked, and you did not
clothe Me; sick, and in prison, and you did not visit Me.' 44 "Then they themselves also
will answer, saying, 'Lord, when did we see You hungry, or thirsty, or a stranger, or
naked, or sick, or in prison, and did not take care of You?'
Matthew 26:41 "Keep watching and praying, that you may not enter into temptation; the
spirit is willing, but the flesh is weak." (Comment: The meaning of asthenes is thought
by some to refer to the inability of the old nature [the fallen flesh] to obtain success or
victory in the spiritual realm. That is a true statement and could be Jesus' meaning - it's
analogous to the struggle in Romans 7:14-25 where he does not do what he wishes to do,
but does the very thing he does not wish to do - see notes beginning at Romans 7:14)
Mark 14:38 "Keep watching and praying, that you may not come into temptation; the
spirit is willing, but the flesh is weak."
Luke 10:9 and heal those in it who are sick, and say to them, 'The kingdom of God has
come near to you.'
Acts 4:9 if we are on trial today for a benefit done to a sick man, as to how this man has
been made well,
Acts 5:15 to such an extent that they even carried the sick out into the streets, and laid
them on cots and pallets, so that when Peter came by, at least his shadow might fall on
any one of them. 16 And also the people from the cities in the vicinity of Jerusalem were

coming together, bringing people who were sick or afflicted with unclean spirits; and
they were all being healed.
Romans 5:6 (note) For while we were still helpless, at the right time Christ died for the
ungodly.
1 Corinthians 1:25 Because the foolishness of God is wiser than men, and the weakness
of God is stronger than men.
1 Corinthians 1:27 but God has chosen the foolish things of the world to shame the
wise, and God has chosen the weak (destitute of power among men) things of the world
to shame the things which are strong,
1 Corinthians 4:10 We are fools for Christ's sake, but you are prudent in Christ; we are
weak (unable to achieve anything great - relative ineffectiveness, whether external or
inward), but you are strong; you are distinguished, but we are without honor.
1 Corinthians 8:7 However not all men have this knowledge; but some, being
accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their
conscience being weak (lacking in decision and firmness about things lawful and
unlawful - vacillating, hesitating) is defiled.
1 Corinthians 8:9 But take care lest this liberty of yours somehow become a stumbling
block to the weak (lacking in decision about things lawful and unlawful). 10 For if
someone sees you, who have knowledge, dining in an idol's temple, will not his
conscience, if he is weak (lacking in decision about things lawful and unlawful), be
strengthened to eat things sacrificed to idols?
1 Corinthians 9:22 To the weak I became weak, that I might win the weak; I have
become all things to all men, that I may by all means save some.
1 Corinthians 11:30 For this reason many among you are weak and sick, and a number
sleep. (Comment: This use refers to physical weakness short of overt illness and
represents a judgment on believers for taking "communion" in an unworthy manner!
Could this have any relevance to the condition of a believer today who might be
experiencing otherwise unexplained weakness or illness?)
1 Corinthians 12:22 On the contrary, it is much truer that the members of the body
which seem to be weaker (in the sense of "less important") are necessary;
2 Corinthians 10:10 For they say, "His letters are weighty and strong, but his personal
presence is unimpressive, and his speech contemptible."
Galatians 4:9 But now that you have come to know God, or rather to be known by God,
how is it that you turn back again to the weak (used of the religious systems anterior to
Christ, as having no power to promote piety and salvation) and worthless elemental
things (in the spiritual sense the rudiments of Jewish religion had no ability to justify
anyone), to which you desire to be enslaved all over again? (Comment: The related verb
astheneo is used in Romans 8:3 [note] with a similar meaning, referring to the weakness
of the Law to save a man.)
1Thessalonians 5:14 (note) And we urge you, brethren, admonish the unruly, encourage
the fainthearted, help the weak, be patient with all men.

Hebrews 7:18 (note) For, on the one hand, there is a setting aside of a former
commandment because of its weakness and uselessness
1 Peter 3:7 (note) You husbands likewise, live with your wives in an understanding way,
as with a weaker (asthenes in this verse does not refer to moral or intellectual weakness)
vessel, since she is a woman; and grant her honor as a fellow heir of the grace of life, so
that your prayers may not be hindered.
There are 14 uses of asthenes in the Septuagint (LXX) (Gen. 29:17; Num. 13:18; Jdg. 16:13; 1
Sam. 2:10; 2 Sam. 13:4; Job 4:3; 36:15; Ps. 6:2; Prov. 6:8; 21:13; 22:22; 31:5, 9; Ezek. 17:14;
34:20; Dan. 1:10) Below is a use of asthenes in the LXX…
Psalm 6:2 Have mercy upon me, O LORD; for I am weak (Lxx = asthenes): O LORD,
heal me; for my bones are vexed. (KJV)
Spurgeon commenting on helpless in Romans 5:6 writes…
IN this verse the human race is described as a sick man, whose disease is so far advanced
that he is altogether without strength: no power remains in his system to throw off his
mortal malady, nor does he desire to do so; he could not save himself from his disease if
he would, and would not if he could.
I have no doubt that the apostle had in his eye the description of the helpless infant given
by the prophet Ezekiel; it was an infant — an infant newly born — an infant deserted by
its mother before the necessary offices of tenderness had been performed; left unwashed,
unclothed, unfed, a prey to certain death under the most painful circumstances, forlorn,
abandoned, hopeless. (See notes Ezekiel 16:2; 16:3; 16:4; 16:5; 16:6)
Our race is like the nation of Israel, its whole head is sick, and its whole heart faint
(Isaiah 1:5). Such, unconverted men, are you! Only there in this darker shade in your
picture, that your condition is not only your calamity, but your fault. In other diseases
men are grieved at their sickness, but this is the worst feature in your case, that you love
the evil which is destroying you. In addition to the pity which your case demands, no
little blame must be measured out to you: you are without will for that which is good,
your “cannot” means “will not,” your inability is not physical but moral, not that of the
blind who cannot see for want of eyes, but of the willingly ignorant who refuse to look.
(Romans 5:6: For Whom Did Christ Die?)
In another sermon Spurgeon declares…
We were without strength. It was a bad case altogether, and could not be defended. And
man, by nature, is morally weak. We are so weak by nature that we are carried about like
dust, and driven to and fro lay every wind that blows, and swayed by every influence
which assails us. Man is under the dominion of his own lusts — his pride, his sloth, his
love of ease, his love of pleasure. Man is such a fool that he will buy pleasure at the most
ruinous price; will fling his soul away as if it were some paltry toy, and barter his eternal
interests as if they were but trash. For some petty pleasure of an hour he will risk the
health of his body; for some paltry gain he will jeopardize his soul. Alas! alas! poor man,
thou art as light as the thistledown, which goes this way or that, as the wind may turn. In
thy moral constitution thou art as the weathercook (weather vane), which shifts with
every breeze. At one time man is driven by the world: the fashions of the age prevail over
him, and he obsequiously follows them; at another time a clique of small people, notables

in their little way, is in the ascendant, and he is afraid of his fellow-men. Threatenings
awe him, though they may be but the frowns of his insignificant neighbors; or he is
bribed by the love of approbation, which may possibly mean no more shall the nod of the
squire, or merely the recognition of an equal. So be sacrifices principle and runs with the
multitude to do evil. Then the evil spirit comes upon him, and the devil tempts him, and
away he goes. There is nothing which the devil can suggest, to which man will not yield
while he is a stranger to divine grace. And if the devil should let him alone, his own heart
suffices. The pomp of this world, the lust of the eye, the pride of life — any of these
things will drive men about at random. See them rushing to murder one another with
shouts of joy: see them returning blood-red from the battle-field, and listen to the
acclamations with which they are greeted, because they have killed their fellow-men. See
how they will go where poison is vended to them, and they will drink it till their brain
reels, and they fall upon the ground intoxicated and helpless. This is pleasure which they
pursue with avidity, and having yielded themselves up to it once they will repeat it again,
till the folly of an evil hour becomes the habit of an abandoned life. Nothing seems to be
too foolish, nothing too wicked, nothing too insane, for mankind. Man is morally weak
— a poor, crazy child. He has lost that strong hand of a well-trained perfect reason
which God gave him at the first. His understanding is blinded, and his foolish heart is
darkened; and so Christ finds him, when he comes to save him, morally without
strength.
Now, I know I have described exactly the condition of some here. They are emphatically
without strength. They know how soon they yield. It is only to put sufficient pressure
upon them, and they give way despite their resolutions, for their strongest resolves are as
weak as reeds, and when but a little trial has come, away they go back to the sins which
in their conscience they condemn, though nevertheless they continue to practice them.
Here is man’s state, then — legally locale and morally weak.
But, further, man is, above all things, spiritually without strength. When Adam ate of
the forbidden fruit he incurred the penalty of death, and in that penalty we are all
involved. Not that he at once died naturally, but he died spiritually. The blessed Spirit left
him. He became a soulish or natural man. And such are we. We have lost the very being
of the Spirit by nature. If he comes to us, there is good need he should, for he is not here
in us by nature. We are not made partakers of the Spirit at our natural birth. This is a gift
from above to man. He has lost it, and the Spirit — that vital element which the Holy
Ghost implants in us at regeneration — is not present in man by his original generation.
He has no spiritual faculties, he cannot hear the voice of God, he cannot taste the sweets
of holiness. He is dead, ay, and in Scripture he is described as lying like the dry bones
that have been parched by the hot winds, and are strewn in the valley dry, utterly dry.
Man is dead in sin. He cannot rise to God any more than the dead in the grave can come
out of their sepulchres of themselves and live. He is without strength — utterly so. It is a
terrible case, but this is what the text says, “
When we were yet without strength, in due time Christ died for the ungodly.
Putting all these things into one, man by nature, where Christ finds him, is utterly
devoid of strength of every sort for anything that is good — at least, anything which
is good in God’s sight, and is acceptable unto God. It is of no use for him to sit down
and say, “I believe I can force my way yet into purity.” Man, you are without strength till

God gives you strength. He may sometimes start up in a kind of alarm, and say, “It shall
be done,” but he falls back again, like the madman who after an attack of delirium, sinks
anon to his old state. It will not be done. “Can the Ethiopian change his skin, or the
leopard his spots? “If so, then he that is accustomed to do evil may learn to do well. Not
till then, by his own unaided strength can he perform any right and noble purpose. Nay,
what am I talking about?
He has no strength of his own at all. He is without strength, and there he lies —
hopeless, helpless, ruined, and undone, utterly destroyed; a splendid palace all in ruin,
through whose broken walls sweep desolate winds with fearful wailings, where beasts of
evil name and birds of foulest wing do haunt, a palace majestic even in ruins, but still
utterly ruined and quite incapable of self-restoration. “Without strength.” Alas! alas!
poor humanity!…
The glory of the remedy proves the desperateness of the disease.
The grandeur of the Savior is a sure evidence of the terribleness of our lost
condition.
Look at it, then, and as man sinks Christ will rise in your esteem, and as you value the
Savior so you will be more and more stricken with terror because of the greatness of the
sin which needed such a Savior to redeem us from it. (Romans 5:6 The Sad Plight and
Sure Relief - Pdf)
AT THE RIGHT TIME CHRIST DIED FOR UNGODLY: eti kata kairon huper asebon
apethanen. (3SAAI) :
• Gal 4:4; Hebrews 9:26; 1Pet 1:20
• Ro 5:8; 4:25; 1Thes 5:9
• Ro 4:5; 11:26; Ps 1:1; 1Ti 1:9; Titus 2:12; 2Pet 2:5,6; 3:7; Jude 1:4,15,18
• Romans 5 Resources - Multiple Sermons and Commentaries
IN THE NICK
OF TIME
In The Nick Of Time means just before the last moment when something can be changed or
something bad will happen, both senses relevant to ungodly sinners in desperate need of a
Savior!
At the right time (2540) (kairos [word study]) means a point of time or period of time, time,
period, frequently with the implication of being especially fit for something and without
emphasis on precise chronology. It means a moment or period as especially appropriate the right,
proper, favorable time (at the right time). Kairos can refer to the time when things are brought to
crisis, the decisive epoch waited for or a strategic point in time.
The thought is that there is nothing delayed about Christ's death on the Cross of Calvary. In other
words, the sacrificial atoning sacrifice of God's Son was not an afterthought but was the manner
in which God from eternity past had determined He would deal with man's sin and which was
accomplished when He chose to do so.

Vine writes that at the right time (KJV "in due season") is…Literally, “according to season,”
that is to say, a time divinely appointed as opportune for the manifestation of God’s love in
Christ. (Collected writings of W. E. Vine. Nashville: Thomas Nelson)
When was the right time? "When we were powerless to escape from our sin, powerless to
escape death, powerless to resist Satan, and powerless to please Him in any way, God amazingly
sent His Son to die on our behalf." (MacArthur)
Haldane adds that this is …At the time appointed of the Father, Galatians 4:2, 4. The fruits of
the earth are gathered in their season; so in His season, that is, at the time appointed, Christ died
for us, (Romans 5 Commentary)
Paul writes that…
when the fujlness of the time came, God sent forth His Son, born of a woman, born
under the Law, in order that He might redeem those who were under the Law, that we
might receive the adoption as sons. (Gal 4:4-5HYPERLINK "/galatians-4-
commentary#4:4"+)
EBC "The law had operated for centuries and had served to expose the weakness and
inability of man to measure up to the divine standard of righteousness. No further testing
was needed. It was the right time." Gaebelein, F, Editor: Expositor's Bible Commentary
6-Volume New Testament. Zondervan Publishing)
The Gospels repeatedly allude to the right time…
Then He came to the disciples, and said to them, "Are you still sleeping and taking your
rest? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of
sinners. (Matthew 26:45)
These words He spoke in the treasury, as He taught in the temple; and no one seized Him,
because His hour had not yet come. (John 8:20)
"Now My soul has become troubled; and what shall I say, 'Father, save Me from this
hour'? But for this purpose I came to this hour. (John 12:27)
These things Jesus spoke; and lifting up His eyes to heaven, He said, "Father, the hour
has come; glorify Thy Son, that the Son may glorify Thee, (John 17:1)
Click for all 10 verses in the Gospels that mention the right time ("the hour")
Guzik sums up the right time explaining that…The world was prepared spiritually,
economically, linguistically, politically, philosophically and geographically for the coming of
Jesus and the spread of the Gospel. (quoting Matthew Poole) “The Scripture everywhere speaks
of a certain season or hour assigned for the death of Christ" (Romans 5 Commentary)
Marvin Vincent writes that kairos "implies a particular time; as related to some event, a
convenient, appropriate time; absolutely, a particular point of time, or a particular season, like
spring or winter." (Word studies in the New Testament. Vol. 1, Page 3-70)
At the appointed time which was the moment God had chosen as opportune for the manifestation
of God’s love in Christ. Of course the appointed time was also the appropriate time.
God’s love for His own is unwavering because it is not based on how lovable we are, but on the
constancy of His own character. God’s supreme act of love came when we were at our most
undesirable.

Spurgeon says the right time…means that the death of Christ occurred at a proper period. I
cannot suggest any other period in time which would have been so judiciously chosen for the
death of the Redeemer as the one which God elected; nor can I imagine any place more suitable
than Calvary, outside the gates of Jerusalem. There was no accident about it. It was all fixed in
the eternal purpose, and for infinitely wise reasons. We do not know all the reasons, and must not
pretend to know them, but we do know this, that at the time our Savior died sin among mankind
in general had reached a climax. (Romans 5:6 The Sad Plight and Sure Relief - Pdf)
Christ - Spurgeon comments "Christ, the name given to our Lord, is an expressive word; it
means “Anointed One,” and indicates that He was sent upon a divine errand, commissioned by
supreme authority. The Lord Jehovah said of old, “I have laid help upon one that is mighty, I
have exalted one chosen out of the people;” (Ps 89:19 - Spurgeon note) and again, “I have given
him as a covenant to the people (Isa 42:6), a leader and commander to the people.” Jesus was
both set apart to this work, and qualified for it by the anointing of the Holy Ghost. He is no
unauthorized Saviour, no amateur Deliverer, but an Ambassador clothed with unbounded power
from the great King, a Redeemer with full credentials from the Father. It is this ordained and
appointed Savior who has “died for the ungodly.” Remember this, ye ungodly! Consider well
Who it was that came to lay down his life for such as you are. (Romans 5:6: For Whom Did
Christ Die?)
Died (599) (apothnesko from apo = away from + thnesko = die) literally means "to die off" and
as such is used to describe natural death of men in which there is the separation of the soul from
the physical body. It should be noted that even as life never means mere existence, so death, the
opposite of life, never means nonexistence. Paul uses this verb frequently (some 42 out of 100
NT occurrences) especially in his description (as in Romans 5:6) of the death of Christ for
sinners, or of the Christian's death to (the power of) sin.
Notice that Paul lays stress on the word died, as indicated by the fact that died stands
emphatically last in the Greek sentence. The order is…
Christ, we being weak, in due season, for ungodly ones, died.
For (5228) (huper) is a Greek preposition which Paul uses 3 times in this section (Romans 5:6,
7, 8) and in the context of each uses expresses the idea of substitution. Instead of for one can
render it as Christ died… “in place of, for the benefit of, on behalf of, or instead of." This act of
love can never be fully appreciated until we understand exactly who the objects of that love were
(unlovable, unlovely, ungodly, helpless to help themselves, sinners constantly rebelling against
God's will for their lives, God's mortal enemies!)
For the ungodly - this phrase conveys the idea of Christ's substitutionary sacrifice, the Godly
one in place of the ungodly. Huper is used repeatedly in the NT to convey the truth of Christ's
death (burial and resurrection) in our place and for our sake as shown in the following passages
which when ponder will surely evoke a sacrifice of praise to God…
Mark 14:24 And He said to them, "This is My blood of the covenant, which is poured
out for (huper - for the sake of) many.
Luke 22:19 And when He had taken some bread and given thanks, He broke it, and gave
it to them, saying, "This is My body which is given for (huper - in place of your body)
you; do this in remembrance of Me."

Luke 22:20 And in the same way He took the cup after they had eaten, saying, "This cup
which is poured out for (huper - for the sake of) you is the new covenant in My blood.
John 6:51 "I am the living bread that came down out of heaven; if anyone eats of this
bread, he shall live forever; and the bread also which I shall give for (huper - as a
substitute for) the life of the world is My flesh."
John 10:11 "I am the good shepherd; the good shepherd lays down His life for (huper -
as a substitute for) the sheep… 15 even as the Father knows Me and I know the Father;
and I lay down My life for the sheep.
John 11:50 nor do you take into account that it is expedient for you that one man should
die for (huper - as a substitute for) the people, and that the whole nation should not
perish. 51 Now this he did not say on his own initiative; but being high priest that year,
he prophesied that Jesus was going to die for (huper - as a substitute for) the nation (of
Israel - the gospel is to the Jew first and also to the Greek or Gentiles), 52 and not for the
nation only, but that He might also gather together into one the children of God (an
allusion to the Gentiles who would be saved by grace through faith) who are scattered
abroad.
John 15:13 "Greater love has no one than this, that one lay down his life for (huper - for
the sake of) his friends.
John 17:19 "And for their sakes (huper) (Jesus' disciples then and in the future) I
sanctify Myself, that they themselves also may be sanctified in truth.
John 18:14 Now Caiaphas was the one who had advised the Jews that it was expedient
for one man to die on behalf of (huper) the people.
Romans 5:7 (note) For one will hardly die for (huper - for the sake of) a righteous man;
though perhaps for (huper - for the sake of) the good man someone would dare even to
die.
Romans 5:8 (note) But God demonstrates His own love toward us, in that while we were
yet sinners, Christ died for (huper - as a substitute for) us.
Romans 8:32 (note) He who did not spare His own Son, but delivered Him up for (huper
- as a substitute for) us all, how will He not also with Him freely give us all things?
Romans 14:15 (note) For if because of food your brother is hurt, you are no longer
walking according to love. Do not destroy with your food him for (huper - for the sake
of) whom Christ died.
1 Corinthians 11:24 and when He had given thanks, He broke it, and said, "This is My
body, which is for you; do this in remembrance of Me."
1Corinthians 15:3 (note) For I delivered to you as of first importance what I also
received, that Christ died for (huper - in our place for) our sins according to the
Scriptures,
2 Corinthians 5:14 For the love of Christ controls us, having concluded this, that one
died for (huper - for the sake of) all, therefore all died; 15 and He died for (huper - for
the sake of) all, that they who live should no longer live for themselves, but for Him who
died and rose again on their behalf (huper) (Not only was He our Substitute in death but
in resurrection!)

2 Corinthians 5:21 He made Him who knew no sin to be sin on our behalf (huper) that
we might become the righteousness of God in Him
Galatians 1:4 who gave Himself for (huper - as a substitute for) our sins, that He might
deliver us out of this present evil age, according to the will of our God and Father,
Galatians 2:20 (note) "I have been crucified with Christ; and it is no longer I who live,
but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son
of God, who loved me, and delivered Himself up for (huper - on behalf of) me.
Galatians 3:13 Christ redeemed us from the curse of the Law, having become a curse for
(huper - as a substitute for) us-- for it is written, "Cursed is everyone who hangs on a tree
"-- (Comment: This is a graphic picture - We were under [hupo] a curse, Christ became
a curse over [huper] us and so between us and the overhanging curse which fell on Him
instead of on us. Thus He bought us out [ek] and we are free from the curse which He
took on Himself. This use of huper for substitution is common in the papyri and in
ancient Greek.)
Ephesians 5:2 (note) and walk in love, just as Christ also loved you, and gave Himself
up for (huper - as a substitute for) us, an offering and a sacrifice to God as a fragrant
aroma.
Ephesians 5:25 (note) Husbands, love your wives, just as Christ also loved the church
and gave Himself up for (huper - as a substitute for) her;
1Thessalonians 5:10 (note) (Christ) Who died for (huper - as a substitute for) us, that
whether we are awake or asleep, we may live together with Him.
1 Timothy 2:6 (Christ) Who gave Himself as a ransom for (huper - as a substitute for)
all, the testimony borne at the proper time.
Titus 2:14 (note) (Christ ) Who gave Himself for (huper - as a substitute for) us, that He
might redeem us from every lawless deed and purify for Himself a people for His own
possession, zealous for good deeds.
Hebrews 2:9 (note) But we do see Him Who has been made for a little while lower than
the angels, namely, Jesus, because of the suffering of death crowned with glory and
honor, that by the grace of God He might taste death for (huper - in place of) everyone
(This does not teach "universalism" or that all will be saved but does teach that salvation
is available to all!)
1 Peter 2:21 (note) For you have been called for this purpose, since Christ also suffered
for (huper - as a substitute for) you, leaving you an example for you to follow in His
steps,
1 Peter 3:18 (note) For Christ also died for sins once for all, the just for (huper - as a
substitute for) the unjust, in order that He might bring us to God, having been put to death
in the flesh, but made alive in the spirit;
1 John 3:16 We know love by this, that He laid down His life for (huper - as a substitute
for) us; and we ought to lay down our lives for the brethren.
This same idea of the right time is also brought out by the following passages…

Now these things happened to them as an example, and they were written for our
instruction, upon whom the ends of the ages have come. (1Cor 10:11)
(The preceding truth gives them confidence) in the hope of eternal life, which God, Who
cannot lie, promised long ages ago, 3 but at the proper time manifested, even His word, in
the proclamation with which I was entrusted according to the commandment of God our
Savior (See notes Titus 1:2; 1:3)
Otherwise, He would have needed to suffer often since the foundation of the world; but
now once at the consummation of the ages He has been manifested to put away sin by
the sacrifice of Himself. (see note Hebrews 9:26)
This is Amazing Love…
And can it be that I should gain
An interest in the Savior’s blood?
Died He for me, who caused His pain—
For me, who Him to death pursued?
Amazing love! How can it be,
That Thou, my God, shouldst die for me?
Amazing love! How can it be,
That Thou, my God, shouldst die for me?
--Play Charles Wesley's great hymn
Ungodly (765) (asebes from a = without + sébomai = worship, venerate) (Click for in depth
study of asebes which is often translated "wicked" in LXX) describes the man or woman who
has no fear, no reverence and no respect for God or the things of God. The ungodly are not
necessarily irreligious, but they actively practice the opposite of what the fear of God demands.
Godly fear is often described as a strong restraint against evil behavior, Solomon recording…
Do not be wise in your own eyes.
Fear the LORD and turn away from evil. (Proverbs 3:7 cp Job in Job 1:1).
Asebes describes those who live a lifestyle that does not reverence God for Who He is, the Holy
and Righteous Judge. In Romans 3:18 Paul sums up the attitude of the ungodly writing…
THERE IS NO FEAR OF GOD BEFORE THEIR EYES (Ro 3:18HYPERLINK
"/romans_317-18#3:18"+)
Haldane notes that…It was not then for those who were in some degree godly, or disposed in
some measure to do the will of God, that Christ died. There are none of this character by nature.
It is by faith in His death that any are made godly. (Romans 5 Commentary)
Vine notes that…There is no article before the word ungodly in the Greek, and its absence
indicates that those who are mentioned are not a distinct class from the godly, but that the term
describes mankind in general; the meaning is that Christ died for all as being ungodly. The
description, by the very vividness of its reality, serves to bring out more forcibly the character of
God’s love (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)
EBC writes that…

A still more uncomplimentary description (than helpless) of those who needed the
intervention of Christ's death on their behalf is ungodly. The same term was used in the
striking statement of Ro 4:5 (see note) that such are the people God justifies. (Ibid)
Spurgeon adds that…
To be ungodly, or godless, is to be in a dreadful state, but as use has softened the
expression, perhaps you will see the sense more clearly if I read it, “Christ died for the
impious,” for those who have no reverence for God. Christ died for the godless, who,
having cast off God, cast off with him all love for that which is right. I do not know a
word that could more fitly describe the most irreligious of mankind than the original
word in this place, and I believe it is used on purpose by the Spirit of God to convey to us
the truth, which we are always slow to receive, that Christ did not die because men were
good, or would be good, but died for them as ungodly — or, in other words, “He came to
seek and to save that which was lost.” (Lk 19:10)
Observe, then, that when the Son of God determined to die for men, he viewed them as
ungodly, and far from God by wicked works. In casting his eye over our race he did not
say, “Here and there I see spirits of nobler mould, pure, truthful, truth-seeking, brave,
disinterested, and just; and therefore, because of these choice ones, I will die for this
fallen race.” No; but looking on them all, he whose judgment is infallible returned this
verdict, “They are all gone out of the way; they are together become unprofitable; there is
none that doeth good, no, not one.” Putting them down at that estimate, and nothing
better, Christ died for them.
He did not please himself with some rosy dream of a superior race yet to come, when the
age of iron should give place to the age of gold, — some halcyon (calm, golden,
prosperous) period of human development, in which civilization would banish crime, and
wisdom would conduct man back to God. Full well He knew that, left to itself, the world
would grow worse and worse, and that by its very wisdom it would darken its own eyes.
It was not because a golden age would come by natural progress, but just because such a
thing was impossible, unless he died to procure it, that Jesus died for a race which, apart
from him, could only develop into deeper damnation. Jesus viewed us as we really were,
not as our pride fancies be; He saw us to be without God, enemies to our own Creator,
dead in trespasses and sins, corrupt, and set on mischief, and even in our occasional cry
for good, searching for it with blinded judgment and prejudiced heart, so that we put
bitter for sweet and sweet for bitter. He saw that in us was no good thing, but every
possible evil, so that we were lost, — utterly, helplessly, hopelessly lost apart from Him:
yet viewing us as in that graceless and Godless plight and condition, He died for us…
Christ died for the impious” is a great net which takes in even the leviathan sinner; and of
all the creeping sinners innumerable which swarm the sea of sin, there is not one kind
which this great net does not encompass. (Romans 5:6: For Whom Did Christ Die?)
But the persons for whom Christ died are viewed by him from the cross as being
“ungodly,” that is to say, men without God. “God is not in their thoughts.” They can live
for the month together, and no more remember him than if there were no God. God is not
in their hearts. If they do remember him, they do not love him. God is scarcely in their
fears. They can take his name in vain, profane his Sabbath, and use his name for
blasphemy. God is not in their hopes. They do not long to know him, or to be with him,

or to be like him. Practically, unconverted men have said, “Who is the Lord, that I should
obey his voice? “If they do not say it in so many words, they do imply it by a daily
neglect of God. Even if they take up with religion, yet the natural man sticks to the
sentiments or the ritual that belong to his profession, subscribing to a creed, or observing
a series of customs, while he remains utterly oblivious of that communion with God
which all true religion leads us to seek, and therefore he never gets to God. He adapts
himself to the outward form, but he does not discern the Spirit. He listens to pious words,
but he does not feel them. He joins in holy hymns, but his heart does not sing. He even
gets him down on his knees and pretends to pray, and all the while his heart is wandering
far from God. He does not commune with his Maker, and he cannot, for he is alienated
from his Creator, or, as the text puts it, he is ungodly. (Romans 5:6 The Sad Plight and
Sure Relief - Pdf)
Godet writes that mankind's…ungodliness attracts wrath. And it was when we were yet plunged
in this repulsive state of impotence (asthenes - helpless) and ungodliness that the greatest proof
of love was given us, in that Christ died for us. (Romans 5:1-11 The Certainty of Final Salvation
for Believers)
God loves us just the way we are, but He loves us too much to leave us the way we are (Jn
15:16, Php 1:6-note)!
We all know that human love is almost invariably based on the attractiveness of the object of
love, and thus men and women are inclined to love those who reciprocate love to us. This same
quality of love is therefore falsely ascribed to God. How many (even believers) think that God's
love for us is dependent on how good we are or how much we serve Him, etc! But as Jesus
taught, even the tax collectors loved those who loved them (Mt 5:46-note).
Charles Hodge adds the qualifier that…If [God] loved us because we loved Him, He would love
us only so long as we love Him, and on that condition; and then our salvation would depend on
the constancy of our treacherous hearts. But as God loved us as sinners, as Christ died for us as
ungodly, our salvation depends, as the apostle argues, not on our loveliness, but on the
constancy of the love of God. (And we thank and praise God for this truth!) (Romans 5
Commentary)
C H Spurgeon has the following thoughts from Romans 5:6 that relate to a believer's sense of
eternal security…
The argument of our text is this: since the Lord Jesus Christ saved us when we were
ungodly, and came to our rescue when we were without strength, we can never be in a
worse condition than that; and if He then did the best thing possible for us, namely, died
for us, there is nothing which He will not do. In fact, He will give us all things, and He
will do all things for us, so as to keep us safely, and bear us through. The argument is
that, looking back, we see the great love of God to us in the gift of His dear Son for us
when there was nothing good in us, and when we were ungodly, when we had no power
to produce anything good, for we were without strength. At such a time, even at such a
time, Christ came on wings of love, and up to the bloody tree He went, and laid down His
life for our deliverance. We, therefore, feel confident that He will not leave us now, and
that He will not keep back anything from us whatever we may need. He has committed
Himself to the work of our eternal salvation, and He will not be balked of it. He has done
too much for us already ever to run back from His purpose; and in our worst estate, if we

are in that condition to-night, we may still confidently appeal to Him, and rest quite sure
that He will bring us up even to the heights of joy and safety. That is the drift of the text
and of the sermon to-night. (see Romans 5:6 The Underlying Gospel for the Dying Year -
Pdf)
><> ><> ><>
You will say, ‘Oh, I am one of the worst in the world.’ Christ died for the worst in the
world. ‘Oh, but I have no power to be better.’ Christ died for those that were without
strength. ‘Oh, but my case condemns itself.’ Christ died for those that legally are
condemned. ‘Ay, but my case is hopeless.’ Christ died for the hopeless. He is the hope of
the hopeless. He is the Savior not of those partly lost, but of the wholly lost.
><> ><> ><>
If Christ died for the ungodly, this fact leaves the ungodly no excuse if they do not come
to him, and believe in him unto salvation. Had it been otherwise they might have pleaded,
‘We are not fit to come.’ But you are ungodly, and Christ died for the ungodly, why not
for you?
><> ><> ><>
Your sense of unworthiness, if it be properly used, should drive you to Christ. You are
unworthy, but Jesus died for the unworthy.
><> ><> ><>
Never did the human ear listen to a more astounding and yet cheering truth
><> ><> ><>
I would not mind if I were condemned to live fifty years more and never allowed to speak
but these five words, if I might be allowed to utter them in the ear of every man, woman,
and child who lives. "Christ Died for the Ungodly" is the best message that even angels
could bring to men.
><> ><> ><>
I love to think that the gospel does not address itself to those who might be supposed to
have helped themselves a little out of the mire, to those who show signs of lingering
goodness. It comes to men ruined in Adam and doubly lost by their own sin. It comes to
them in the abyss where sin has hurled them and lifts them up from the gates of hell.
><> ><> ><>
The devil often tells me, "You are not this, and you are not that," and I feel bound to own
that the accuser of the brethren makes terrible work of my spiri-tual finery, so that I have
to abandon one ground of glorying after another. But I never knew the devil himself dare
to say, "You are not a sinner." He knows I am, and I know it too. And as "in due time
Christ died for the ungodly," I just rest in him, and I am saved.

The Detail of God's Good News, Part 9
by Dr. Wayne A. Barber
There is a hymn I haven’t heard in years. But I remember when I heard it chills would just go
through me as I would think about the love of God. It says:
The Love of God
The love of God is greater far
Than tongue or pen can ever tell.
It goes beyond the highest star
And reaches to the lowest hell.
The guilty pair, bowed down with care,
God gave His Son to win.
His erring child He reconciled
And pardoned from his sin.
REFRAIN:
When years of time shall pass away
And earthly thrones and kingdoms fall,
When men who here refuse to pray
On rocks and hills and mountains call,
God’s love so sure shall still endure,
All measureless and strong.
Redeeming grace to Adam’s race,
The saints’ and angels’ song.
REFRAIN:
Could we with ink the ocean fill
And were the skies of parchment made;
Were every stalk on earth a quill
And every man a scribe by trade;
To write the love of God above
Would drain the ocean dry.
Nor could the scroll contain the whole,
Though stretched from sky to sky.
REFRAIN:
Oh, love of God, how rich and pure;
How measureless and strong.
It shall forevermore endure,
the saints’ and angels’ song.
The Apostle Paul wants us to know that if we don’t understand how He is loving us now, it
would be good to go back and see how He loved us when we didn’t know Him and when we
deserved nothing from Him. Sometimes we forget what it was like to be lost. We forget what this
whole thing is all about. The argument, "God doesn’t love me!" will not hold up against God’s
word.
The Apostle Paul wants to make sure the truth of God’s love is drilled deep into our minds. He is
going to show us three things concerning the condition of man—who was so unbecoming, so

undeserving and yet God loved him in spite of it. Have you ever noticed how a jeweler, if he has
a pearl or a diamond or some other beautiful gem, will take a black backdrop to put that beautiful
gem up against and then put a light on it? It seems like the darker the backdrop, the more it
enhances the gem. Usually he uses a piece of black velvet, and he’ll put that beautiful stone up
against it. Then he’ll turn a light on it. It exalts that stone. It just lifts up that stone. You see the
brilliance of it. Sometimes you can’t understand God’s love because you haven’t seen it in the
light of what scripture teaches.
We’re looking at it from man’s point of view. Paul wants us to look at it from God’s point of
view. How do we talk about God’s love? The only thing I know to do is let scripture to say what
it says. Paul is showing you God’s love from His point of view, not from man’s point of view.
When you see it from His point of view, you will realize how awesome it is. The backdrop Paul
gives us contains three things of the blackness of man, the characteristics of man, and yet God
loved him. He puts all of the ugly things about man up here, and then he highlights it with God’s
love. He focuses the light right in on it and you get to see it just as clear as a bell.
First of all, man was ungodly. The first shade of black that we see is that man was ungodly when
Christ came to die for him. If you are a believer and you are saying that God does not love you,
the Apostle Paul says, "Wait a minute! Go back to when you were not a believer. He has already
proven His love for you." Look at verse 6: "For while we were still helpless, at the right time
Christ died for the ungodly." This describes the helpless, fallen state of all humanity. The word
"helpless" is asthenes. It comes from "a" which means without, plus sthenoo, which means to
make strong or strengthen and the combination then means without physical strength, emotional
strength, spiritual strength. Paul is depicting a terrible state of despair that man was in. Without
Jesus Christ man absolutely has nothing in him that gives him the ability to pursue God or His
holiness.
Now when man was in that helpless estate, with nothing in him that would seek after God,
nothing in him that could save himself, it says that Christ died for the ungodly. V6, "at the right
time Christ died for the ungodly." There are two words for "time" in scripture, kairos and
chronos. I wear a chronometer—a watch. That is something that measures time. Chronos means
something that can be measured. But the word kairos, which is the word that is used here, means
season or opportunity or due time. When you say, "Boy, that was at just exactly the right
minute," that’s what you mean. This word means "exactly at the right time." In the Gospel of
John, Jesus kept saying, "It is not yet time for the Son of Man to be glorified." God wasn’t
caught by surprise when Jesus went to the cross. It was all at an appointed time. He came into
this world at an appointed time. Look back at Malachi. God was so upset with the people of
Israel He withdrew His fire out of the temple. For 400 years, there was a period of darkness. But
Hebrews tells us that God broke the silence, and Jesus came into the world. He came into the
world at an appropriate time, at the right time, at the proper time. It was not too late, and it was
not too early. It was exactly when He needed to come. That is what Paul is saying.
Jesus died once and for all. Hebrews backs that up. They had a sacrificial system going year after
year after year. Then Jesus came—THE Lamb. Their system was just a shadow. He was the
substance. He didn’t come to die more than once. Just once. One time! That is all it took. He died
one time "for the ungodly." The word "ungodly" there is the word asebes. It is the word that
means to be absolutely without any respect or worship for God at all. As a matter of fact, we see
a form of that word in Romans 1:18. It talks about the wrath of God being revealed (present
tense—has been being revealed) since sin came into the world. Verse 18 reads, "For the wrath of

God is revealed from heaven against all ungodliness." That is the word. Any time you have no
respect for God, it is going to breed an unrighteous life style. So therefore, the wrath of God has
already been coming forth. This is what man is like. Because of the sin of Adam, because of how
we are born into this world, we are born with a heart that is depraved. We are born an ungodly
people with no respect for God whatsoever. We’re absolutely helpless. There is nothing in us
that will even seek after God.
Now I’m sure there is someone saying, "Now, wait a minute. That is not the way I was. I’m
better than that. I was a good person. I’ve never done some of the bad things that other people
do. I’m not as bad as they are." Listen! Sin is not what you do! It’s what you are—because of
Adam! That heart was inherited from Adam, and because it was inherited from Adam, whether
you mask it with religion, that’s your fault; whether you mask it with good deeds, that’s your
fault. The problem is, it’s depraved and nothing in it seeks after God. It’s ungodly with no
respect for Him at all.
Well, Paul says, "For while we were still helpless, at the right time Christ died for the ungodly."
Then to contrast it and to show how this love is so supremely different from any kind of love we
have ever known, he says in verse 7, "For one will hardly die for a righteous man; though
perhaps for a good man someone would dare even to die." That’s pretty self-explanatory, isn’t it?
That contrasts God’s love with man’s love. God loved us when we were ungodly, when we were
not seeking after Him at all—no respect for God at all, and yet God came and died in a sin-sick
world. So the first shade of black that Paul puts this beautiful gem of God’s love up against is
that man was ungodly when Christ came to die for him. The second shade gets a little worse. We
were not only ungodly, but we were sinners when Christ came to die for us. It says in verse 8,
"But God demonstrates His own love towards us, in that while we were yet sinners, Christ died
for us." Oh, I love that little phrase, "but God."
Can I help you a little bit? If you want to study scripture, take a concordance and look up the
little phrase, "But God" If I counted correctly, it occurs about 82 times in scripture. It talks about
the situation of man and then says, "But God." In Acts 13:28-30 Luke records the sermon of Paul
in Antioch of Pisidia. It says, "And though they found no ground for putting Him to death, they
asked Pilate that He be executed. When they had carried out all that was written concerning Him,
they took Him down from the cross and laid Him in a tomb. But God raised Him from the dead;"
Oh, I’m telling you, it’s a powerful little phrase.
In Galatians Paul tells us that God didn’t choose to give the promise of a coming Seed, which
was Jesus Christ, based on the Law. It was all based on a promise. If it had have been based on
the Law, no man could have lived up to it, and we would nullify the promise. But it was a
promise that He gave unconditionally. Galatians 3:18 says, "For if the inheritance is based on
law, it is no longer based on a promise; but God has granted it to Abraham by means of a
promise.."
Ephesians 2 spends the first three verses talking about how man is dead in his trespasses and
sins, can’t do a thing, absolutely controlled by the power of the darkness around him. Then it
says in verse 4, " But God, being rich in mercy, because of His great love with which He loved
us, even when we were dead in our transgressions, made us alive together with Christ (by grace
you have been saved )" He quickened us and made man alive.
Paul says in Romans 5:7 that a man down here won’t even die for somebody who is deserving.
Then verse 8 says, "But God demonstrates His own love toward us, in that while we were yet

sinners, Christ died for us " What a contrast! The word "demonstrates" is the word sunistano.
"Sun" means together with, and histemi means to put or to place together. In other words, if you
want to know whether God loves you or not, God has put together a demonstration of how much
He loves you and me—when Jesus went to the cross. It was while we were ungodly, while we
were helpless, that He came and died for us. That becomes a living, clear demonstration of God’s
love in our lives.
bloodin Hispropitiationas apubliclydisplayedGodwhomwe read, "Romans 3:25Back in
s us." Now what does He demonstrate? He demonstrates His own love towardfaiththrough
That’s important. When we were against Him, His love was towards us. He makes it a living,
clear demonstration towards those who are helpless and ungodly. Then he goes on to say in verse
.hamartolos" there issinnersfor us." The word "diedChrist,sinnersyet8, "in that while we were
The word that means devoted to sin, wicked, perverse. While we were in this helpless, ungodly
state, we were also devoted to sin, and wicked and perverse. We were devoted to the very things
God hates. This is tough to take, isn’t it? Most of us think a little bit better of ourselves than we
ought to think. We think, "No, I was not that way! I know somebody who was that way, but I
wasn’t that way. Why, I’ve always loved God." Have you ever heard that? It’s certainly not what
God says in His Word. When a person is born and draws breath on this earth, he’s not only born
ungodly, he is born devoted to the very things God hates! He can’t change it! He is helpless.
Talk about love, Jesus came and died for us when we were still sinners. This is the ever-present,
clear demonstration of the love that God has for us. What Paul wants us to see is that if He loved
us that much when we were nothing and deserved nothing, how much more does He love us now
that we have put our faith into the Lord Jesus Christ? Paul wants us to see that God loved us
enough to die for us when we were undeserving and how much He wants His love to be seen
now.
saved, we shall bebloodby Hisjustifiedbeennow, havingthenmoreMuchLook at verse 9: "
yond this.Him." Much more than what? The word means far bethroughof Godwrathfrom the
Let’s look at that phrase "having now been justified by His blood." In verse 1 it says we are
justified by our faith. That’s looking at it from us. But now, we are looking at it from His side.
The blood had to be shed. Over the past several years, that’s been a problem to some people. Is
the blood just symbolic of His death? Heavens no! The death of Jesus satisfied the love of God.
The shedding of His blood satisfied the justice of God. He could have died of a heart attack. He
could have fallen off of a donkey and broken His neck. But He didn’t. He shed His blood,
willingly shed it. No man took His life. Jesus dismissed His own human spirit on the cross.
That’s the significant difference between Jesus and the first Adam. This is God we’re talking
about. He had to shed His blood. He says in Hebrews, "Thou hast given Me a body to do Thy
will, oh God." Spirit does not bleed, but a body does. The life is in the blood. It was not just
divine blood. It was not just human blood, but it was divinely human blood that had to be shed of
the perfect man, the God Man! Therefore, His sacrifice could be accepted by the Father. So, we
are justified by His blood. Yes, we put our faith into Him, but then it turns around. This is what
He had to do. This was an act of His love. He went to the cross. He didn’t just die, He died a
cruel death! His blood was shed on the cross that you and I might be saved.
Him." What is thethroughof Godwrathfrom thesavedPaul then goes on to say, "we shall be
of God? Well, we know that it’s being revealed toward the ungodliness andwrath
unrighteousness of men, but what is he talking about here? The definite article is used. Paul is
looking down the road here, because even though the wrath of God is now being revealed, there

is coming a time when that wrath of God is going to become the great wrath of God. The definite
article is used specifically, I think, to point to a time. What He is saying is, "Listen. We are now
in Christ. We never have to fear the wrath of God."
You may be going through situations now. If you say God is punishing you for something, you
don’t seem to understand. The wrath fell on the Lamb. He may be disciplining us, chastening us,
scourging us, but that’s because He loves us. He is not out to get us. He’s already gotten us!
When we put our faith into Jesus Christ we’re not only saved from wrath now, but one day we’ll
be saved from that great period called the great wrath of God. It’s not going to be falling on us.
Why? Because it fell on Him, and we’re in Him. Therefore, why would it fall on us?
n us if we have put our faiththat the wrath of God will never fall o1Thes 5:9God’s word says in
into Jesus. The wrath fell on the Lamb. We either receive the Lamb or receive the wrath.
Therefore, when I’m going through the tribulations of life, God’s not out to get me. He’s not
punishing me. He may be chastening me, disciplining me and scourging me—yes! But it is
because He loves me, just like a father would a child. His wrath is not falling upon me because I
am in Christ. That to me is what He is saying here, "we shall be saved from the wrath of God
through Him." I don’t know how else you can read that.
Alongside the fact that the wrath of God is being revealed from heaven against all
unrighteousness of men, is a parallel truth. The love of God is being demonstrated on the cross.
Isn’t that amazing? On one highway, it’s a highway of judgment. Right beside it is the highway
of mercy. The two truths just seem to parallel each other and go right on through scripture. You
hear the judgment of God, and then you hear the love of God. God says you can go either way. If
you want the judgment, then turn away from the mercy. But if you don’t want the judgment, turn
into Him, and the grace of God and the mercy of God will be ours.
Well, not only were we ungodly and helpless, but we were sinners of the worse sort because we
were given over to the things God hates. Christ died for us in that. Much more now, being
justified by His blood, one day we are going to be saved from the wrath of God because we have
put our faith into Jesus. What kind of loving God would leave the body, His church, His bride,
on this earth to suffer the wrath that the Lamb has already taken upon Himself? Why would He
do that? Paul is saying, "Hey, if He loved you when you weren’t deserving, what do you think
He is going to do now?" You have to see the loving character of God that he is trying to contrast.
The first shade of black was ungodliness, and the second was we were sinners. The third shade
comes up in verses 10 and 11. He says in fact, all mankind was an enemy of God when Christ
came to die for them. To me, this is the worst one. Paul says in verse 10, "For if while we were
enemies, we were reconciled to God through the death of His Son, much more, having been
reconciled, we shall be saved by His life." The word "by" there should read "in His life."
You see, we were in Adam. Because of that, we were condemned. It’s not because of what you
did. Oh, yes, what you do is a result of what you are. The Law exposes that, but when we put our
faith into Jesus Christ now we are in Him. There’s a difference. As a matter of fact, we are in
Him. We always talk about Jesus being in us. That’s true, He is. But He also said you will be
where? In Me! That’s the saving life of Christ. His death satisfied the fact, and the shedding of
His blood freed us now from the penalty of sin. Certainly He had to resurrect. But the fact that
He is living and living in us, and we are in Him, saves us because of that life that is within us.
It’s the eternal promise of His eternal salvation in our life.

." The wordenemieswhile we wereifotice the way Paul presents Him. He says, "ForN
. It means to be hated, odious, hateful, hostile, opposing someone.echthros" is the wordenemies"
In other words, we actually hated God. We opposed Him by everything that we did when Jesus
came to die for mankind on this earth. How in the world could we say He doesn’t love us? When
we were nothing, before He ever knew us, when mankind was as sinful as it’s ever been, Christ
came and demonstrated God’s love by dying on the cross. Great enmity existed between God and
man.
" has the idea of when tworeconciledWhile in that state, it says, we were reconciled. The word "
can now come back into fellowship. You ought to remember something. When man and man are
reconciled, that’s one thing. But when God and man are reconciled, it takes a little bit different
situation. Man has to be changed from within, or man can never fellowship with God. The
reconciliation of man involved not just man saying, " I’m sorry." Oh, no! Man had to be
completely changed. The Spirit must be in our lives so that now we can fellowship with God and
we can walk hand in hand with Him. We’ve been reconciled to God. God and man can now have
peace and be reconciled because of what Christ did for us. But when He did it, we were totally
enemies of God, devoted to sin and with no respect for Him whatsoever.
" We were inlifeby Hissaved, we shall bereconciled, having beenmoremuchPaul says, "
Adam, and now we are in Christ. It commences at justification, but it is consummated over here
when the wrath of God comes. Because we are in Him, all the way through, every valley we
walk through, it’s in His life, it’s in Him that we are saved. One day we shall be taken up
because we are in Him.
We are in Christ when we put our faith into Him. We are placed into His body, baptized into His
body with the Holy Spirit, and it’s Him pouring out His love into us that we have been looking at
in verse 5. So, having loved us back here, you think He doesn’t love us now? He has already
guaranteed your future and has given you the ability in Himself to bear up under whatever comes
your way. You’re not under His wrath because things are going bad in your life. You may be
under His chastisement, His discipline or His scourging. But because we’re in Christ, that wrath
won’t fall on us. It fell on Him when He was on the cross.
,ChristJesusLordourthroughGodinexultalsothis, but weonlyVerse 11 says, "And not
" I’m going to end there. We are going toreconciliationthereceivednowhavewewhomthrough
come back and overlap a little bit to make sure we understand some of these verses. I want you
to see the three shades of black of man’s sin that God takes and uses to put the gem of the love of
Christ up against. Then in scripture He turns a spotlight on it so that you can see how much God
really does love us. If we would go back and remember what it was like to be lost, we would
rejoice every day of our walk to realize He died for us before we ever knew Him. He knew about
me, but I didn’t know about Him. He died. So do you think He doesn’t love us now? If He never
did anything else, He has taken away anybody’s excuse for saying, "God does not love me." The
key is, do you love Him? Do you love His word? Do you love His ways? That seems to be the
problem. He’s clearly demonstrated His love.
So when we go through a valley, it’s not His wrath. When we go through a valley, it may be His
chastening hand, but whatever it is, He gives us the ability to bear up under it. That’s a picture of
His loving us. You think that doesn’t give you hope for a glorious future? One day when the
wrath comes, we’ll be in the Lamb! We’ll go out of here. When judgment falls, we’re in the
Lamb. We’re in Christ. Well, God loves you. I don’t know how else to say it. My words are
inadequate, but the scripture is pretty clear, isn’t it?

STEVEN COLE
God’s Amazing Love (Romans 5:6-8)
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In 1861, a wild gambler and drinker named Harry Moorhouse rushed into a revival meeting in
Manchester, England, looking for a fight. But instead he got saved. Six years later, the famous
evangelist, D. L. Moody, was preaching in Dublin when Moorhouse came up and told Moody he
would like to come to America and preach the gospel. Moody guessed Moorhouse to be about 17
(although he was older). He didn’t know if Moorhouse could preach, so he brushed him off.
But after Moody got back to Chicago, he got a letter from Moorhouse saying that he had landed
in New York and he would come and preach. Moody wrote a cold reply, saying that if he came
west to call on him. A few days later, Moody got a letter saying that Moorhouse would be in
Chicago the next Thursday. Moody didn’t know what to do with him, so he told his deacons,
“There is a man coming from England who wants to preach. I’m going to be gone Thursday and
Friday. If you let him preach those days, I’ll be back Saturday and take him off your hands.”
On Saturday Moody returned and asked his wife how the young Englishman had gotten along.
Did the people like him? She said they liked him very much. “Did you like him?” “Yes,” she
said, “very much. He preached two sermons from John 3:16. I think you’ll like him, but he
preaches a little different than you do.”
“How is that?” Moody asked.

“Well, he tells sinners that God loves them,” she replied.
“Well,” Moody said, “he’s wrong.”
Moody went to hear him that night, determined that he would not like him. But that first night as
Moorhouse preached again from John 3:16 on God’s great love for sinners, Moody’s heart began
to thaw out and he could not hold back the tears. For seven nights, Moorhouse preached to a
crowded church on John 3:16.
The final night Moorhouse concluded his sermon by saying, “My friends, for a whole week I
have been trying to tell you how much God loves you, but I cannot do it with this poor
stammering tongue. If I could borrow Jacob’s ladder, and climb up into Heaven, and ask Gabriel,
who stands in the presence of the Almighty, if he could tell me how much love the Father has for
the world, all he could say would be, ‘For God so loved the world, that He gave His only
begotten Son, that whoever believes in Him shall not perish, but have eternal life.’”
Those sermons changed D. L. Moody’s life. He said, “I have never forgotten those nights. I have
preached a different gospel since, and I have had more power with God and man since then.” (I
collated this story from A. P. Fitt, The Life of D. L. Moody [Moody Press], pp. 53-56, and Roger
Steer, George Muller: Delighted in God [Harold Shaw], pp. 260-262.)
Romans 5:8 is the apostle Paul’s version of John 3:16: “But God demonstrates His own love
toward us, in that while we were yet sinners, Christ died for us.” Paul wants us to know and
experience even more deeply the truth of verse 5, that “the love of God has been poured out
within our hearts through the Holy Spirit who was given to us.”
In verses 6-8, Paul is explaining further (“for”) this life-changing truth of God’s great love for us
as sinners. In doing so, he is showing why our hope of heaven will not disappoint us (5:5). This,
as we saw in our last study, is a continuation of the blessings of being justified by faith (5:1),
which include: peace with God (5:1); access into God’s grace (5:2); hope of the glory of God
(5:2); and, joy in our trials, knowing that God is using them to develop perseverance, proven
character and hope (5:3-4). The thing that anchors our hope is this abundant outpouring of God’s
love within our hearts through the Holy Spirit. So now Paul shows us why God’s love is a sure
thing and thus, our hope of heaven is sure:
Our hope of heaven is secure because it is based on God’s love that sent Christ to die for us
while we were yet sinners.
In other words, God’s amazing love is not based on us getting our act together to deserve it. It is
not based on our track record of performance to guarantee its continued flow. Rather, God’s love
is based on the fact that God is love (1 John 4:7). He is gracious (Exod. 34:6). He extends His
love and grace to sinners apart from and in spite of anything in them. This means:
1. Our hope of heaven is secure becauseit is not basedon anything goodin us.
Paul emphasizes this in our text with a series of synonyms: we were helpless (5:6); ungodly
(5:6); sinners (5:8); and, enemies (5:10). Before we look at these terms, note:
A. To appreciate God’s great love, we must feel our own great need for the Savior.
Martyn Lloyd-Jones observed (God’s Way of Reconciliation [Ba-ker], Ephesians 2, p. 201), “In
order to measure the love of God you have first to go down before you can go up. You do not
start on the level and go up. We have to be brought up from a dungeon, from a horrible pit; and

unless you know something of the measure of that depth you will only be measuring half the
love of God.”
This is illustrated in the story in Luke 7:36-50, where Jesus went to dine at the house of Simon
the Pharisee. Picture the scene: You have this very religious man, who took great pride in his
religious observance. He never ate unclean food. He tithed meticulously. He kept the
commandments of Moses. He kept his distance from notorious sinners. He wanted to find out if
this upstart, uneducated rabbi from Galilee was legitimate or not.
As they reclined at dinner, a woman who was known to be a prostitute slipped in with an
alabaster vial of perfume. Standing at Jesus’ feet weeping, she wetted His feet with her tears,
wiped them with her hair, and kissed and anointed them with the perfume. And Jesus seemed to
be pleased with her actions! Simon was aghast! He was thinking (Luke 7:39), “If this man were a
prophet He would know who and what sort of person this woman is who is touching Him, that
she is a sinner.”
Jesus knew what he was thinking, so He told him a story. A lender had two debtors. One owed
him 500 denarii; the other owed him 50. When they were unable to repay, he forgave them both.
Then Jesus asked (7:42), “So which of them will love him more?” Simon answered, “I suppose
the one whom he forgave more.”
Jesus said, “Correct.” Then He drew the lesson. The sinful woman, who had been forgiven much,
loved much. But the one who is forgiven little loves little. His point was not that Simon had little
to be forgiven of. In fact, Simon had not even shown Jesus common hospitality. He was rude and
arrogant. Rather, the point was that Simon did not realize how much he needed God’s
forgiveness, and so he did not love Jesus as much as this woman, who knew her great need for
the Savior.
If, like me, you grew up in a Christian home and never got into much trouble growing up, you’re
more prone to be like Simon than like the prostitute. If you want to know and experience the
great love of God in Christ, you have to see more of the awful depths of sin that lurk in your own
heart. Again, to cite Lloyd-Jones (Romans: Assurance [Zondervan], p. 114), “It is to the extent to
which we realize our inability and incapacity that we realize the love of God.” Paul shows us our
inability in these verses:
B. We greatly need the Savior because we were helpless, ungodly, sinners, and enemies of
God.
(1). We were helpless.
“Helpless” in this context means, “incapable of working out any righteousness for ourselves”
(The Epistle to the Romans, by William Sanday & Arthur Headlam [T. & T. Clark] 5th ed., p.
127). F. Godet (Commentary on Romans [Kregel], p. 191) says that it means “total incapacity for
good, the want of all moral life such as is healthy and fruitful in good works.” Lloyd-Jones (ibid.,
p. 112) says that it means “total inability in a spiritual sense.” But so that you see that these men
are not making this up, let’s see what the Bible says about our helpless spiritual condition outside
of Christ:
We were spiritually dead, living in disobedience to God. “And you were dead in your trespasses
and sins, in which you formerly walked” (Eph. 2:1-2). We needed God to raise us from the dead.
We were not able to save ourselves. Jesus told the religious Nicodemus (John 3:3), “Unless one
is born again he cannot see the kingdom of God.” As a Pharisee, Nicodemus was about as

religious as you can get. But all that religion could not get him into the kingdom of God. He
needed the new birth. And just as we could not produce our natural birth by our own efforts or
will power, so it is spiritually. It must be an act of God. You can’t save yourself.
We were not able to see the light of the gospel to be saved. Paul said (2 Cor. 4:4) that “the god of
this world has blinded the minds of the unbelieving so that they might not see the light of the
gospel of the glory of Christ, who is the image of God.”
We were not able to understand spiritual truth. Paul explains (1 Cor. 2:14), “But a natural man
does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot
understand them, because they are spiritually appraised.” God has to open our eyes to understand
the gospel.
We were not able to hear God’s truth. In John 8:43, Jesus asked the Jews who were challenging
Him, “Why do you not understand what I am saying?” He answered His own question, “It is
because you cannot hear My word.” They lacked the spiritual ears to hear (see, also, John 14:17).
We were not seeking God. We saw this in Paul’s indictment of the human race (Rom. 3:11),
“There is none who understands, there is none who seeks for God.”
We were not able to submit to God’s law or to please Him. In Romans 8:7-8, Paul states, “the
mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it
is not even able to do so, and those who are in the flesh cannot please God.”
So when Paul says that “we were still helpless,” he means that we were totally unable and
unwilling to do anything to bring about reconciliation with God. But he doesn’t stop there!
(2). We were ungodly.
“Christ died for the ungodly” (5:6). This word takes us back to his indictment of the human race
(1:18), “For the wrath of God is revealed from heaven against all ungodliness and
unrighteousness of men who suppress the truth in unrighteousness.” To be ungodly is to be
unlike God, who is holy and apart from all sin. It means that our ways are not God’s ways and
our thoughts are not His thoughts (Isa. 55:8-9). There is a humanly uncrossable chasm between
us and God.
(3). We were sinners.
Paul says (5:8): “while we were yet sinners ….” As we saw in Romans 3:23, “for all have sinned
and come short of the glory of God.” The essence of sin is to fall short of God’s glory. We did
not live for His glory. We had no concern for His glory. Rather, we lived for ourselves and our
own glory.
(4). We were God’s enemies.
I’m jumping ahead to verse 10, where Paul describes our past as being God’s enemies. We were
hostile toward Him (8:7), alienated from Him and opposed to His lordship over our lives.
Maybe you’re thinking, “This is awfully depressing. It tears down my self-esteem. It doesn’t
help me to feel good about myself.” But if you do not see the depths of sin from which God
rescued you, you won’t appreciate His great love. Christ didn’t come to help you polish your
self-esteem or to feel good about yourself. He came to die for your sins in order to reconcile you
to God. If you don’t see yourself as a helpless, ungodly sinner at enmity against God, then you
won’t see your need for the Savior. And, you’ll never have assurance about your hope of heaven,

because you’ll base that hope on your own goodness or merit. Our hope of heaven can only be
secure if it is not based on anything good in us.
2. Our hope of heaven is secure becauseit is based on God’s gracious love for
us while we were yet sinners.
“God demonstrates His own love toward us, in that while we were yet sinners, Christ died for
us” (5:8). Demonstrates means to show, prove, establish, or render conspicuous. Note briefly:
A. God’s gracious love took the initiative to save us from our helpless, ungodly condition.
These verses show that salvation is totally from God and His great love. There was nothing in us
that was lovable or that motivated God to send the Savior. As God pictures Israel (Ezek. 16:3-6,
9-10), we were like an unwanted newborn infant, thrown into a field, squirming in our blood, a
piece of garbage about to die. He took us, bathed us with water, anointed us with oil, and
wrapped us in fine garments. Salvation stems from His great love.
B. God’s gracious love for us is far higher than any example of human love.
This is Paul’s point in verse 7: “For one will hardly die for a righteous man; though perhaps for
the good man someone would dare even to die.” Some commentators argue that Paul is drawing
a distinction between the righteous man, who keeps the law but is not very kind; and the good
man, who is both righteous and kind. But I don’t see that as his point. The two terms are never
distinguished like that in Scripture. Rather, Paul makes an initial statement and then qualifies it
by granting that in some cases, a person may die for a good person. But who would offer to take
the place of a scoundrel who deserves to die? Answer: Jesus would! In fact, He died for only one
type of person: ungodly sinners! None of us deserved what Jesus in love did for us.
C. God’s gracious love for us sent none other than Christ.
Who is the One whom the Father sent to die for our sins? It was His beloved Son, in whom He
was well-pleased (Matt. 3:17). He was the eternal Word, who was with God and who was God,
who created all things (John 1:1-3). He is the One who “is the radiance of [God’s] glory and the
exact representation of His nature, [who] upholds all things by the word of His power” (Heb.
1:3). He is the One whom the angels of God worship, whose throne is forever, who laid the
foundation of the earth, and made the heavens, whose years will never come to an end (Heb. 1:6-
12).
Paul says that God demonstrates His own love for us in that Christ died for us. But doesn’t that
demonstrate Christ’s love for us? Yes, because Jesus and the Father are one (John 10:30). Leon
Morris observes (The Epistle to the Romans [Eerdmans/Apollos], p. 224), “Unless there is a
sense in which the Father and Christ are one, it is not the love of God that the cross shows. But
because Christ is one with God, Paul can speak of the cross as a demonstration of the love of
God.” On the cross, Christ didn’t die to persuade the angry God of the Old Testament to love us,
as some mistakenly have pictured it. The Father and the Son were one in their love that devised
the plan of salvation for guilty sinners. The fact that it required the death of the eternal Son of
God should cause us to bow in love and wonder.
D. God’s gracious love sent Christ at the right time.
Leon Morris explains this phrase (p. 222): “Two ways of looking at the time of Christ’s death are
combined here: he died at a time when we were still sinners, and at a time that fitted God’s
purpose. This second way emphasizes that the atonement was no afterthought. This was the way

God always intended to deal with sin; he did it when he chose.” So in the grand scheme of the
ages, Christ’s death was right on schedule. As Paul explains (Gal. 4:4), “But when the fullness of
the time came, God sent forth His Son, born of a woman, born under the Law ….”
But on the personal level, He died for us at the right time in that we were perishing. We had no
hope. We would have been doomed if God had not sent the Savior. You must come to the end of
trusting in yourself and your good works so that you see your hopeless, helpless condition. As
Spurgeon put it (C. H. Spurgeon Autobiography [Banner of Truth], 1:54), you’ve got to stand
before God, convicted and condemned, with the rope around your neck, so that you will weep for
joy when God at the right time sends Christ into your life as your Savior.
E. God’s gracious love sent Christ to die for us.
The word die is prominent in these verses: it occurs once in verse 6, twice in verse 7, and once
again in verse 8. Since the wages of sin is death (Rom. 6:23), Christ had to die to pay the penalty
for our sins. He was our substitute, bearing the punishment that we deserved. He died as “the Just
for the unjust, so that He might bring us to God” (1 Pet. 3:18). While Jesus is our great example
of how to live, His example did not save us. While He is our great teacher, His teaching did not
save us. His death as our substitute bore the awful penalty of God’s justice. Jesus alone can save
us and He does it through His death. “Christ died for the ungodly.” “While we were yet sinners,
Christ died for us.” The bottom line is:
3. If we were helpless, ungodly sinners in need of Christ’s death to save us,
then salvationcannot in any sense be due to human merit, works, or
righteousness.
These verses do away with all works-based salvation. We were helpless, ungodly sinners,
enemies with God. Christ did not come to help us save ourselves. He did not come to die because
He saw a spark of potential in us. He didn’t come to die for us because we had some inherent
worth in His sight. As Charles Hodge put it (Commentary on the Epistle to the Romans
[Eerdmans], pp. 136-137), “Our salvation depends … not on our loveliness, but on the constancy
of the love of God.”
This is tremendously good news! It means that our hope of heaven is secure because it doesn’t
have anything to do with us. In fact, it’s in spite of us! It has everything to do with God’s
gracious love for us “while we were yet sinners.” If you’re not saved, it’s because you have not
received the free gift that God offers. Maybe you’re still trying to earn your way to heaven. But
if heaven is based on your works, you’ll never be sure of it, because you can never do enough.
Trust instead in God’s loving gift of eternal life through Jesus, who died for us when we were yet
sinners.
Conclusion
Years ago, the Swiss theologian Karl Barth visited the United States. At a question and answer
session, someone asked him, “Dr. Barth, what is the greatest thought that has ever gone through
your mind?” The questioner probably expected some deep, incomprehensible answer, as if
someone had asked Einstein to explain his theory of relativity. Barth thought about the question
for a while and then replied, “Jesus loves me, this I know, for the Bible tells me so” (from James
Boice, Romans: The Reign of God’s Grace [Baker], p. 539).

While Barth was off on some of his theology, he was right on that answer! The apostle Paul
wants us not only to know intellectually, but also to feel experientially the great love of God as
seen in the fact that “while we were yet sinners, Christ died for us.”
Application Questions
1. Why does the popular teaching on self-esteem and self-love militate against our
experience of God’s great love?
2. Some argue that while we were sinners before conversion, now we should not view
ourselves as sinners, but only as saints. What Scriptures would you use to refute this?
3. Is it right to lead off an evangelistic presentation by telling lost people that God loves
them? Is there any biblical basis for this? What biblical guidelines apply here?
4. How does any form of works salvation undermine a person’s experience of God’s
amazing love in Christ?
Copyright, Steven J. Cole, 2011, All Rights Reserved.
One Person’s Actions Can Affect Many
Last week we looked at the scriptural evidence which showed us that once a person is truly saved
by his/her faith in the work of Jesus Christ on the cross to cover their sin, that salvation can never
be lost, it is eternal. It is a confirmation of God’s love that He will never let us go. No where in
Scripture is this concept expressed better than in Romans 8:32-39:
Since God did not spare even his own Son but gave him up for us all, won’t God, who gave us
Christ, also give us everything else? 33 Who dares accuse us whom God has chosen for his
own? Will God? No! He is the one who has given us right standing with himself. 34 Who then
will condemn us? Will Christ Jesus? No, for he is the one who died for us and was raised to life
for us and is sitting at the place of highest honor next to God, pleading for us. 35 Can anything
ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or
calamity, or are persecuted, or are hungry or cold or in danger or threatened with death? 36
(Even the Scriptures say, “For your sake we are killed every day; we are being slaughtered like
sheep.”) 37 No, despite all these things, overwhelming victory is ours through Christ, who loved
us. 38 And I am convinced that nothing can ever separate us from his love. Death can’t, and life
can’t. The angels can’t, and the demons can’t. Our fears for today, our worries about tomorrow,
and even the powers of hell can’t keep God’s love away. 39 Whether we are high above the sky
or in the deepest ocean, nothing in all creation will ever be able to separate us from the love of
God that is revealed in Christ Jesus our Lord.
Beginning in Romans 5:6, Paul begins to define the nature of this love that God has for all
people. Let’s see what he says in verses 6-8:

When we were utterly helpless, Christ came at just the right time and died for us sinners. 7 Now,
no one is likely to die for a good person, though someone might be willing to die for a person
who is especially good. 8 But God showed his great love for us by sending Christ to die for us
while we were still sinners.
In verse 6 Paul says that we were helpless. Helpless to do what? Helpless to do anything that
pleased God. There was no way that we could overcome sin on our own. Look at what Paul says
a little bit later in this letter in Romans 8:7,8:
For the sinful nature is always hostile to God. It never did obey God’s
Village Church of Wheaton Romans 5:6-12 August 8, 2004
©2004 Ron & Betty Teed www.villagechurchofwheaton.org 2
laws, and it never will. 8 That’s why those who are still under the control of their sinful nature
can never please God.
Isn’t it amazing that God, who is absolutely pure and holy, could look at people who are
repulsive to His holy nature and love them? A theologian by the name of Charles Hodge once
said:
“If God loved us because we love Him, He would love us only so long as we loved Him, and on
that condition. Then our salvation would depend on the constancy of our treacherous hearts. But
as God loved us as sinners, and as Christ died for us as ungodly, our salvation depends not on
our loveliness, but on the constancy of God’s love.”
Isn’t that great? You see God doesn’t love us because we’re loveable. He didn’t look down on us
and say, “Oh they’re just so irresistible?” God’s love isn’t like human love. We basically love
because something about someone or something attracts us. But God’s love is built into His
nature, so that if you exist, you’re loved by God. You’re loved even though there may be nothing
about you that attracts Him. That is unconditional love. It’s everything that any of us could ever
hope for. It’s what we want from people, but seldom get. We have God’s love no matter how
good we try to be or how bad we are. God loves the worst of sinners just as much as He loves the
people who think they’re goodie good people. He loves all of us and He loves us equally. He
doesn’t love anybody more than He loves anybody else.
At the proper moment in history, Christ appeared on earth so that He could cover our sin by
sacrificing Himself, and the marvel of it all is that He died with the same love for us in His
nature because He was and is God. He died loving the unlovely Godless people. Now that’s
really unusual for anyone to do as Paul goes on to explain in Romans 5:7:

Now, no one is likely to die for a good person, though someone might be willing to die for a
person who is especially good.
People would rarely be willing to die for a righteous person. Sometimes a person might give
their life to save a really good person. But I don’t know of anyone that would be willing to die
for a bad person. Nobody that is but God, as we see in Romans 5:8:
But God showed his great love for us by sending Christ to die for us while we were still sinners.
The word, “showed,” in verse 8, means that God proved the depth of His love for us because
Christ died for us while we were still sinners. If God can love us while we’re still sinners, if He
can love us enough to have His Son die for us to save us from that sin while we are still sinners,
will He not love us enough to keep us secure in our salvation once we’re saved? There can be no
doubt.
But we can assure you that someone will say, “Oh, if you sin, you’re out.” That’s utterly
ridiculous because when we first got in we were ungodly sinners. When you’re saved, the Holy
Spirit comes to live within you, and you begin to become more like Christ. You’ll never be as
bad as you were before. If God loved us into salvation when we were not saved, will He not all
the more keep us saved? If God will save a sinner, you can take it to the bank that He will hang
on to a sometimes sinning saint, that of course being a person who has been saved and still
struggles with occasional sin. The confidence of that love which is poured into a believer by the
Holy Spirit should allow us not to feel that we’ll be hit by lightning when we do sin. Rather, we
only need to cry out, “Father, by your love, please forgive me.” People who understand God’s
love are able to do this. We have certainty of God’s love and forgiveness as Paul describes in
Romans 5:9:
And since we have been made right in God’s sight by the blood of Christ, he will certainly save
us from God’s judgment.
Because we were made right with God by the blood of Jesus, we will be saved from the wrath of
God to come. The wrath to come is the Lake of Fire, which you can read about in Revelation
chapter 20, the lake that burns with fire and brimstone, and where those who have not received
Jesus Christ as their Savior are sent forever. When we put our faith in Jesus the wrath of God is
born by Jesus death on the cross and we no longer have to face it as Paul wrote in 1
Thessalonians 1:10:

And they speak of how you are looking forward to the coming of God’s Son from heaven—
Jesus, whom God raised from the dead. He is the one who has rescued us from the terrors of the
coming judgment.
No believer in Jesus as their personal Savior is ever going to stand in judgment or know the
wrath of God. Why? Listen to Romans 5:10:
For since we were restored to friendship with God by the death of his Son while we were still his
enemies, we will certainly be delivered from eternal punishment by his life.
If God saved us while we were His enemies, don’t you think He’ll keep us when we become His
friends? If a dead Savior on the cross can save us, certainly a living Savior can keep us. Our
living Savior sitting at the right hand of God will keep us in that salvation by the authority that
God has given Him to do so. Isn’t this great? All of these blessings come to us because of what
Christ has done for us. Before going on let’s just take a quick review of Romans 5:1-10. In verse
1 we see that we have peace with God through Jesus:
Therefore, since we have been made right in God’s sight by faith, we have peace with God
because of what Jesus Christ our Lord has done for us.
In verse 2, it is because of Jesus that we have access to God:
2 Because of our faith, Christ has brought us into this place of highest privilege where we now
stand, and we confidently and joyfully look forward to sharing God’s glory.
In verses 3 and 4, we see we can rejoice even during difficult times:
3 We can rejoice, too, when we run into problems and trials, for we know that they are good for
us—they help us learn to endure. 4 And endurance develops strength of character in us, and
character strengthens our confident expectation of salvation.
In verse 5, we find that we can be confident of God’s love for us:
5 And this expectation will not disappoint us. For we know how dearly God loves us, because he
has given us the Holy Spirit to fill our hearts with his love.

We see in verses 6-8, that Christ died for us even when we were not worthy:
6 When we were utterly helpless, Christ came at just the right time and died for us sinners. 7
Now, no one is likely to die for a good person, though someone might be willing to die for a
person who is especially good. 8 But God showed his great love for us by sending Christ to die
for us while we were still sinners.
Verse 9 let’s us know that we are not only redeemed of our sins but also saved from God’s wrath
by Christ’s blood:
9 And since we have been made right in God’s sight by the blood of Christ, he will certainly save
us from God’s judgment.
In verse 10, we are reconciled to God through the death of Christ and our salvation is assured by
His life:
10 For since we were restored to friendship with God by the death of his Son while we were still
his enemies, we will certainly be delivered from eternal punishment by his life.
Then in verse 11 we’ll see we will find joy in God through Jesus Christ. You see everything
comes through Christ. God never loved us because we were loveable. We weren’t loveable. He
saved us in the midst of our sin and did it to show what a glorious, gracious, merciful, loving
God He is. He did it so that He might put Himself on display for all eternity and let everyone see
that there is no other God comparable to Him. I challenge you to name me a god in any other
religion that even approaches Jehovah God
in love, mercy, forgiveness, grace, and blessing. I would also challenge you to name me a god
that performed the incredible miracles of Jehovah God, as well as having a perfect record for
prophesying what would occur in the future. There is not a single prophecy of God that has been
in error. There are no gods in any other religion that can match Jehovah God. And finally I won’t
even challenge you on this one because I know you won’t be able to come up with anything. All
gods of all other religions are still in their graves.
Jesus Christ is the only God who ever rose from the grave to eternal life. No one else has ever
shown the way to overcome death for his followers. It is only Jesus, and that’s why He is the
only way to salvation and eternal life, and if you don’t come to believe and accept that, you are
going to be in for one big shock the moment you die.

We were God’s enemies and He offered us the free gift of His friendship. If you haven’t reached
out and accepted that gift, why don’t you do it today? Listen to this marvelous passage from 2
Corinthians 5:20,21:
We are Christ’s ambassadors, and God is using us to speak to you. We urge you, as though
Christ himself were here pleading with you, “Be reconciled to God!” 21 For God made Christ,
who never sinned, to be the offering for our sin, so that we could be made right with God
through Christ.
We can’t move on to Romans 5:11, without first looking at Hebrews 7:25:
Therefore he is able, once and forever, to save everyone who comes to God through him. He
(Jesus)1 lives forever to plead with God on their behalf.
Jesus is our advocate (attorney) in Heaven. He stands before God and says something like this:
“Father, those are your children: Ed, AJ, Steve, and Robert down there in Village Church. I’ve
taken away their sin. I’ve taken away judgment on them, and I’ve accepted your wrath in their
place. They are to be forgiven.” Jesus continually intercedes day after day for us before God, and
that’s why the salvation of anyone who believes is secure for all eternity. Now we can take a
look at Romans 5:11:
So now we can rejoice in our wonderful new relationship with God—all because of what our
Lord Jesus Christ has done for us in making us friends of God.
Here’s another reason we know we belong to God. Because He fills our heart with joy. Salvation
is not just a future benefit that awaits us, it’s also a present and abundant joy. The concept here
is to be thrilled over this newly established relationship with God. It’s
1 Parentheses added.
that sense of inner joy produced by the Holy Spirit. That’s why in the midst of death or disaster,
we do not lose our perspective because we take joy in our God who cares for His own. Thus we
don’t boast in ourselves. We don’t say how wonderful we are because we’re so religious. We’re
not the kind of religious people who pat ourselves on the back over how good we are. We take
joy in God through Jesus Christ by whom we were given this great gift of reconciliation and
salvation. This realization should allow us to endure any situation knowing that whatever
happens we have hope for a perfect future in Heaven for eternity. The earth is not our home, but
believers can be joyful while we’re here if for no other reason than the great hope that awaits us.

If you consider yourself to be a believing Christian and you don’t have this sense of security and
joy in your salvation, it may be that you’ve lost that internal witness of the Holy Spirit because
of some recurrent sin, something that you want to hold on to rather than confess it and turn it
over to God. The Holy Spirit hasn’t left. You’re the one that’s shutting Him out by not calling for
His help. Perhaps you see it only as a small sin. It may be something that does not appear to be a
glaring evil to the whole world. But even a small sin that recurs over and over again can choke
out your sense of assurance. If that could be the case in your life. We encourage you to confess
that sin to God and ask the Spirit of God to search your heart, help you to overcome it, and give
you that full sense of God’s love and joy in the Spirit. Let us now transition over to the verses of
Romans 5:1221:
When Adam sinned, sin entered the entire human race. Adam’s sin brought death, so death
spread to everyone, for everyone sinned. 13 Yes, people sinned even before the law was given.
And though there was no law to break, since it had not yet been given, 14 they all died
anyway—even though they did not disobey an explicit commandment of God, as Adam did.
What a contrast between Adam and Christ, who was yet to come! 15 And what a difference
between our sin and God’s generous gift of forgiveness. For this one man, Adam, brought death
to many through his sin. But this other man, Jesus Christ, brought forgiveness to many through
God’s bountiful gift. 16 And the result of God’s gracious gift is very different from the result of
that one man’s sin. For Adam’s sin led to condemnation, but we have the free gift of being
accepted by God, even though we are guilty of many sins. 17 The sin of this one man, Adam,
caused death to rule over us, but all who receive God’s wonderful, gracious gift of righteousness
will live in triumph over sin and death through this one man, Jesus Christ. 18 Yes, Adam’s one
sin brought condemnation upon everyone, but Christ’s one act of righteousness makes all people
right in God’s sight and gives them life. 19 Because one person disobeyed God, many people
became sinners. But because one other person obeyed God, many people will be made right in
God’s sight. 20 God’s law was given so that all people could see how sinful they were.
But as people sinned more and more, God’s wonderful kindness became more abundant.
21 So just as sin ruled over all people and brought them to death, now God’s wonderful kindness
rules instead, giving us right standing with God and resulting in eternal life through Jesus Christ
our Lord.
Many people believe this to be the most difficult passage in the book of Romans, and having just
read it you might agree with them. One thing we see clearly in this passage is that because of sin
in the world, death reigns over every human being; death is king. We’re exposed to death at all
times. The last time I checked the mortality rate ( the proportion of death to population) in the
world was still 100%. In fact there’s a Washington, D.C. undertaker that signs his
correspondence, “Eventually Yours.” The painful reality of death touches our lives continually.
Thomas Gray wrote:

“The boast of heraldry, the pomp of power, And all that beauty, all that wealth ere gave Await
alike the inevitable hour; The paths of glory lead but to the grave.”
Death is the ultimate king in this world. But why is that so? Why must everyone die? Well the
answer lies in verses 12-14 of Romans 5. The main lesson Paul wants to teach in Romans 5:12-
21 is that one person’s actions can affect many. Because of Adam all people were alienated from
God and because of Jesus all people can be reconciled to God. Adam reigns over the kingdom of
sin and death. Christ reigns over the kingdom of righteousness and life. In the process of saying
this, Paul answers the question asking where death came from.
Do you want to know why the world is like it is? Well, you’re going to find out right now
because it’s all here in these 10 verses. Here lies the key to understanding all of history. It tells us
why people are the way they are. It tells us why death is the dominant monarch. So let’s get right
into it beginning in Romans 5:12:
When Adam sinned, sin entered the entire human race. Adam’s sin brought death, so death
spread to everyone, for everyone sinned.
Notice that this verse does not say that Adam and Eve originated sin. Sin had already appeared
prior to Adam and Eve, for Satan was the original sinner, and of course he was the one that then
tempted Adam and Eve to disobey God. Adam and Eve merely introduced it into the human race
as we see confirmed in 1 John 3:8:
But when people keep on sinning, it shows they belong to the Devil, who has been sinning since
the beginning. But the Son of God came to destroy these works of the Devil.
Just as Adam and Eve passed on to their descendants a nose, eyes, ears, arms, and legs, they also
passed on the corrupting character of sin. Sin became a part of the human stream. When Adam
and Eve sinned they comprised the whole human race, they were all of humanity sinning. Within
them now was the seed that would be part of every human life after them. So it is as we read in 1
Corinthians 15:22:
Everyone dies because all of us are related to Adam, the first man. But all who are related to
Christ, the other man, will be given new life.
God warned Adam in Genesis 2:15-17:

The Lord God placed the man in the Garden of Eden to tend and care for it. 16 But the Lord
God gave him this warning: “You may freely eat any fruit in the garden 17 except fruit from the
tree of the knowledge of good and evil. If you eat of its fruit, you will surely die.”
You may find it interesting that God never intended for us to die. It is not natural for creatures
that are created in the image of God to die. Death came as a penalty for disobedience to the
command of God. Death is a penalty for sin. Humankind was never made for death, and neither
was Hell created for human beings. God created Hell for Satan and his angels, not for us, as
Jesus said in Matthew 25:41:2
“Then the King will turn to those on the left and say, ‘Away with you, you cursed ones, into the
eternal fire prepared for the Devil and his demons!
If Adam had not sinned, people would not have died and the world would have had a much
different history. Death comes not because we sin but because we have within us a sin nature.
You see corruption entered the human stream and none of us can escape it. MAY WE REMIND
YOU THAT YOU ARE NOT A SINNER BECAUSE YOU SIN. YOU SIN BECAUSE
YOU’RE A SINNER.
Now just what kind of death are we talking about here? First, it’s spiritual death. When Adam
and Eve sinned, did they die on the spot physically? No, but they did die spiritually. Spiritual
death is separation from God. Physical death is separation from the living, and eternal death is
separation from God forever. Paul does a good job of describing spiritual death in Ephesians
4:18:
Their closed minds are full of darkness; they are far away from the life of God because they have
shut their minds and hardened their hearts against him.
The folks Paul is describing here just don’t have any spiritual life.
2 Also see 2 Peter 2:4 and Jude 6.
The second kind of death is physical death. Physical death is that great enemy that everyone will
be introduced to personally at some point in their lives. Most people fear physical death when
they really should fear spiritual death a whole lot more. Jesus said in Matthew 10:28:

Don’t be afraid of those who want to kill you. They can only kill your body; they cannot touch
your soul. Fear only God, who can destroy both soul and body in hell.
Those who know Jesus Christ don’t fear physical death. Once we have taken care of reconciling
ourselves to God through faith in Jesus work on the cross on our behalf, then physical death
becomes a promotion. That’s why Paul can say in Philippians 1:21:
For to me, living is for Christ, and dying is even better.
Then there’s the third kind of death, eternal death, which is simply first your physical death and
then your spiritual death, being separated from God forever in the place the Bible calls Hell.
Now I know a lot of people who simply discard this truth because they want to believe that
human beings are naturally good and come into the world sinless. Well, let me ask you a
question. When a baby comes into this world, do his/her parents have to teach him/her to
disobey? No, you use discipline to teach the child to obey. If you were to just let toddlers and
young children go it on their own according to their natural design, they’d be in prison by the
time they were eight. Psalm 51:5 speaks to this truth:
For I was born a sinner— yes, from the moment my mother conceived me.
Would you like to know why Jesus had to be born of a virgin and bypass a human father?
Because if Jesus had a natural father, He would have been born a sinner and could not have been
the perfect sinless sacrifice God required for the forgiveness of sin.
We were in Adam when he first sinned and believers are now in Christ. Somehow we were in
Adam when he did what he did. Somehow believers were in Christ when He did what He did. If
we can’t understand that, it simply means that God has a mind beyond and above our minds, not
that it cannot be understood or that it’s in error. It simply means that our minds are unable to
comprehend things at that level. And that fact should not be difficult to accept. After all God
created all things out of nothing and has provided for the daily needs of humanity throughout
history (Isaiah 42:5; 45:8,12; Ephesians 3:9; Revelation 10:6). There are any number of passages
in Scripture that speak of this. Isaiah 45:6-12 is just one example:
so all the world from east to west will know there is no other God. I am the Lord, and there is no
other. 7 I am the one who creates the light and makes the darkness. I am the
one who sends good times and bad times. I, the Lord, am the one who does these things. 8 Open
up, O heavens, and pour out your righteousness. Let the earth open wide so salvation and

righteousness can sprout up together. I, the Lord, created them. 9 “Destruction is certain for
those who argue with their Creator. Does a clay pot ever argue with its maker? Does the clay
dispute with the one who shapes it, saying, ‘Stop, you are doing it wrong!’ Does the pot exclaim,
‘How clumsy can you be!’ 10 How terrible it would be if a newborn baby said to its father and
mother, ‘Why was I born? Why did you make me this way?’ ” 11 This is what the Lord, the
Creator and Holy One of Israel, says: “Do you question what I do? Do you give me orders about
the work of my hands? 12 I am the one who made the earth and created people to live on it.
With my hands I stretched out the heavens. All the millions of stars are at my command.
Would you expect the God who did these things to be on an equal level with you and your
friends? Would you want God to be on an equal level with you or your friends? Would you want
God, who determines where you will spend eternity, to base His judgments on the same mood
swings and prejudices of you and your friends? I know I certainly wouldn’t. I want my God to be
perfect. I want my God to be unconditionally loving and just, and I think you do as well. We
simply do not have any where near the capability of understanding God completely. In the Bible
He gives all that we need to know and some of it we just need to accept by faith because we’ll
never fully understand it until we’re with Him in Heaven. No human mind, on its own, could
have written the Bible. No human mind, on its own, is capable of conceiving such things. No
other religious writing can compare to the splendor and perfect continuity of the Bible. Some
may make you feel all warm and fuzzy and others may seem to make some sense to the human
mind. But only the Bible of the one and only God can transcend the ability of the human mind to
comprehend such magnificent perfection. If you don’t believe us, you might want to take the
next five years or so to study the literary works of the major religions and compare them with the
Bible and then come back and give us a report.
Next week we’ll first look at some Scripture from the Old Testament that sheds quite a bit of
additional light on how and why we cannot even approach understanding the mind of God, and
then we’ll continue with chapter 5 of the book of Romans. I would encourage you to read
through the chapter on your own this week and come back with some good questions and
comments. Until we see you again next week, Betty and I will continue to pray for each of you
individually. May you walk the path until then and reap all the benefits.
RAY PRITCHARD
That's Incredible!
Romans 5:6-11
Listen to this sermonCertain passages of Scripture stand out in God’s Word as mountain peaks.
By virtue of their theme, their content, their exalted message, certain passages seem to rise above
the ordinary landscape of the Bible. Psalm 23 comes to mind. So does Isaiah 53, John 3,

Philippians 4 and Hebrews 11. Christians the world over have been drawn to those texts because
they speak the universal language of the heart.
Our text today is one of those mountain peaks of Holy Scripture. Beyond all controversy, these
verses are among the greatest in all the Bible. I think it’s fair to say that more people have gone
to heaven because of this passage than from any other passage in the book of Romans.
In these verses you have a clear portrayal of the gospel of Jesus Christ. They show us our need
and God’s supply and the results that accrue to us. In writing this message I am asking God to
help me take these profound truths and make them simple enough for anyone to understand.
I. Our Impossible Problem
We begin by looking at four words Paul uses to describe your spiritual condition apart from
Jesus Christ. Here is God’s estimation of the human race as each one of us comes into this world.
Verse 6: When we were still powerless,
Christ died for the ungodly
Verse 8: While we were still sinners
Verse 10: We were God’s enemies
Powerless … ungodly … sinners … enemes. Not a very pretty list, is it? But those four words
describe what you were by nature from the moment you were born. They also describe the
spiritual state of every person in the world apart from Jesus Christ.
I’m going to attach a little phrase to each of those words. Each phrase is a simple way to bring
the verses home to your heart. Together they show us our impossible problem.
First of all, we are …
A. Unable to Change Our Basic Nature 6
That’s the basic meaning of “powerless.” Some translations use the word “helpless.” The King
James Version says “without strength.” The Living Bible renders the phrase this way: “When we
were utterly helpless with no way of escape.” The word itself actually means “weak” and usually
refers to a physical weakness of the body. Here the meaning is not physical, but spiritual. Paul is
saying that as we stand before God, we are completely powerless to change our basic nature.
It was Poor Richard’s Almanac that gave us the phrase “God helps those who help themselves.”
Perhaps no greater heresy has been foisted upon the American public. The Bible nowhere
teaches any such thing. The biblical view is radically different: “God helps those who can’t help
themselves.” Or if you prefer, “God helps those who are willing to admit they cannot help
themselves.”

As I thought about this truth, my mind was drawn to the current debate over the roots of
homosexuality. Is it learned behavior? Is there some genetic predisposition? What part does
family upbringing play? Is sexual orientation fixed at the moment of birth? Can a homosexual
ever change?
Radical gay activists have succeeded in co-opting the mainstream media with the view that
homosexuality is a fixed reality for a certain percentage of the population. They argue that any
attempts to “cure” gays and lesbians is a cruel hoax, because no one can change his basic sexual
orientation. How can you “cure” someone of a condition over which they have no control?
In reply, two things must be noted. Without regard to the murky question of origins, the Bible
clearly and always presents homosexual behavior as sinful. Romans 1:26-27 settles the issue
forever by showing that widespread homosexuality is one mark of a godless and depraved
society. On the question of changing basic nature, the gay activists are partly right and partly
wrong. They are right that those who practice homosexuality cannot change themselves. But they
are wrong when they suggest a homosexual cannot be changed. I would argue that it is virtually
impossible apart from Jesus Christ to re-direct the sexual drives of a committed homosexual.
That’s what Paul seems to be saying in Romans 5:6. Once sin grips us, we are powerless to
change ourselves.
Homosexuals need what every person needs: A life-changing encounter with Jesus Christ. Only
in him is there power to change the unchangeable.
By the way, that is why all efforts to improve society based on moral reformation must
ultimately fail. You can change yourself on the outside; you can learn new patterns of speaking
and thinking; you can reprogram yourself to stop certain kinds of self-destructive behavior. But
you can never change your basic nature by self-effort. It simply is not possible. You are
powerless to change your basic nature. If it is to be changed, the power must be provided by
some outside source.
A second phrase further describes our impossible problem. By nature, we all …
B. Live as if God Did Not Exist 8
The word is “ungodly.” One commentator explains this word as being “mighty in evil.” Precisely
because we cannot change our basic nature, we live our lives as if God did not exist. We invent
our own morality; we live to please ourselves; we go our own way; we do that which is right in
our own eyes. In short, we set ourselves up as God and then worship ourselves.
Remember, to be “godless” doesn’t mean wallowing in sin like a pig rolling in mud. It applies as
much to the moral man as to the mass murderer. The one is just as godless as the other. It’s just
manifested in more socially acceptable ways. But fundamentally the Wall Street tycoon is just as
godless as Jeffrey Dahmer. It’s really not that far from the country club to the state pen. Only the
outer things are changed. Inside every man (and every woman) lurks a desire to be his own God.
The third phrase describes the futility of life without Jesus. Apart from him, we …

C. Always Miss the Mark 8
Verse 8 says, “While we were yet sinners.” The word means to “miss the mark.” It’s the picture
of the archer who takes aim, looks straight at the bull’s eye, pulls the bowstring taut, shoots the
arrow … and misses the entire target. He thought he was aiming in the right place, but something
happens and the arrow never hits the target. No matter how many arrows he shoots, the result is
always the same. He always misses the mark.
That’s what it means to be a sinner. You try and you fail. You try and you fail. You try and you
fail. You do your best but your best isn’t good enough. You set high standards for your life, but
somehow you always fall short.
One final phrase describes your life without Jesus. You are therefore …
D. Hostile Toward God 10
Verse 10 says, “When we were God’s enemies.” Think about it. Before you came to Christ, you
were one of God’s enemies. You say, “But I always loved God.” No you didn’t. Apart from
Jesus Christ, it is impossible to truly love God. How can you love him without also loving his
Son? How can you love the Father while rejecting the Son? No amount of sentimental sugar-
coating can reduce the stark truth. You were an enemy of God!
First there is hostility which leads to the fear of facing God someday. It’s the picture of prisoners
of war now facing their captors for the first time. They attempt to be brave but their hearts are
filled with fear. They were
captured on enemy soil. They can be put to death at any moment. They have no means of escape.
They are enemies of the state. They have good reason to be afraid.
It’s the same with sinners the world over. Beneath the bravado, the bluster, the big talk, they fear
standing before a righteous God someday and giving account for their actions.
The Stark Truth About You
Let’s sum up what we’ve discovered so far. To be powerless means you can’t change your basic
nature. To be ungodly means you live as if God does not exist. To be a sinner means you
constantly try and fail because you keep on missing the mark. To be an enemy means hostility
toward God and a fear of facing him someday.
This is God’s judgment on the entire human race. No one is excluded. Search the four corners of
the globe and you find no exceptions to the truth. Not only are all men sinners, but all men by
nature are powerless, ungodly and the enemies of God.

And may I say that it doesn’t matter whether you accept this truth or not. These things are true
without regard to your personal opinion. You may say, “I’m not ungodly” or “I’m not God’s
enemy” or even “I know lots of people who are worse sinners than I am.” But God’s Word
simply washes away your limp objections. This is the truth about you as you stand on your own
before God apart from divine grace.
This truth leaves us with no hope in ourselves. You might somehow reverse one or two of these
facts but no one could escape all four. As a result, you are utterly unable to save yourself. Your
condition is hopeless apart from Jesus Christ.
We may therefore draw one major conclusion from all this: God’s love is not dependent on
anything in you because there is nothing in you worth loving. That is, there is nothing in you that
forces God to love you. It’s not that you are such a naturally loveable person. You aren’t. And
neither am I. Sin has infected your life so that it has distorted and destroyed even the parts of you
that you believe to be beautiful. Sin “uglyfies” everything it touches. Sin has made us so ugly
that God finds nothing in us that forces him to love us.
There is, then, no reason for God to love us. No reason except this: That’s the kind of God he is.
He loves you and he loves me because God is love and he can’t help loving us even when we are
his enemies. His love is both greater than our sin and in spite of our sin. God shouldn’t love us
… but he does. This is the wonder of the ages. That God would love his sworn enemies.
(I pause to interject this point. Someone might find this point very discouraging because we all
like to think of ourselves as naturally loveable. I would reply that God is actually very
comforting. If God loves you only when you are loveable, then when you stop being loveable,
God would have to stop loving you! Where would you be then?)
No, it’s better to admit the truth. God loves us in spite of our unloveliness. That means that
God’s love is sure and certain because it doesn’t depend on anything you say or do.
II. God’s Incredible Solution
Now we turn to God’s incredible solution to man’s impossible problem. Verses 7-8 reveal the
unearthly nature of God’s love. His solution to our problem is so unusual that it goes far beyond
human reason. We would never think this up on our own. Only God could conceive of this
solution. Two statements summarize this truth:
A. He went far beyond what we would do. 7
“Very rarely will anyone die for a righteous man, though for a good man someone might
possibly dare to die.” Here’s a good question for you to discuss over lunch tomorrow. How many
people are you willing to die for? If the chips were down, the moment came, and in a split
second you had to make a decision, how many people would you be willing to lay down your life
for—with no hesitation or reservation?

Let’s say you and your son are eating in an Italian restaurant in North Carolina when a gunman
comes in and without warning begins to fire at the diners. What do you do? Duck under the
nearest table? Attack the gunman? Or somehow shield your son? For James F. Kidd of Wheaton
the answer came in a split second. He was visiting his son who was stationed at Fort Bragg. They
decided to try an Italian restaurant near the base. While they were eating a man burst in and
began shooting at random. When it was over, 11 people had died—including James Kidd. In the
confusion he had shielded his son from the gunman. He died of a fatal gunshot to the back.
“He was a good man, a good father and a good husband. He died saving his son. What more can
you say?” his widow said. Indeed, nothing more can be said. He gave his life to save his son.
So how many people would you die for? Only a few. A handful and no more. Your parents, your
children, your husband or wife, and perhaps one or two very close friends. But that’s about it. As
I thought about it, my list is very small. In the first place, you never know until the moment
comes, and you pray never to be put in that agonizing position. But what if you were?
Our text is telling us that all of us would die for a few other people—close friends and family
members, people we greatly admire—but even that is very rare. The circle is very small. To be
honest, there are many people you love dearly but you’re not sure you’re ready to take a bullet in
the back for them.
There are some people we would die for. There are many more we admire but we probably
wouldn’t die for. There are others we barely know that we would never consider dying for. There
are millions and billions of others whose lives don’t even figure into the equation.
We’ve all read those heroic stories where someone gives his life to save a stranger. This week I
read a story about a mining disaster. Two men were trapped in a mine. They had two oxygen
masks but one had been broken in the collapse of the walls. One man said to the other, “You take
it. You’ve got a wife and children. I don’t have anybody. I can go. You’ve got to stay.” The one
man voluntarily died so the other might live. When we hear a story like that, we feel as if we’re
standing on holy ground. And indeed we are, for such sacrifice is rare indeed.
Or we can imagine a situation during the Vietnam war. It’s late at night and a Marine sergeant is
talking with his men. They are far into the jungle, deep in enemy territory. It’s cold and the men
huddle around a tiny fire to keep warm. Suddenly a grenade flies in from the darkness, landing at
the sergeant’s feet. Without thinking, he throws himself on the grenade, taking the full force of
the blast with his body. He is blown to pieces, but in his death he saves his men. He gave his life
for his friends.
But listen carefully. Romans 5:7 is telling us that God’s love is not like that. Those examples
show us friends dying for friends and loved ones dying for loved ones. As great as that is, God’s
love is much greater. We can at least understand what those people did when they sacrificed
themselves for those they loved. But God went far beyond what we would do. We would never
think of doing what he did.
B. He did what we would never do. 8

“But God demonstrates his own love for us in this: While we were still sinners, Christ died for
us.” When we read it, we like to emphasize, “Christ died for us,” but the emphasis is clearly on
the first phrase—"While we were still sinners.” The wonder is not that Christ should die for us—
though that would be wonderful enough. The wonder is that Christ died for us while we were
still sinners, still ungodly, still powerless and still enemies of God! He didn’t die for his friends.
He died for his enemies. He died for those who crucified him. He died for those who hated him.
He died for those who rejected him. He died for those who cheered as the nails were driven in his
hands.
Let’s go back to Vietnam, only this time the Marine sergeant has been captured and is taken up
the Ho Chi Minh trail to Hanoi. Because he is a sergeant, he is beaten unmercifully. His teeth are
broken, his cheekbone shattered, his legs disfigured, his ribs cracked, his back permanently
stooped from hanging upside down in mid-air. His captors torment him day and night, trying to
break his will.
At length a rescue operation is mounted. As the American forces move in, his captors surround
him. Suddenly out of nowhere comes a projectile. It’s an American grenade. It lands in the
middle of the group. Two seconds, one second. Just before it explodes, the Marine sergeant
throws himself on the grenade, taking the full force of the blast, dying in the process but saving
his Viet Cong captors. Blown to bits, he dies so that those men who savagely beat him might be
spared.
You say, “Who would ever do anything like that?” I know only one person who would do
something like that. His name is Jesus Christ. He did something like that when he died for us
while we were still sinners 2000 years ago.
He didn’t die for good people. He died for bad people.
He didn’t die for saints. He died for sinners.
He didn’t die for his friends. He died for his enemies.
He didn’t die for people who loved him. He died for people who hated him.
We would never do anything like that! We might die for our friends but never for our enemies.
But that’s what Jesus did for us.
The death of Jesus is the final proof of God’s love. Sometimes in this crazy, mixed-up world,
people say, “Where’s the love of God?” We see so much killing, so much heartache, so much
tragedy, so much pain, so much anger. Where is the love of God?
Look to the cross. Gaze upon the bleeding form of the Son of God. There you will see the love of
God.
See from his head, his hands, his feet.
Sorrow and love flow mingled down.
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?

And I said, “Lord, how much do you love me?” “This much,” he said. Then he stretched out his
arms, bowed his head, and died.
Let no one who reads these words ever doubt that God loves you. Does he love you? Yes he
does. He proved it when Jesus died on the cross for you.
III. Our Infinite Gain
One question is left. If Jesus has died for us, what difference does it make? What have we gained
by his bloody sacrifice? Is it just an event in history and nothing more? It is just one more
religious act that has no meaning in the 20th century? What difference does the cross make for
you and for me?
Paul answers those questions in Romans 5:9-11. He does it by reasoning from the death of Christ
to our personal experience. He says, “If this is true … then this much follows.” His major point
is to move from the death of Christ to the certainty of our salvation.
There are two parallel statements in verses 9 and 10. They may at first seem rather complex to
you. But I’d like you to focus on one statement in verse 9 and one statement in verse 10:
Verse 9: “How much more”
Verse 10: “How much more”
It’s a form of argument that is called “from greater to lesser.” If the greater thing is true, then the
lesser thing must also be true. He reasons from that which we know to be true to that which must
therefore logically also be true.
What results from all of this is the greatest statement on eternal security in the New Testament.
Paul sums up our infinite gain through the death of Christ in three tremendous statements.
A. Justified by his blood. 9
“Since we have now been justified by his blood, how much more shall we be saved from God’s
wrath through him!” The word justified means to be declared “not guilty.” By virtue of Jesus’
death, we have been justified before God, we have been declared “not guilty.” What is the result
of our justification? We are now saved from God’s wrath. Put simply, no child of God can ever
go to hell. We are not only saved right now, we are saved forever.
Why can we be so sure that we will never go to hell? Because God’s wrath is his punishment for
sinners who have never accepted what Jesus did on the cross for them. But that doesn’t apply to
us because we have placed our full trust in Jesus Christ. That’s why we can say that once you are
saved, you are saved forever. If you have trusted Jesus Christ, you will never face God’s wrath.
It is impossible for a born again child of God ever to go to hell. That’s what it means to be
justified. You are declared “not guilty” in the sight of God. God will never send his blood-bought
children to hell.

B. Reconciled by his death. 10
“For if, when we were God’s enemies, we were reconciled to him through the death of his Son,
how much more, having been reconciled, shall we be saved through his life!” To be reconciled
means that once you were enemies but now you are friends. It means peace has broken out where
once war reigned. It means that the guns have been put away, the army has been sent home, and
the killing has finally stopped.
Through Jesus Christ we who once were enemies of God are now called his friends. Through
Jesus Christ we who once were far away have been brought near to God. We who once were
aliens and strangers are now part of God’s family. We who once had nothing to our credit are
now declared to be heirs of God and joint-heirs with Jesus.
C. Saved by his life. 10-11
“How much more, having been reconciled, we shall be saved through his life!” This is the final
great gain that comes to us. For years this verse was a mystery to me because I thought it referred
to Jesus’ life while he was on earth 2000 years ago. I didn’t get the connection. Then I
discovered that this verse is not talking about his earthly life 2000 years ago but his resurrection
life right now. We’re saved right now because Jesus is in heaven interceding on our behalf.
When you think of this verse, you might jot down Hebrews 7:25 beside it: “Therefore he is able
to save completely those who come to God through him, because he always lives to intercede for
them.” We have a Man in heaven—Jesus Christ. When we sin, our Man in heaven speaks up for
us. He pleads his blood on our behalf. He speaks in our defense. And because his Father is the
Judge, when the Son speaks to the Father, his plea is always heard.
Have you asked yourself, “What is Jesus doing in heaven right now?” I can give you at least two
clear answers to that question:
1. He is an Advocate on your behalf. Sometimes the devil comes and says to God, “I know what
Jim has been doing. I saw him do it. He calls himself a Christian but he’s nothing but a
hypocrite. You ought to get rid of him. He’s no credit to you.” Jesus stands up and says, “Father,
everything he said is true. But he’s one of your children. I shed my blood on his behalf. I ask you
now to forgive him.” And the Father forgives Jim every time—not because Jim is such a good
man—but because of the intercession of his Son.
2. He is interceding for you. That comes from Hebrews 7:25 which says that Jesus is able to
“save completely” those who come to God through him. The word “completely” means both
totally and forever. That means Jesus is praying for you. He’s praying that you will stay strong,
that you will grow in grace, that you will follow God’s will, that you will resist the devil’s
temptation.

Andrew Murray said, “O how bold I would be if only I could hear Christ in the next room
praying for me. But distance makes no difference. He is praying for me in heaven.”
Is it important that we are saved by his life? Yes it is. Some of you have heard Billy Graham say
it this way: “I don’t preach a dying Jesus. I preach a living Christ.” Thank God, it’s true. Jesus is
alive today. As long as Jesus is alive, we will live with him. As long as Jesus is in heaven, that’s
how long we’ll be with him in heaven. Our salvation is secure as long as Jesus is alive. And
since Jesus is alive forever, we shall be saved forever.
Let me sum up the argument of these three concluding verses:
If God has done the most, will he not do the least?
If God has done the best, will he not do the rest?
If God gave his Son to die while we were sinners, will he not now save us to the end?
If God reconciled us while we were enemies, will he not save us now that we are his friends?
If Jesus died for his enemies, will he not now take his friends to heaven?
The answer to all those questions is the same: Yes!
If God has done all this, how much more will God make sure that all his children end up in
heaven!
For the helpless, he died.
The ungodly, he justified.
The sinner, he saved.
His enemies, he reconciled.
Our impossible problem has been completely solved through the death of Jesus Christ on the
cross.
Two Things We Have Forever
Let’s wrap up this study with two simple statements of application.
1. We can have complete certainty of our salvation.
Can you be certain that you are going to heaven? Is that possible or is it just wishful thinking?
You can be absolutely, positively, beyond any shadow of a doubt certain that you are going to
heaven when you die. Why? Because of Jesus Christ.
—Your past is forgiven by his death.
—Your present is secure through his intercession.
—Your future is guaranteed by his sacred promise.

This week I read of an Irish saint who loved to testify this way: “I often tremble on the Rock, but
the Rock never trembles under me.” You may tremble but the Rock of our salvation is secure.
You may be weak—that’s okay—Jesus is strong.
The soul that on Jesus hath leaned for repose
I will not, I will not desert to its foes;
That soul, though all hell should endeavor to shake,
I’ll never, no never, no, never forsake!
Last Thursday I heard E.V. Hill—the great black preacher from Los Angeles—speak at
Founder’s Week at Moody Bible Institute. He was speaking on the subject, “What to Say to the
Devil.” He said, “When the devil comes and whispers in your ear, hit him with the Bible.” He
came to the end and said, “Sometimes the devil is gonna come and say to you, ’You’re not really
saved. Christians don’t act like that. You’re living a sorry life. You’re not really saved.’” E.V.
Hill said, “When the devil comes and whispers that in your ear, shout back to him Romans 8:1,
’There is therefore now no condemnation to those who are in Christ Jesus.’” If there is no
condemnation, then we are eternally secure. If we are eternally secure, then we can we be certain
of our salvation.
2. We have grounds for continual rejoicing.
The passage ends with these stirring words: “We also rejoice in God through our Lord Jesus
Christ, through whom we have now received reconciliation.” Christians ought to be the most
positive, optimistic people in the world. We ought to be the happiest, most up-beat people in the
world. But some of us go around like we’ve been sucking on a sour pickle.
Look how many times the idea of rejoicing shows up in Romans 5. Verse 2 mentions rejoicing in
the hope of glory. Verses 3-4 speaks of rejoicing in the midst of suffering. And now verse 11
speaks of rejoicing in God.
The commentators say that verse 11 could be translated this way: “We shall be saved …
rejoicing.” The word actually means “boasting.” It’s a picture not only of this life, but of what
our experience is at the moment of death. God intends that you should have a triumphant
entrance into heaven. We shall pass from this life
—not with sorrowful looks
—not with downcast eyes
—not with a guilty conscience,
but we will pass into heaven with assurance, with joy, and with full confidence. We shall march
through the pearly gates boasting in Jesus Christ. “We not only go to heaven, but we go
triumphantly. Not only do we get into the harbor, but we come in with full sail,” said Matthew
Henry. We shall be saved rejoicing.
One final question. Do you have that assurance? Do you know that if you died right now, you
would go to heaven? Would you be saved rejoicing? All these great benefits are ours through
Jesus Christ.

But what will you do if you don’t know Jesus? And where will you go when you die?
God Helps Those Who Can't Help
Themselves
By Terry Trivette
Bible Book: Romans 5 : 6-8
Subject: Salvation; God, Power of; Grace
Series: What The Bible Really Says
Introduction
In the 2006 film, The Pursuit of Happyness, Will Smith portrays the life of a man named
Christopher Gardner. Gardner is a self-made millionaire, and the founder and CEO of Gardner
Rich & Co., a stock brokerage firm in Chicago. Gardner’s story made for a good movie because
it is the classic rags-to-riches - pull your self up by your boot straps - tale of personal triumph.
Gardner grew up in a welfare family, without a positive male role model, and spent time in and
out of foster care. As he got older, he developed a hunger for success, and a desire to rise above
his upbringing. While trying to work his way into the finance business, Gardner and his young
son were even homeless for a period of time. Eventually Gardner was able to overcome all his
obstacles, and build his own investment firm. He credits much of his success to his mother,
Bettye Jean. She instilled him a deep sense of self-reliance. Gardner recalls her telling him, “You
can only depend on yourself. The cavalry ain’t coming.”[i]
No doubt, there are some people who would listen to a story like Christopher Gardner’s, and
think to themselves, “That reminds me of what the Bible says. ‘God helps those who help
themselves.’”
The reality is that nowhere does the Bible say that God will help those who help themselves. In
fact, the Bible teaches a very opposite principle.
The Scriptures teach that God helps those who can’t help themselves. Romans 5:6 says, “For
when we were yet without strength, in due time Christ died for the ungodly.”
The salvation that God offers men through Jesus Christ is not something He does for them
because of something they have done for themselves. No, God does not save us because of us.
He saves us in spite of us. Paul reminds us of this in the passage before us in Romans 5. In these
verses, Paul has in view God’s love for man as it is displayed in the atoning death of Jesus
Christ. He reminds us that the work of salvation is not something that is motivated by anything in
us.
When we could not help ourselves, God loved us, and provided what we needed in spite of our
helpless, hopeless condition.
Look at these verses with me, and consider the salvation that God provides in spite of the fact
that we cannot help ourselves. Notice first of all that:

I. GOD SAVES US IN SPITE OF OUR WEAKNESS
In verse 6, Paul says that Christ died for us, “…when we were yet without strength…” Take note
of that phrase “without strength”. It is translated from a word that is used some 25 times in the
New Testament. It describes both a physical and a spiritual condition.
The Holy Spirit inspired the apostle to use this word in order to convey the weak and helpless
state we were in when the Lord Jesus laid down His life on our behalf.
Consider a couple of things about our weak condition. First of all, Paul is describing here:
A. The infirmity of our sin
Verse 6 describes us prior to salvation as being “without strength”. The word translated “without
strength” is the same one used on a number of occasions to describe someone who is sick.
For instance, in Acts 5:15, it says that they, “…brought forth the sick into the streets…” in hopes
that Peter might pass by them and heal them. The word for “sick” in Acts 5:15 is the same one
we find translated “without strength” in Romans 5:6. There is a reminder here that all those born
into Adam’s race carry in them the disease of Adam’s sin. All of us are born with the infirmity of
sin.
In this same chapter, in verse 12, Paul says, “Wherefore, as by one man sin entered into the
world, and death by sin; and so death passed upon all men, for that all have sinned.”
Though you may have looked like a healthy baby at your birth, what the doctors did not know
was that your parents had passed on to you a terminal disease – the disease of sin.
There is no therapy or treatment that we can administer to ourselves to cure us of this disease.
The medicine of morality will not help us. The remedy of religion proves useless.
Apart from God’s intervention, we will surely die in our sins. That is the point of verse 6. When
we were terminally ill with the infirmity of our sin, Christ came and gave up His health to give
us hope.
While we were weak with the sickness of sin, He came to heal us. Consider something else about
our weakness. Paul points us not only to the infirmity of our sin, but also to:
B. The impossibility of our situation
Look again at that phrase in verse 6, “without strength”. It is not only used to describe someone
who is sick, but it also used to describe a state of inability or powerlessness.
Again, we find it used in the book of Acts. In Acts 4:9, Peter uses the same word when he refers
to a man that had been healed as “the impotent man”.
We are told in Acts 3:2, that this man was, “lame from his mother's womb,” and had to be
carried wherever he went.
The idea is that he did not have the strength in his legs to move himself. He was “without
strength” apart from the help of someone else. This is the picture Paul paints of our weakened
condition in Romans 5:6. We could not get up out of our sin and go to God. We were impotent;
powerless to change our condition.
Some dear soul stands up and testifies in church, and says, “I remember when I came to
Christ…” I know what they mean, but they are wrong. They did not come to Christ. They could
not come to Christ. He came to them!

The songwriter’s theology is correct:
When I could not come to where He was, He came to me!
Jesus did not love you and save you because you were healthy and strong, and looked like a good
prospect for His kingdom.
No, quite the contrary. You were stuck on the sick bed, paralyzed by sin, and He came and saved
you in spite of your weakness.
As this text reminds us that God helps those who can’t themselves, we see here not only that God
saves us in spite of our weakness, but notice also secondly that:
II. GOD SAVES US IN SPITE OF OUR WICKEDNESS
Look with me at what else we find in verse 6. Paul says, “For when we were yet without
strength, in due time Christ died for the ungodly.”
According to this verse, when Jesus came to save us, we were not only “without strength”, but
we were also “ungodly”. Though you may live for, and love the Lord Jesus now, that has not
always been your condition. In fact, when Jesus came to save you, there wasn’t anything godly
about you at all. You were ungodly.
Spurgeon says of this verse, “I am not going to tell you that Christ died for saints. He died for
sinners, not for the godly, but for the ungodly…”[ii]
Think with me about our ungodly condition prior to our salvation. The idea here is that Jesus
came to save us:
A. Before we ever worshipped Him
Again, in verse 6, Paul says that “in due time”, or at the appointed time, “…Christ died for the
ungodly.” Mark that word “ungodly”.
It is translated from a word that simply means “without worship”. It describes someone who has
no fear or reverence for God.
There is a sense in which those for whom Christ died were agnostics and atheists at the time He
came to die for them.
Oh, you may have been in church. You may have listened to the sermons, and sang along with
the songs, but you didn’t worship Christ before He saved you. In fact, while you were still in
unbelief, all your religious efforts and exercises did nothing but mock the Lord Jesus and His
death. You were ungodly.
Bill Maher is the host of a talk show on HBO, and is an open opponent of religion, which he
made very clear in his 2008 film, Religulous. Maher considers religion and faith to be a
neurological disorder. Bill Maher is a pretty good example of what this word “ungodly” means in
verse 6. However, before you snarl your lip at the likes of Bill Maher, you need to understand
that you too were ungodly before Christ saved you.
Away with this notion that after you sang the third stanza of “Pass me not, oh gentle Savior”,
Jesus heard your singing and decided to save you. No. You had never worshipped Him, or given
Him any glory whatsoever before He came and offered Himself up on your behalf.
As we think about our wickedness prior to salvation, we are reminded not only that Jesus came
to save us before we ever worshipped him, but also, Jesus came to save us:

B. Before we ever wanted Him
This word “ungodly”, that we find in verse 6, is also found in II Peter 2:5. There, Peter says that
God, “…spared not the old world, but saved Noah the eighth person, a preacher of righteousness,
bringing in the flood upon the world of the ungodly.”
The same term applied to us in Romans 5:6 is also used to describe the people outside the ark
when God judged the earth with a flood.
In Genesis 6:5, we read regarding those people: “And GOD saw that the wickedness of man was
great in the earth, and that every imagination of the thoughts of his heart was only evil
continually.”
There are some who have the idea that lost people are out there looking for God. They really
want Him; they just haven’t found Him yet. That sounds like a quaint notion, but it simply isn’t
biblical. Men don’t naturally want God. We are naturally inclined to run from God, not to Him.
In John 3:19, Jesus said, “And this is the condemnation, that light is come into the world, and
men loved darkness rather than light, because their deeds were evil.”
One of the most powerful and penetrating sermons I have ever heard is a message entitled “Ten
Shekels and a Shirt”, by a preacher and missionary named Paris Reidhead.
In that message Reidhead says:
“If you'll ask me why I went to Africa, I'll tell you I went primarily to improve on the justice of
God. I didn't think it was right for anybody to go to Hell without a chance to be saved. So I went
to give poor sinners a chance to go to heaven.”
He goes on and says, “And when I went to Africa, I discovered that they weren't poor, ignorant,
little heathen running around in the woods looking for someone to tell them how to go to
heaven…they were monsters of iniquity! They were living in utter and total defiance of far more
knowledge of God than I ever dreamed they had!”[iii]
When Jesus Christ came and gave His life up for us, we were not waiting and watching for Him,
wanting to know how to have a relationship with God. No, we were wicked!
Nevertheless, in spite our inability to help ourselves, and in spite of inclination toward evil, God
still sent His Son to redeem us to Himself.
There is a third truth we find in this passage that points us to the fact that God helps those who
can’t help themselves.
We see here not only that God saves us in spite of our weakness, and in spite of our wickedness,
but notice also further that:
III. GOD SAVES US IN SPITE OF OUR WORTHINESS
In an age where so much emphasis is placed upon self-esteem, and the idea that we should all
love ourselves, this text goes completely against “conventional wisdom”.
In fact, that is usually the way it is with the Word of God. A.W. Tozer said, “There is plenty of
good news in the Bible, but there is never any flattery or back scratching, and what God has
spoken is never complimentary to men.”[iv]
In Romans 5:7-8, the Apostle Paul communicates that we were not in any way worthy of
sacrificial death of Jesus Christ. He did not die for us because we deserved it,

Think about this idea of our worthiness, or lack thereof. This text reminds us of:
A. How unusual the reason for Christ’s death
In verse 7, the Apostle Paul sets up an illustration to help us understand just how amazing the
atoning death of Jesus really is.
Look at this verse. He says, “For scarcely for a righteous man will one die: yet peradventure for a
good man some would even dare to die.” Essentially, what Paul says is that there are rare
occasions when someone will sacrifice themselves for the sake of another. When this happens, it
is for the sake of a “righteous man”, or a “good man.” In other words, the person who dies does
so behalf of someone they deem worthy of such a sacrifice.
Imagine a soldier falling on a grenade to save his comrades whom he loves and who also love
him. Imagine a loyal servant, pushing himself between his master and a would-be assassin.
There are rare occasions of great personal sacrifice among men, but in each one, the one being
saved is deemed by the savior to be worthy of that sacrifice.
There is a scene in the 1998 film, Saving Private Ryan, when a couple of the soldiers are
discussing the unique mission they have been given of finding and protecting the last of the Ryan
brothers. In the scene, Captain Miller says, “He better be worth it. He better go home and cure a
disease, or invent a longer-lasting light bulb.” That is how men view the rare sacrifice for the
sake of another. They had better be worth it.
With that in mind, notice in Romans 5, how verse 8 begins. Paul says, “But God…” In other
words, God operates differently than men do. Men sacrifice for worthy men, but the death of
Jesus is very different. Its reasoning is unusual.
Why is it unusual? Well, notice with me not only how unusual the reason for Christ’s death, but
consider also:
B. How unworthy the recipients of Christ’s death
Look now at that wonderful 8th verse. Paul says, “But God commendeth his love toward us, in
that, while we were yet sinners, Christ died for us.”
A few men will die for a worthy man. But God demonstrated his love for us by sending Jesus to
die for us, even while we were sinners.
The idea of the word “sinners” in verse 8 is that of missing the mark. It is falling short of what is
required. In other words, we were not worthy. We had not earned such love and sacrifice as God
demonstrated when Jesus bled and died on the tree.
Imagine if you will, a man kidnaps and murders your only child. He is arrested and convicted,
and you are ask to be present at his sentencing. The judge reads through the charges against your
child’s murderer, recounting the horrible and ghastly things he had done. When the moment
comes for the judge to punish your child’s murderer, and hand down a death-sentence, suddenly
you jump up and says, “Wait! I will die in his place! I will take his sentence and his death!”
It sounds ridiculous. It sounds insane. You would say that kind of behavior is inexplicable, and I
would have to agree.
It is no less inexplicable than what happened at Calvary some 2,000 years ago. All of us though
yet unborn, were present there in the form of our sins laid upon the Lord Jesus. He was God’s
innocent Son, and we were, in so many ways, responsible for his death, and yet His death was on
our behalf. We were as unworthy of the Father’s love as the murderer of our child would be of

ours. Yet, He demonstrated His love for us, “…in that, while we were yet sinners, Christ died for
us.”
As Wesley put it:
And can it be that I should gain,
An entrance in the Savior’s blood?
Died He for me, who caused Him pain,
For me who Him to death pursued?
Amazing love! How can it be?
That Thou my God should die for me!
If it were true that God helps those who help themselves, then we are all in real trouble.
Apart from God’s grace, we can no more help ourselves than a terminally ill patient can cure
their own body, or a paralyzed man can run in a marathon.
We can’t help ourselves when it comes to eternal and spiritual things. We are weak, wicked, and
certainly not worthy. But that is why we call grace amazing. What God has done for us in Christ
is nothing short of amazing.
Lest we begin to think that somehow we earned or merited God’s love, we need to be reminded
that God did not save us because of anything in us, or anything we had done for ourselves.
An old, French saint lay dying, and called for her child to come to her bed-side. In a weak voice
she said, “I have loved you because of what you are; my heavenly Father, to whom I go, has
loved me ‘malgre moi’.” The translation is this: “My heavenly Father, to whom I go, has loved
me despite myself.”
May we never wander far from the truth of the cross, and remember, that on that cross, God
helped those who can not help themselves.
[i] Chris Gardner, wikipedia article, accessed 7/8/10, http://en.wikipedia.org/wiki/Chris_Gardner
[ii] Spurgeon, Charles, 1184 – The Sad Plight And Sure Relief, The Metropolitan Tabernacle
Pulpit, (WORDsearch ebooks)
[iii] Reidhead, Paris, “Ten Shekels and a Shirt”, transcript of tape, prophecyandtruth.com,
accessed 7/9/10, http://www.prophecyandtruth.com/tenshekelsandashirt.pdf
[iv] Tozer, A.W., Renewed Day by Day, (WORDsearch ebook, 2007)
Did 'ere such love and sorrow meet?
Romans 5:6-8
October 19, 2008
What is the most important need of our day? If you could strip down the laughter and joking that
numbs our society, what would be the one thing that is most pressing?

At this time of year, with the presidential election less than 3 weeks away, many would say that
the most important need we have has to do with who will govern our country for the next four
years. Many pundits declare this to be the most important election in our lifetime. Perhaps it is. It
is certainly important enough for our prayers, involvement and voting. Yet I do not think it
should be the utmost of our concerns.
With the roller coaster ride of the economy, surely the American and global economy is the most
important issue of our day. We cannot listen to a news report or pick up a news magazine
without the economy headlining the stories. Huge drops in the market, rising prices, and loss of
retirement income is no small thing! Yet, again, I do not think this tops the list of our most
important need.
Then surely it must be global security. "Rogue nations," as we hear so often, seek to build
destructive weapons and use them on free societies. Additionally, multiple terrorist groups
continue to supply evidence that they will destroy the western way of life if they can. None of
these destructive threats to security possess the moral framework to restrain their actions or their
followers. In spite of this, I do not think this is the most important need of our day.
If not the presidential election, economy or global security, then what is the most important need
of our day? While none of these should be passed off as inconsequential, I would propose that
the most important thing for us is grasping God's love and living in the reality of that love
through Christ. Now, I can imagine that someone might consider this too simplistic, too
mundane to focus upon in the midst of major issues facing the world. Yet the fact is that we
know so little of God's love; our lives are too unaffected by that infinite love. Consequently, that
leaves us worrying and fretting about things that we cannot personally change. It leaves us
fearful of what might happen next or anxious about the trials ahead.
Consider the context of our text. Paul is explaining the benefits of justification by faith in Christ.
We have peace with God, a new standing in God's grace, and a lively hope in God's glory.
Because of this, we are able to "exult in our tribulations." We observed that as strange language!
How can we possibly glory in or rejoice in our tribulations? It is not that the tribulations are
intrinsically wonderful. Rather, it is because of the certainty that the One justifying us produces
patient endurance through tribulations, and proven character through the endurance, and a deeply
satisfying hope through our character developing to resemble Christ. And then Paul makes this
statement: "And hope does not disappoint, because the love of God has been poured out within
our hearts through the Holy Spirit who was given to us." This outpouring or abundant diffusion
of God's love within our hearts is meant to support us in the midst of whatever tribulations we
face. Here is the "safety net" that will not let us go. Paul was telling us, 'It is enough that God has
opened the floodgates of His love to personally fill your hearts.' Here is the experience of
assurance in a tangible way; that the Creator diffuses His love to you in just the right measure to
satisfy you until you see Him face to face.
Does this mean that you have no care for the election or the economy or global security? No,
certainly not; but it means that your life does not hinge on these things. Your life does not rise or
fall on them. Grasping God's love for us in Christ and living in that love sustains us through
every difficulty of life. Is this vital for us? Can we just assume that God loves us and let it go at
that? Are we not to know the reality of this love experientially? Let's consider how Paul states
the case of God's love and illustrates it for us so that we might apply this love to our lives.

I. Timeliness of the cross
'I thought we were talking about love??? But you start with the cross.'
Yes, since the whole argument that Paul lays out concerning God's love has its focal point in the
crucified Christ. He faces a daunting task. How do you convince Christians of the importance of
living in the experience of God's love? I did not say, how do you convince unbelievers of this?
That is not the Apostle's intention. He addresses Christians, including himself, noted by the use
of "we" and "us" in these verses. But why address Christians? We are the ones that believe that
God loves us. Indeed, we do, yet we often either give little thought to that love or take it for
granted or look for something else to satisfy us when God has diffused His love in our hearts by
the Holy Spirit. It is something that we just assume is present for us if we happen to get into a
jam or if we are feeling a little down. So, how do you bring Christians back to drink deeply and
constantly from this fountain of love?
1. Helpless as sinners
To begin with, we must consider that in the greatness of His love, God initiated every detail of
His redemptive work in Christ. "For while we were still helpless, at the right time Christ died for
the ungodly." That word, "helpless," implies inherent weakness, that is to say, Christ did not die
for us because He found us edging toward Him. He did not see us needing a little hand to help us
along the road to salvation. Like someone stricken with paralysis, totally unable to move toward
help and recovery, God saw us as objects of His love and compassion. Too helpless to make any
contributions to our salvation, and even, unwilling to do so if it were possible, we made no offer
toward our eternal need so God went into action.
Now think about this: when you became a Christian, who pursued whom? Did you seek after
God? 'Well, yes,' someone might say. 'I sought the Lord.' Did you always seek Him? Were there
times in your life that you were indifferent or uninterested or even opposed to spiritual issues?
Surely, that is the case; so how did you suddenly gain an interest in seeking after God? It was not
from within because you were "helpless," literally, "while being still helpless," showing
something of the constancy of human helplessness. Unable to do anything and powerless to
change anything, God pursued you so that He might embrace you with redemptive love. So why
would you slip back to depending upon your own power and ability for salvation when you had
none in the first place?
2. God's timing
Consider the matter of God's timing: "at the right time Christ died for the ungodly." Let's back
into this phrase. It was not because you were righteous that Christ died for you. It was not
because you labored to keep the Ten Commandments and the Golden Rule that He died for you.
Instead, Jesus "Christ died for the ungodly." The word "ungodly" means without God, and even
more, carries the idea of opposition to God. Even though created in the image of God, man fell
into the depths of sin and rebellion so that he wanted nothing of God and cared nothing for
loving and obeying God.
"Christ died for the ungodly." Here is substitution—Christ dying on behalf of another. If it were
someone deserving such a sacrifice we might understand it better. Yet who could ever deserve
the death of the Son of God?
How could the Son of God die? "He had to be made like His brethren in all things, so that He
might become a merciful and faithful high priest in things pertaining to God, to make
propitiation for the sins of the people" (Heb. 2:17). He had to lay aside the radiant glory and

beauty of the Father's right side to be born of the Virgin, face temptation in all of its wicked
hues, and bear reproach at the cross as though He, the sinless One, were a sinner. If He would
represent us before God's judgment, He had to become one of us yet remain sinless at every
point. He had to be a man in order to die the death of a man. And die He did! The Son of God
treated like a common criminal by the hands of the Romans after being accused of treason by the
Jews, felt not only the blows of the mallet driving spikes into His hands and feet, but much more
so, He felt the blows of infinite wrath pounding upon Him by His own Father. No wonder the
hymn writer asked, "Did 'ere such love and sorrow meet?"
Yet none of this came by accident or stroke of misfortune. "At the right time Christ died for the
ungodly." Paul is not speaking of chronological time (chronos) but of an epoch or event or
precise point (kairos). But what does that mean? Man had spent his opportunities trying to
appease a holy God and trying to achieve salvation. Israel spent over a millennium following the
Law, with many attempting to merit salvation by doing the works of the Law. Here was the
greatest human experiment in law as the means to righteousness ever attempted. Yet "by the
works of the law no flesh will be justified" (3:20). So, salvation did not come via means of the
Law and works of obedience.
The Greeks worked through the age of the great philosophers: Socrates, Plato, and Aristotle.
Surely, man could reason himself toward the reality for which he exists. "The good life was the
life of reason," yet without stating it as such, reason became the Greek philosopher's god [John
Frame, "Greeks Bearing Gifts," Andrew Hoffecker, ed., Revolutions in Worldview, 6]. Reason
could not remove sin, guilt, and judgment.
The Romans followed with their development of culture and politics. With a far-flung empire,
they wove together common culture, language, and political structure as the highest and noblest
expression of man. Yet that experiment in nationality did not achieve truth and righteousness;
Rome crumbled with no salvation grasped by its schools, temples, and government structure [cf.
Martyn Lloyd-Jones, Romans: An Exposition of Chapter 5 Assurance, 106-108, for this thought
in more detail].
Man had done his best to secure what he needed most: divine life that death could not rob. Yet
the best attempts of man lie in dust and ruins. Humanity cannot achieve right standing with the
Creator. So, "at the right time," when the best of religion, philosophy, and culture had run its
course, "Christ died for the ungodly." Unless grace triumphed, not one human would ever stand
whole and righteous before the Creator. Look at the failure to achieve righteousness of the best
and noblest man can offer. But the God of grace sent His Son to do what man could never
achieve. Christ died for the ungodly.
Now, bring this to the present. You who struggle with assurance of God's love and the
sufficiency of Christ's death, can you do more than Israel, Greece, and Rome did? All that they
did fell short of the glory of God (Rom. 3:23). So why would you fall back into self-trust and
self-dependence for your salvation? If 1,500 years of the best man could dish out fell short of the
goal of right standing with God, then how can you muster it by your deeds? It is grace you need!
It is grace God has given by sending His Son to die for the ungodly. It is grace you must depend
upon moment by moment.
II. Contrast to the cross
What sent Jesus Christ to the cross? Love did; not our love for Him but God's love for us. Ponder
that kind of immeasurable love that would cause the sinless Lamb of God to die on behalf of "the

ungodly." Though we cannot think on the level of God, Paul wants us to think on the highest
level possible among humans. Then we are to contrast that with the greater, far greater love of
God.
1. An illustration
Verse 7 is an illustration of the point already made in verse 6, particularly, that "Christ died for
the ungodly." Who would voluntarily lay down his life for the ungodly? "For one will hardly die
for a righteous man," that is, one that takes the law and justice seriously. Here is a model citizen,
in terms of making sure that every legal 't' is crossed and 'i' dotted. Paul suggests that someone
might be willing to die for that kind of person because he is a legal role model. "Though perhaps
for the good man someone would dare even to die," takes it a notch up. This person is not only
concerned about justice but also kindness and compassion. Here is the loveable and likeable
person that we all enjoy being around. Paul thinks that perhaps for such a person a few would
"dare even to die."
We have all been moved by stories of those laying down their lives for others. In September
2006, Navy Seal Michael Monsoor and his two teammates sought to thwart an attack by Iraqi
insurgents. As the battle between the small team and the larger insurgent force continued, a
grenade suddenly came out of nowhere, bouncing off of Monsoor's chest. He could have saved
himself from the blast but that would have left his teammates to certain death. In an act of
sacrifice on behalf of his team, he jumped on the grenade and absorbed the blast so that his
teammates might be spared [http://www.cmohs.org/recipients/mmonsoor-cit.htm]. They were his
teammates, men that he served with, his friends. His gallantry and sacrifice earned him the
Congressional Medal of Honor. We recognize the unusual bravery of such an act on behalf of
friends.
Who of us would do the same for our friends? Such sacrifice is not easy but something that
seems to flow spontaneously from a sense of love for others. I can imagine that in this
congregation today, some would lay down their lives to protect another in the body of Christ.
That is a magnanimous love!
But it is one thing to do this for friends or for those that are innocent, and yet another to die for
the ungodly, perverse, wicked, cruel, and rebellious. Jesus Christ did not die for those that loved
Him but "for the ungodly." How can you doubt for one moment His love? Can you question His
faithfulness in your trials when He would suffer for you?
2. Why the contrast?
We tend to think too little of Christ's sacrifice for us. We tend to view God's love on a low level,
even on a human level, rather than seeing the infinite wonder of His love. Consequently, we
struggle oftentimes with our assurance for this very reason. In doing so, we think too much of
ourselves and too little of the greatness of love shown at the cross.
I am deeply moved whenever I read of one human's willingness to sacrifice himself for another.
It has happened in the depths of mining shafts, on sinking ships, and on the battlefields. These
things should move us for they give us a little glimpse at what it means to lay down your life for
another. Jesus declared, "Greater love has no one than this, that one lay down his life for his
friends" (John 15:13). That kind of sacrifice is the epitome of human love. Yet—and here is the
contrast—no sacrifice on battlefield or sinking ship can compare with the love of Christ in dying
for the ungodly. Be overwhelmed by that kind of love: Not a generic love, mind you, but
consider how this love bent the heart of God to you personally as Jesus Christ died for you, an

ungodly person. Undeserving of such love and sacrifice, He did it anyway for you. Feel the
magnificence of His love for you at the cross! Recognize that His love has not changed or
diminished in the least. He did not die for the righteous but for the ungodly. His love was for the
ungodly. So, how can your failures at obedience diminish or change His love when it was not for
a godly person that He died?
III. Demonstration in the cross
Now we come to Paul's answer to John 3:16. As some writers have pointed out, had John's
Gospel been written and available when Paul wrote this epistle, he would have just quoted it
here. That not being the case, he states the same truth in similar words: "But God demonstrates
His own love toward us, in that while we were yet sinners, Christ died for us." What does he
declare in this verse that reiterates the assurance that belongs to those who have trusted Christ
and His death for them?
1. No Trinitarian conflict
Did you notice that we have the three members of the Trinity involved in our salvation? The
Holy Spirit given to us pours out the love of God within our hearts. God the Father demonstrates
His own love—that is, it is the Father's love that sent Jesus to the cross. And then we see the
work of the Son in dying for the ungodly, or to personalize it as he does in verse 8, "Christ died
for us." Why is it important to see this Trinitarian unity in our salvation?
Some have the mistaken idea that Jesus had to somehow overcome the reluctance of the Father to
save sinners. That view considers Jesus to be the "nice" member of the Trinity and the Father as
the "gruff" member. And so, Jesus made it to earth and finally to the cross in an effort to
convince the Father that we are loveable and savable people. Consequently, that way of thinking
continues with the person having professed faith in Christ thinking that the Father is out to nail
him for every misstep, while fortunately, as long as Jesus is around, He can run cover for him
with the Father.
That may be some people's view but it is not the record of Scripture! It is a foreign view of God
imposed upon redemptive ideas. We must reject it at every point.
When we began this study, we considered that it is vital for the Christian to grasp the reality of
God's love shown in Christ and to live in it. But if we have a faulty view of God, we fail to grasp
the divine love and certainly fail to live in it. Instead, to grasp such love we must get our heads
and hearts focused in thinking upon it. There is no better place to do so than to read over and
over the stories in the Gospels about the death of Christ (Matthew 26-28; Mark 14-16; Luke 22-
24; John 13-21); or to read the birth narratives with a view to the Father's purpose in sending His
Son to become one of the human race; or to read the multiplied descriptions of Christ's death in
the Epistles and Revelation; or to read the story of the gospel as preached in the book of Acts.
Look at every angle. Think upon every theological truth unfolded in these passages.
But living in the reality of this love calls for another level—experiencing a consciousness of
God's love. We do not work this up emotionally, though as it happens it affects our emotions.
We see the love of God recorded in Scripture as true, objective, and certain. Yet without some
experience of this love our assurance is diminished. Living in the reality of this love calls for
experience rooted in knowledge—not some kind of imaginative thoughts about God. So the
reality is first grasped by reading, studying, memorizing, and meditating upon the Word. But it is
intensified and becomes experiential through prayer, confession, devotion, worship,
proclamation, and even discussion. I think that a good parallel that expresses this is found in that

wonderful section on assurance in Romans 8:15. "For you have not received a spirit of slavery
leading to fear again, but you have received a spirit of adoption as sons by which we cry out,
"Abba! Father!"
Is it okay to ask for such consciousness and experience of God's love? Paul prayed that for the
Ephesians: "For this reason I bow my knees before the Father…that He would grant you,
according to the riches of His glory, to be strengthened with power through His Spirit in the
inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and
grounded in love, may be able to comprehend with all the saints what is the breadth and length
and height and depth, and to know the love of Christ which surpasses knowledge." And then he
explains why, "that you may be filled up to all the fullness of God" (Eph. 3:14-19). So pray, my
brothers and sisters, for this consciousness and experience of God's love!
2. Still sinners yet loved
God's demonstration of His own love came at the cross. We find it in creation, in sustaining life,
in answering prayer, in miracles, etc. but the apex of divine love is found at the cross. There,
"while we were yet sinners, Christ died for us." Not for the righteous did He die but for sinners.
If that kind of love sent Him to the cross for us, then how can we doubt its sufficiency for every
trial and tribulation? "If God is for us, who is against us? He who did not spare His own Son, but
delivered Him over for us all, how will He not also with Him freely give us all things? Who will
bring a charge against God's elect? God is the one who justifies" (Rom. 8:31-33).
Do you see where Paul is taking us? When God sent Christ to die for us, "we were yet sinners."
Having died for us, redeeming us by dying in our place before the wrath of God, absorbing every
ounce of judgment against us, though justified before God, we are still sinners. As long as we
live in this world, we are still sinners. We did not improve ourselves in order to turn God's
compassion and love our way. God demonstrated His own love for us by sending Christ to die
for us while still sinners. Is there greater love than that? Of course not, all of us would agree. So,
do your present sins and failures and inadequacies diminish His love and care for you? You did
not merit His love in the first place; so neither can you diminish it by your failures. Instead, run
to His love shown in the death of Christ for us. See His loving death in your place so that you
might live in His love each day.
How can you live in the assurance of God's love each day? Do not grovel in the pits of your own
despair over all that you have not done for God. Go to the cross; see it empty because Christ has
died for you. See the tomb—empty because He rose to give you life. It is all of grace, so do not
retreat to the subtle despondency of thinking you can contribute to what Christ has done. Live in
His love!
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Proof of the Father’s Love
Romans 5:6-8
P. G. Mathew | Sunday, December 07, 2008
Copyright © 2008, P. G. Mathew
People are always making promises. A young man may promise a young woman that he loves
her and wants to marry her, but if she has any sense, she may say, “Prove that you love me.”
I have heard many promises, agreements, and confessions that later proved to be meaningless.
But Romans 5:6-8 declares that God the Father is not just making a promise when he says he
loves us; he has proved his love for us beyond disputation. Paul writes, “But God demonstrates
his own love for us in this: While we were still sinners, Christ died for us” (Rom. 5:8).
Definition of God’s Love
There are four words for love in the Greek language. Storgê speaks of affection within the family
between parents and children. Philia means love between friends.Eros refers to sexual love.
Agapê describes the highest form of love. It is very rarely used in classical Greek but commonly
found in the New Testament. Agapê speaks especially of the holy, gracious, sovereign,
everlasting, sacrificial love of God to sinful man. It is the type of love Paul is speaking about in
Romans 5. Elsewhere he states, “Christ loved the church and gave himself for her” (Eph. 5:25);
“The Son of God . . . loved me and gave himself for me” (Gal. 2:20). John also speaks about it:
“For God so loved the world that he gave his one and only Son” (John 3:16).
Agapê love gives, serves, sacrifices, and dies for another. It is the type of love Jacob
demonstrated when he worked seven years as a shepherd for Laban to gain Rachel as a wife
(Gen. 29:30). Othniel similarly proved his love for Achsah by conquering Debir (Judges 1:12-
13). David proved his love for Michal, King Saul’s daughter, by killing two hundred Philistines
(1 Sam. 18:20-27). But the greatest demonstration ofagapê love is that of God the Father, who
showed his love by not sparing his only Son but giving him up to die on the cross to secure our
salvation. Christ’s death on the cross is the proof of God’s everlasting, unchanging love, a love
so great that it is beyond human comprehension, a love that is better than life here, a love that
even our death cannot destroy. It is this love of the Father that has enabled saints of God
throughout history to suffer cruel persecution and death at the hands of their enemies.
Have you experienced this love of God the Father? Paul states this love of God is poured out in
abundance in our hearts by the Holy Spirit who is given to us (Rom. 5:5). Every true Christian
can experience it. When we do, we will know it with our minds, feel it with our emotions, and be
motivated to love God and obey his commands with joy. This love motivates us to share this
good news with others with confidence and causes us to rejoice in tribulations also. Let us, then,
consider three proofs of the love of the Father from this passage.

God’s Love Seen in the Love of the Father
The first proof is the Father’s own love for us. The Father himself loves us. This is love that goes
beyond common grace, which speaks of the love God has for all of his creation.
Under his common grace, God the Father shows love even to those who hate him. Jesus
instructs, “Love your enemies and pray for those who persecute you that you may be sons of
your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the
righteous and the unrighteous” (Matt. 5:44-45). Paul also speaks of God’s common grace: “He
has shown kindness by giving you rain from heaven and crops in their seasons; he provides you
with plenty of food and fills your hearts with joy” (Acts 14:17).
God gives food and shelter to all his creatures. He feeds the birds and clothes the lilies of the
field (Matt. 6:26-30). James says, “Every good and perfect gift is from above, coming down
from the Father of the heavenly lights, who does not change like shifting shadows” (James 1:17).
But God loves his elect with his special love that saves them from their sins and makes them
beloved saints. The Father gave his only Son to die in behalf of them only. Isaiah tells us,
“‘Come now, let us reason together,’ says the LORD. ‘Though your sins are like scarlet, ?they
shall be as white as snow; though they are red as crimson, they shall be like wool'” (Isa. 1:18).
Isaiah also says, “We all, like sheep, have gone astray, each of us has turned to his own way; and
the LORD has laid on him the iniquity of us all” (Isa. 53:6). In light of this great love of God,
Daniel prayed in Babylon:
Now, our God, hear the prayers and petitions of your servant. For your sake, O Lord, look with
favor on your desolate sanctuary. Give ear, O God, and hear; open your eyes and see the
desolation of the city that bears your Name. We do not make requests of you because we are
righteous, but because of your great mercy. O Lord, listen! O Lord, forgive! O Lord, hear and
act! For your sake, O my God, do not delay, because your city and your people bear your Name.
(Dan. 9:17-19)
In response to God’s love, we are to love God with all our heart, mind, soul, and strength. And
God may test our love for him as he tested Abraham (Gen. 22). At the last moment God spared
Isaac from being sacrificed, declaring: “Do not lay a hand on the boy. Do not do anything to him.
Now I know that you fear God, because you have not withheld from me your son, your only son”
(Gen. 22:12). But herein we see the love of the Father for us: he did not spare his only Son, the
Son of his bosom, but handed him over to wicked men that he may be crucified. So Paul says,
“He who did not spare his own Son but gave him up for us all-how will he not also, along with
him, graciously give us all things?” (Rom. 8:32). God’s love shed abroad in our hearts is the love
manifested on the cross.
Elsewhere Paul says of this love, “Praise be to the God and Father of our Lord Jesus Christ, who
has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in
him before the creation of the world to be holy and blameless in his sight. In love he predestined
us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will-to the
praise of his glorious grace, which he has freely given us in the One he loves” (Eph. 1:3-6). He
also says, “For those God foreknew [foreloved] he also predestinated to be conformed to the
likeness of his Son” (Rom. 8:29). Again, Paul declares, “‘No eye has seen, no ear has heard, no
mind has conceived what God has prepared for those who love him’-but God has revealed it to
us by his Spirit” (1 Cor. 2:9-10). Of this great demonstration of God’s love, Peter declares, “This

man was handed over to you by God’s set purpose and foreknowledge: and you, with the help of
wicked men, put him to death by nailing him to the cross” (Acts 2:23). Jesus himself says, “Do
not rejoice that the spirits submit to you, but rejoice that your names are written in heaven”
(Luke 10:20). Our names are written in the Lamb’s book of life, the Lamb who was slain from
the foundation of the world.
The height and depth and length and width of God’s love for us is beyond human comprehension
(Eph. 3:18-19). Yet we can in a measure understand it through Christ’s sacrifice on our behalf.
John says, “This is how God showed his love among us: He sent his one and only Son into the
world that we might live through him. This is love: not that we loved God, but that he loved us
and sent his Son as an atoning sacrifice for our sins” (1 John 4:9-10).
It is true that there is going to be a day when God will pour out his wrath in his righteous
judgment: “The wrath of God is being revealed from heaven against all the godlessness and the
wickedness of men who suppress the truth by their wickedness (Rom. 1:18). But that is not all.
Not only is the wrath of God being revealed, but the love of God is also being revealed. That is
what Paul is declaring in Romans 5:8. Through the cross of Christ, God the Father reveals and
proves clearly to all thinking beings of the universe his own unique love for sinners. Paul writes
that God the Father presented Jesus Christ “as a sacrifice of atonement” (Rom. 3:25). Let us,
therefore, survey the wondrous cross, and be amazed and impressed, not only by the Father’s
promise of love, but by his proof of it.
“God demonstrates his own love for us in this: While we were still sinners, Christ died for us”
(Rom. 5:8). Paul uses the present tense-sunistêsin. The cross is constantly unveiling and
placarding the love of the Father for us. May we look to it and be saved. The Lord says, “Turn to
me and be saved, all you ends of the earth; for I am God, and there is no other” (Isa. 45:22).
Jesus tells us, “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted
up, that everyone who believes in him may have eternal life”(John 3:14-15). When Paul came to
Corinth, he determined not to know anything but Jesus Christ and him crucified (1 Cor. 2:2). To
the Galatians he said, “Before your very eyes Jesus Christ was clearly portrayed as crucified”
(Gal. 3:1). The charge of every preacher is to declare to all the Father’s love for sinners, that he
would sacrifice his own Son on their behalf.
Salvation is not a joint venture in which we have fifty percent interest and God has fifty percent.
It is not even a matter of us having one percent and God ninety-nine. Salvation is all by grace
from first to last. Salvation is of the Father. Hell-deserving people are given heaven; death-
deserving people are given eternal life. And because our salvation is all of grace, it is totally
secure. If the Father loved us because we loved him, he would only love us as long as we love
him. There is no security in such an arrangement. But our salvation depends not on our
loveliness or holiness, but on the constancy of the love of the Father. God is not promising to
love us; he has proved in history that he loves us. The greatest love is the Father’s own love for
his enemies revealed in Christ’s death on the cross.
Paul prays, “May the Lord direct your hearts into God’s love” (2 Thess. 3:5). I hope we will pray
this when we are down and out: “Lord, direct my heart into your eternal, everlasting, sovereign,
unchanging, constant love for me.” Elsewhere Paul encourages us: “For I am convinced that
neither death nor life, neither angels nor demons, neither the present nor the future, nor any
powers, neither height nor depth, nor anything else in all creation, will be able to separate us
from the love of God that is in Christ Jesus our Lord” (Rom. 8:38-39).

God’s Love Seen in Christ’s Death
The second proof of the love of God is the death of his Son. Paul writes, “For if, when we were
God’s enemies, we were reconciled to him through the death of his Son, how much more, having
been reconciled, shall we be saved through his life!” (Rom. 8:10). This verse, first of all, tells us
that Jesus Christ is God’s Son. He is not just a prophet or an angel, but the one and only beloved
Son of God. Jesus was not a mere sinner dying on behalf of another sinner to spare him
temporarily of his physical death. No, the Son of God died for sinners to give them eternal life.
He is the sinless God-man, the eternal Deity who became mortal. God sent his Son in the
likeness of sinful flesh to die our eternal death for our infinite sin. Four times Paul uses the word
“huper” (in behalf of) in Romans 5:6-8, stressing the point that while someone may dare to die in
behalf of a good man, Christ died huper asebôn, in behalf of the ungodly.
The emphasis in this passage is not on Christ’s life, teaching, or miracles, but on his death. The
Bible teaches that all have sinned and must die. We all became sinners through Adam’s one sin.
Every human being is conceived in sin, born a sinner, practices daily sin, and must die eternal
death and go to hell, unless God intervenes. But whose death is Paul speaking about? He is
speaking about the death of the sinless Son of God. We are spared because Christ died for our
benefit, in our interest, as our substitute. We sinned, but Christ died. He did not die as a martyr,
nor did he die for his own sins, for he was sinless. (PGM) He died so that we will not die
eternally. And because of his death, those who believe in him have crossed from death to life
(John 5:24). Jesus said, “Whoever lives and believes in me will never die” (John 11:26).
Four times in John 10 Jesus spoke about laying down his life for the sheep (John 10:11, 15, 17-
18). For example, in John 10:17-18 he declares, “The reason my Father loves me is that I lay
down my life-only to take it up again. No one takes it from me, but I lay it down of my own
accord. I have authority to lay it down and authority to take it up again. This command I received
from my Father.” Laying down his life was the assignment the Father gave the Son because the
Father loves us. In the death of Jesus Christ, we see the love of the Father.
These are not just promises without fulfillment. When John saw Jesus, he declared, “Look, the
Lamb of God who takes away the sin of the world” (John 1:29). When Dr. Karl Barth came to
this country, he was asked, “What is the greatest thought that ever went through your mind?” He
simply said, “Jesus loves me, this I know, for the Bible tells me so.”1 The entire Old Testament
sacrificial system pointed to Christ’s substitutionary death. That is the meaning of huper hêmôn.
The Son of God became incarnate to taste death for every man (Heb. 2:9).
Paul says, “For Christ’s love compels us, because we convinced that one died [huper] for all and
therefore all died.” There it is-the idea that Christ’s death is in place of the death of another.
“And he died [huper] for all that those who live should no longer live for themselves, but for him
who died [huper] for them and was raised again” (2 Cor. 5:14-15). Compelled by the love of
God, we henceforth live for him who died for us. Living is easier than dying.
The love of the Father is seen in the death of his Son. That is clear proof that God loves us. And
we are told that Christ died kata kairon (at the right time). It was God’s plan that his Son take on
human flesh in his appointed time and die for the sins of those the Father foreloved and
predestinated. When all human efforts for self-salvation failed, whether false religions or human
philosophies or social action, Christ came. “‘The time has come,’ [Jesus] said. ‘The kingdom of
God is near. Repent and believe the good news!'” (Mark 1:15). Paul says, “But when the time

had fully come, God sent his Son, born of a woman, born under law, to redeem those who are
under the law” (Gal. 4:4-5).
Christ died and went to hell on the cross in our place for our salvation. Therefore, we will not die
but will live with God forever in heaven. We are blessed with all spiritual blessings in Jesus
Christ in heavenly places before the creation of the world.
God’s Love Seen in the Salvation of Sinners
The third proof that God loves us is that he saves wicked people. Christ did not die for the
righteous. Human beings do not die for one who is legally just, one who is a Pharisee like Saul of
Tarsus, who said that he was perfect as far as the legal righteousness was concerned. Such
legally perfect people are not loved; therefore, no one will want to die for them.
Christ did not die for good people either. Good people move beyond legalism. Such people can
be benefactors, showing kindness to others. Paul says some people perhaps may dare to die for
good people. Citing Donald Grey Barnhouse, Dr. James Boice gives this illustration:
Two men were trapped in a mine cave-in, and poisonous gas was escaping. One man had a wife
and three children. He also had a gas mask, but his mask had been torn in the underground
explosion and he would have perished apart from the act of the man who trapped with him. This
second man took off his own mask and forced it on the man who survived, saying, “You have
Mary and the children’ they need you. I am alone and can go.”2
Of course, such substitutionary deaths can only avert temporarily the physical death of the
beneficiaries. They still are liable to an eternal, penal death.
But Christ did not die for such nice people either. What the Holy Spirit is saying in Romans 5:6-
8 is that Christ died for wicked sinners. Such an act of love never happened in history until Jesus
Christ came and has not happened since. A man may die for his family or friends, but not for
wicked people.
God proved his love for us because his Son died for us when we were helpless, ungodly, sinful,
and at enmity with God. Paul calls us helpless ones (ontôn asthenôn): “You see, at just the right
time, when we were still powerless, Christ died for the ungodly” (Rom. 5:6). Suffering from total
moral inability, we could do nothing to please God; we could only do dead works. We were not
well or merely sick; we were dead in trespasses and sins and thoroughly regulated by the devil.
We were sons of disobedience (Eph. 2:1-3). Yet although it was impossible for us to save
ourselves, we did not understand that truth because unregenerate powerless people cannot
understand spiritual things. We could not see or enter the kingdom of God, nor did we seek God.
So God himself provided a solution: “But because of his great love and rich mercy, God made us
alive with Jesus Christ” (Eph. 2:4).
Not only were we helpless, but we were also ungodly (asebôn ontôn). By nature man is ungodly
and the wrath of God is justly directed against him. As a fool, he says in his heart, “There is no
God” (Ps. 14:1). He is godless, lawless, and refuses to worship and serve God. He always does
the opposite of God’s will. Yet in this we also see the love of the Father: God sent his Son to die
for the ungodly, pouring out his wrath, not on us, but on his own Son.
Additionally, we were sinners. “All have sinned and come short of the glory of God” (Rom.
3:23). Sinners relish in challenging God’s sovereignty and violating his laws. A sinner actively
opposes God’s attributes-his wisdom, sovereignty, holiness, and power. How can God love such

unlovely sinners? If he were but a man, he could not, for human love is based on the
attractiveness of the object of love. But God demonstrates his special heavenly love by loving
terrible sinners like us.
Finally, we were at enmity with God (Rom. 5:10). Not only were we were helpless, ungodly
sinners, we were also God’s sworn enemies. We declared war against God, and God declared
war against us. “The sinful mind is hostile to God” (Rom. 8:7). And as God’s enemies, we
wanted to kill him. In fact, the essence of sin is enmity against God. That is why Jesus was
crucified. Yet Christ’s death was part of God’s plan. The Father handed his Son over to be
crucified. The wrath of God that was due us was poured upon his own Son. He did not spare him
that he may spare us from eternal damnation.
How much more proof could you ask for that the Father loves us! Therefore, survey the
wondrous cross. Study the Bible carefully. Fill your mind with God’s word, and your heart will
be filled to overflowing with the love of God, so much so that you will be able to rejoice in
tribulations and will live to please God. This love of God the Father and his Son will motivate
you to daily proclaim the good news of the gospel by the power of the Holy Spirit.
The Roman Christians were like us-helpless, ungodly, sinful, enemies of God. Yet because of the
love of the Father and the Son applied to them by the Holy Spirit, Paul addresses them in
Romans 1:7 as “beloved” (agapêtois), “effectually called” (klêtois), and “saints” (hagiois). And
not only were they beloved of the Father, the Son, and the Holy Spirit, but we are too. We were
helpless, ungodly, sinners, enemies, but no longer so. We have been justified and redeemed.
Now we are God’s beloved children, called effectually, saints.
This is good news, and I believe it. The Father loved me, he loves me, and will love me
throughout all eternity. Even when I falter and fall, he will come and pick me up. He may
discipline me, but he will never stop loving me.
This love of the Father is everlasting and unchanging. Therefore, I urge you to believe it and live
forever in joy unspeakable and full of glory. And if you are not yet a believer in Christ, may you
confess to God, “I am not righteous or good. I am a morally corrupt, ungodly sinner, and a sworn
enemy of God. But I understand that you love sinners with an everlasting, unchanging, great
love. I believe in your Son, Jesus Christ, who died in my place on the cross in history. Lord
Jesus, save me, both now and forever.” Jesus saves only sinners. Come to him as you are, and he
will receive you and save you. Jesus justifies the ungodly.
May God help us to be convinced of the unending, unchanging love of the Father proven
to us in this passage and may we experience it daily.
1 James M. Boice, Romans Vol. 2: The Reign of Grace, Romans 5:1-8:39 (Grand Rapids: Baker
Book House, 1992), 539.
2 Ibid., 538.
Copyright © 2008, P. G. Mathew
Romans 5:6-11

July 25,2004
Rick Goettsche
I am really glad to have the opportunity to be here this morning. I have gotten to preach several
times now, but this is only the second time that I have gotten to preach in a church. About a
month ago, I had the opportunity to preach at my church at school. Mom, dad, and Rachel were
all able to come down to see that, so that was kind of neat. Afterward, I asked dad what he
thought of it. I don’t know if it was the first thing he said, but one of the first things he said was
that my sermon had three points, so it had to be pretty good. As I prepared this one, I laughed as
I had four points, because I knew you guys would laugh if you saw I had three. If you look at
your sermon outline though, you will see that I now do only have three points….I guess it runs in
the family.
Anyway, our text this morning is from Romans chapter 5 verses 6-11. Now, this comes
obviously right after chapters one through four of Romans, which I know you guys have
covered. The first three chapters of the book really focus on who we are. It is summed up fairly
well by Romans 3:10-12.
“As it is written: ‘There is no one righteous, not even on; there is no one who understands, no
one who seeks God. All have turned away, they have together become worthless; there is no one
who does good, not even one.’”
So Paul emphasizes that we have done nothing good and that in fact, we don’t even seek God
before we are Christians.
Romans 4 comes after this and we begin to see a turn in the focus because we are talking about
Abraham being justified by faith. We see that Abraham didn’t do anything to earn faith, but
rather, his faith was reckoned to him.
That brings us to chapter five, where you studied last week about the hope of the glory of God.
Paul is making a transition here to talk a bit more about who God is in and of himself. This week
is the focus on God’s love through Christ. Let’s read Romans 5:6-11.
“You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very
rarely will anyone die for a righteous man, though for a good man someone might possibly dare
to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died
for us.
Since we have now been justified by his blood, how much more shall we be saved from God’s
wrath through him! For if, when we were God’s enemies, we were reconciled to him through the
death of his Son, how much more, having been reconciled shall we be saved through his life! Not
only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have
now received reconciliation.”
Now Paul writes this section almost like a sermon in and of itself. He has a short introduction, a
body, and a conclusion. He starts off in verse six by telling us that Christ’s death came at just the
right time. Now, as I considered this, I wondered what this meant. My initial thought was that
Christ’s death came at just the right time in history. This means that Christ didn’t show up early
or late, but that everything happened at exactly the right time in history.
This certainly is true, because Christ showed up after Abraham, he showed up right around
Paul’s time. Christ life was at just the right time and political climate so that every prophecy that

had been written about him was able to be fulfilled. Certainly Christ’s death came at exactly the
right time in history, but I don’t think that is what Paul was saying. The reason is that he
qualifies, or clarifies his statement immediately after he makes it. He says, “At just the right
time, while we were still powerless…” Paul is saying that the right time was the time during
which we were powerless.
It’s kind of funny to read this, because Paul is basically recapping the first three chapters in this.
He wants us to understand that there was nothing we could do to save ourselves, and Christ
didn’t die because of anything we did, but he died when we were still powerless.
Now, in verse seven Paul begins to make a contrast. He says, “Very rarely will anyone die for a
righteous man, though for a good man someone might possibly dare to die.” At first I didn’t
understand this statement. I understood from the context what Paul was driving at, but I didn’t
understand the illustration. To me, good people are everywhere. In America, we say that
everyone is basically a good person unless they are like a murderer or rapist or something of that
nature, so good people doesn’t seem to me to be a very exclusive category. Righteous people
seem to be very rare to me, if in fact they exist at all. It seemed like Paul was saying that it was
more likely for someone to die for a good person than a righteous one and that made no sense to
me at all. I found out that the problem was that I wasn’t from 1st century Rome.
During my research I learned that the Greco-Roman culture understood these terms almost
exactly opposite of our understanding. Righteous people were much more common, and the good
person was understood to be a very rare person. So, we may be able to restate this verse in 21st
century American terms.
People don’t give up their lives for just anyone. Very rarely do you see anyone die for anyone
else, maybe for a good person. Most of the time though, if you do see someone die for another
person it is because they are a great person, and they deserve to live more.
I think a good example of this is the United States secret service. One of the jobs that these
people are charged with is protecting the President of the United States. The people in the secret
service would be willing to give up their lives for the life of the president because they believe
that he deserves it. They believe that his life is worth more than theirs. If these same men were
around me and we were all walking down the street together and someone shot a gun at me, I
would guess that they would all jump out of the way. They aren’t willing to give up their lives
for just anyone, the person must be worthy of it.
Now that we understand this, we can see the point that Paul was trying to make. Look at verse 8.
“But God demonstrates his own love for us in this: that while we were still sinners, Christ died
for us.” Paul contrasts the way humans think with the way that God thinks. We aren’t willing to
die for someone unless they deserve it, but Christ dies for us when we were still sinners! Not
only were we powerless, but we were still sinners, and because of this were utterly unworthy of
having our lives saved. Paul points out here that this a demonstration of God’s love. His point is
that God shows tremendous love to those whom he would save.
Now that he’s made his point, he seeks to explain it. In verse 9 he says, “Since we have now
been justified by his blood, how much more shall we be saved through him!” Paul says that we
are justified by Christ’s blood. What does justified mean? Forgive me for using part of the word
in the definition, but justified means that justice has been served. It means that we are “all
square”. Think of a courtroom.

If I am guilty of a crime, the court will exact a punishment from me. The court can do whatever
it takes to cause me to complete my punishment. Now, once my punishment has been completed,
whether by me or someone else, I am justified. If I paid my fine, they won’t do anything more to
me. They have nothing against me, because I am justified. It is the same way with God. We have
all been found guilty of sin, and must pay the penalty for that which is death before we can be
justified. If we don’t pay the penalty, we face God’s wrath, which is hell.
This section says that Christ’s blood justifies us. Paul then explains that if we are justified, we
must be saved from God’s wrath, or hell. Now this is important for us to understand. Everyone
that Jesus died for is then saved from hell because they are justified. One way that many people
understand Christ’s death is that he died for all men. The logical conclusion of this is that all men
are justified, and thus all men are saved from hell. This is a concept known as universalism, and
it is clearly contradicted by the bible, because the bible teaches that there is a real hell with real
people in it. So, it makes sense that Jesus only died for those who are Christians or will be
Christians, because Christians are the only ones who are saved. So God shows tremendous love
to those he would save.
Paul continues this line of thought into verse 10. He says, “For if, when we were God’s enemies,
we were reconciled to him through the death of his son, how much more, having been
reconciled, shall we be saved through his life!” We are told that we are God’s enemies. As
people who have sinned against God, we are his enemies. We also see that while we were his
enemies, we were reconciled to him through Jesus. Reconciled refers to bringing two parties who
are estranged back together. Christ brings us and God back together into a relationship. We are
no longer enemies of God because of Christ’s death on the cross. But Paul doesn’t stop there.
Paul doesn’t end with Christ’s death, because the story doesn’t end with his death. He says,
“How much more, having been reconciled, shall we be saved through his life!” Paul points out
that because Christ is alive, we continue to be reconciled.
Turn with me over to Hebrews chapter seven. I want to look briefly at verses 23-25. It says this:
“Now there have been many of those priests, since death prevented them from continuing in
office; but because Jesus live forever, he has a permanent priesthood. Therefore he is able to save
completely those who come to God through him, because he always live to intercede for them.”
Now before this will make sense, we have to know the context. In the Jewish faith, the Hebrew
people had a high priest, who would make intercession for them once a year. Basically he was
the middle man between God and the people. The high priest could basically only serve as long
as he was alive, so there kept having to be new high priests. Jesus was “the great high priest”,
and also lived to make intercession. The difference with Jesus is that he isn’t dead, so he is still
able to make intercession for us. He is able to “save completely” his people. This should be an
amazing comfort. We see that if we are Christians, we are saved no matter what! This shouldn’t
surprise us, because we didn’t do anything to earn or even deserve our salvation, so what should
make us think we can do something to lose it! No matter how far we have fallen, no matter how
bad we mess up, Jesus is still there to bring us back to right standing with God! This is great
news for us as Christians.
One of the things that I like about this church is that we don’t do things the way people expect us
to. We turn things on their heads. One of the things that many churches to is a congregational
response. The pastor will say, and all god’s people say…and the people say, amen. What we do
here is a little different. I say, and all god’s people say… and you say, so what? This isn’t out of

disrespect, but because we want to know what this should mean for us. So, All God’s people
say…
I’m glad you asked, let me tell you. In verse eleven, Paul basically answers the so what question.
He says, “Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through
whom we have now received reconciliation.” It is almost as though he is saying, yes, all these
other things are true, but they are not the point of the issue. The point is that we are to rejoice!
We have been given so much if we are Christians, so we should rejoice. We are saved when we
were powerless, God shows tremendous love to us because he died for us when we didn’t
deserve it, and we are saved from his wrath apart from anything we do. God’s work should drive
us to rejoice! So what? How should our rejoicing affect our lives?
I already discovered that three point sermons run in my family, but I have also discovered that
making lists runs in my family too, so I have a list of four things that I think this should cause us
to be. First, we should be obedient.
We can honor God by being obedient to him. Children honor their parents by being obedient, and
as God’s children we should do the same. This means that when we are home alone, what we
watch, what we read, what we look at online, what we do are all things that should be affected by
our rejoicing in God. It means that when we go to write our checks for the month, that we can
honor God by tithing. It means that when we are late for an appointment because we had other
things to do, we can honor God by obeying the law and driving only 55 miles per hour. We can
rejoice by being obedient.
Second, we can be servants. I am in an interesting situation as far as my living arrangements go
right now. My roommate basically left me in a position where I had to find a place to live, but it
was really too late in the game to do so. I was pretty much resigned to living in my nice little car.
Some people from the church came and said, hey, we have a finished basement that you could
live in. You can store all of your stuff here, there’s even a door down there, so you won’t even
know we’re here, and we won’t know you’re here. You can stay as long as you need. I asked
how much they wanted me to pay them, and they said nothing. They said that if I was hungry, I
should eat their food, if my clothes were dirty, I should tell them and they would wash them.
They gave so much more than I deserved. My point is that because I am grateful of this, I want to
serve them! I keep trying to find things I can do to serve them. I ask, can I mow your lawn, can I
clean out your gutters, can I change your lightbulbs, can I wipe the cobwebs out of your corners
with my hair? I mean, let me do something to serve!
This should be the attitude we have with God. We have been given immeasurably more than just
a place to sleep. We have been given an eternal gift when we didn’t deserve it! We should seek
to serve him in any way possible, we should be looking for ways to serve. In the church, maybe
we need to serve in the nursery, or teach a class, or help with some other ministry, or use the
gifts we already have to start a new ministry. Whatever it is, we need to be finding a way to serve
God. We can rejoice by being servants.
Third, we can rejoice by being humble. The knowledge that we have done nothing to be saved
should be humbling. A complaint about the church is often that the church looks down on
everyone. This should not be the case, we should realize that it is only because of God that we
have not been utterly consumed by sin. The English theologian John Bradford is well known for
his comment when he saw a drunk lying in the gutter one day. As he walked by, he said, “there
but for the grace of God lies John Bradford.” He understood that if it was up to him, he would

probably be in the same place, but God saved him, and made him new. This made him humble,
because it was not because of anything we have done, but it is all because of what God has done.
We can rejoice by being humble.
Fourth, we can rejoice by people with attitudes of Joy. This sounds almost redundant, but our
lives should be joyful because of what we have been given. Too many times, we are focused on
everything but God’s gifts, and we don’t rejoice. We are sour people. Try this, when you wake
up, the very first thing you do is praise God. It will totally change your day. Instead of the first
words out of our mouths being I have to get up or, it’s hot, or it’s cold, or I don’t want to go to
work, or I don’t want to go to school, we should say thank you Jesus for saving me! Our lives
should have in them and unquenchable joy that should be visible around us, because we have
been given so much.
I hope this text is clear to you. Everything comes back to God, and we should rejoice in that fact.
I wan to ask you a couple of very direct questions. First, are you saved? If this has made you
uncomfortable or you have a desire to understand this more, God may be calling you to be saved
today. If that is the case, then do so. Talk to someone about it, whether, my dad, or John, or
myself, just do it. If you are saved, then I ask you, are you rejoicing? Where can you be
rejoicing? What is God calling you to do? Don’t leave this place the same way you came in, but
rejoice in God today.
I want to leave you with a song that I think just echoes this passage of scripture. I thought about
singing it, but decided against it. I hope that these words will be your prayer.
I’m forgiven because you were forsaken.
I’m accepted. You were condemned.
I’m alive and well, your spirit lives within me.
Because you died and rose again.
Amazing Love, how can it be,
That you my king would die for me.
Amazing love, I know it’s true,
And it’s my joy to honor you.
In all I do, I honor you.
ALAN CARR
HE DID IT ALL FOR ME
Intro: This passage of Scripture joins other great mountaintop passages like Isaiah 53; Psalm
23; Hebrews 11; Philippians 4; and John 3 in being among the greatest in the Word of God.
All these passages that I have mentioned, as well as others, have long brought comfort to the
hearts of men.

In this passage, we find the Apostle Paul rehearsing the benefits that are ours as children of God.
These verses make plain the great provisions that have come our way through the death of the
Lord Jesus and by virtue of our placing our faith in Him for salvation. These verses tell us what
we are without Him, what He did for us and what we have because of His sacrifice. I want to
draw your attention to verse 8, and the last phrase of that verse, then look at the last 2 words:
"for us". Those two words sum up the content of this message. As the Lord gives me liberty this
morning, I would like to preach for a while on the thought, He Did It All For Me!
I. V. 6-10 THE SINNER'S PITIFUL CONDITION
(Ill. In these 5 verses, Paul tells us that man's condition can be summed up by four descriptive
terms: Without strength, v. 6, ungodly, v. 6, sinner, v. 8, enemies, v. 10. These four terms
describe the condition of all men who are lost in sin. This is God's portrait of humanity apart
from Him.)
A. V. 6 The Sinner Is A Weak Man - "Without Strength" - This carries the idea of
being "powerless". It speaks of people who are "utterly helpless with no means of
escape." The idea is that the lost sinner stands before God with absolutely no ability to
change what he is. We are powerless to escape sin, to escape death, to resist the devil, to
please God in any way. The whole essence of this statement is that man is unable to
change his sinful nature by his own effort. He is totally without strength and weakened by
his sins.
B. V. 6 The Sinner Is A Wicked Man - "Ungodly" - This word refers to those who,
"without reverence for or fear of God." It literally means to "live your life as if God did
not exist." Because we are helpless to change our sinful nature, we live our lives as we
please without regard for God, or for His Law and will.
(Note: To be "ungodly" does not mean that one must wallow in sin! The unsaved church
member is just as godless as an Adolph Hitler! When a person refuses to bow before the
Lord in salvation, he is essentially setting himself up as his own god. Therefore, he does
as he pleases, he worships himself without any regard for the true God. Hence, he is
"godless". He is a practical atheist!)
C. V. 8 The Sinner Is A Wayward Man - "Sinners" - This word means "to miss the
mark." It carries the idea of an archer aiming at a bulls eye to the best of his ability,
shooting his arrow and then missing the whole target. It pictures man as he tries and fails
his way through life. No matter how good man tries to be, he can never be good enough.
Though he may aim high, and set high standards, still he always falls short of God's
standard. Man always misses the mark.
(Ill. This is why attempting to get to Heaven by good works will never work. Man can
never be good enough to get himself to God! No matter how close he comes, he will
always fall short. To be almost right is to be forever wrong!)
D. V. 10 The Sinner Is A Warlike Man - "Enemies" - The word means "an adversary".
Basically, what the Bible is telling us is that when we are lost, we are in the devil's camp.
We are opposed to God and we are the enemy of God. No matter how much a man may
talk of loving the Lord, if that man is unsaved, he is a liar! God says the lost are His
enemies.
(Note: I hope you can see that people, apart from Jesus, are in a hopeless situation!)

II. V. 6-8 THE SAVIOR'S PRICELESS COMPASSION
A. V. 6-7 The Superiority Of His Compassion - Paul tells us that there are a few people
in life that men might die for. Who would those persons be in your own life? Perhaps it
would be mother and father, husband or wife, son or daughter, or even a few very close
friends. If you really take the time to think it through, there are probably only a very few
people for whom you would give your life without a moment's hesitation.
(Note: Imagine that you are eating a meal in a restaurant with your son when, suddenly, a
gunman enters the place and begins shooting people all around you. What is your
immediate response? Hide under a table? Try to get away? Attempt to overpower the
gunman? Or, somehow, protect you son? For a man named James F. Kidd, of Wheaton,
Illinois, the answer was easy. He was visiting his son, who was stationed at Fort Bragg.
They went to a nearby Italian restaurant to eat. While they were eating a gunman entered
the building and began firing into the customers. When it was over, 11 people had died,
including James Kidd. When the shooting started, he had used his own body to shield his
son from the bullets, and he, himself, had died from a gunshot wound to the back. Later,
his wife said, "He was a good man, a good father and a good husband. He died saving
his son. What more can you say?")
(Ill. Another true story involves two miners who were trapped in a cave-in. They were
trapped in the mine. They had two oxygen masks, but one was damaged. Only one of
these men would be able to get out alive. One of the miners, a single man, handed the
good mask to the other miner and said, "Here, you take it. You've got a wife and
children. I don't have anybody. I can go. You've got to stay.")
(Ill. We have all heard stories of soldiers who have given their lives for their comrades.
Maybe a grenade will be thrown into the midst of a patrol and one of the men will fall on
that grenade and absorb the blast with his body. He will be blown to pieces, but the rest
of the men live.)
(Note: All these are examples of rare courage and sacrifice. However, they all have one
common theme: they demonstrate the human capacity to give ourselves for the sake of
those we love. Family, friends and fellow soldiers are one thing, but can you imagine
giving your life for an enemy? Human love has its limits, thankfully, the love of God
does not! Verse 6 tells us that this is exactly what Jesus did! He didn't die for the good,
but for the ungodly!)
B. V. 8 The Statement In His Compassion - Notice how the love of God transcended
anything humanity is able to produce. He put His great love on display when Jesus Christ
died for those who "were yet sinners." You see, while we were still weak, wicked,
wayward and warlike, Jesus died for us! He did not die for His friends. He died for His
enemies! He did not die for people who loved Him, but He died for the very people who
had crucified Him. He died for the ungodly!
(Note: Let's return to that restaurant near Fort Bragg. Suppose that young soldier is a total
stranger. What if James Kidd had protected a total stranger? What if, instead of that
grenade being thrown into the midst of a Marine patrol, it had been thrown into the a
group of Vietnamese soldiers guarding an American prisoner. Suppose that American
soldier, who had been abused and beaten and was permanently scarred and disfigured by
his captures, fell on that grenade and gave his life to save his enemies. You say, "People

don't do that!" That's right! Human nature recoils at the thought of doing good to one's
enemies. However, while man doesn't do that, God does! That is exactly what happened
at Calvary! Jesus Christ died for the sins of His enemies. He threw Himself on the
grenade of God's wrath ans when it detonated, He died to deliver those who hated Him.
What love! What boundless compassion!)
(Note: May we never look at this crazy, confused world and say "If God is a God of love,
then why do bad things happen." That is foolishness! If there is a doubt in your mind as
to the love of God, I challenge you to take a look back at a place called Calvary. There
you will see a holy and a sinless God, the Creator, dying for the creature that hates Him.
Watch as the life leaves His body. Watch as His blood runs down the cross. Listen as His
blood drips in great pools on the ground. Hear Him as He gasps for His last breath and
gives His life a sacrifice for sin. Look at that broken and bleeding form hanging there
lifeless on that cross and tell me that God doesn't love you! There never has been, nor
will there ever be a greater demonstration of God's love than that of a broken and dead
Savior on a bloody cross.)
III. V. 9-11 THE SAINT'S PRECIOUS CONVERSION
A. V. 9a Our Position - Justified - We have covered this word thoroughly in other
messages. Basically, this word means to declare a person "not guilty".
B. V. 9b Our Protection - "saved from wrath" - Because we are in Jesus, we are
protected from the wrath of God. Simply stated, no child of God need ever fear dying and
going to Hell! Jesus has already paid the price and quenched the wrath of God toward
those who believe in Him.
C. V. 10a Our Peace - "reconciled" - This word means "to take enemies and make them
into friends." No longer are we in opposition to God. We have been brought together
through the blood of Jesus! God has called a truce and put away the battle flags. We are
no longer fighting, but we are at peace with God.
D. V. 10b Our Preservation - "saved by His life" - These words tell us that Jesus is
alive this evening. This has nothing to do with the life He lived here on the earth. It has
everything to do with the life He lives in Heaven today.
1. He Is Our Advocate - 1 John 2:1
2. He Is Our Intercessor - Heb. 7:25
E. V. 11a Our Praise - "We joy in God" - That is, because these things are true. Because
we are saved and secure in our salvation, we are filled with praise to the King. My
friends, if there was ever a reason to praise the Lord, God has given it to you today
through His Word.
(Note: These may be difficult days for you as a believer. You may feel that there is no
real reason to praise the Lord today. However, if you are saved, then you have all the
reason you need! Remember Luke 20:10!)
F. V. 11b Our Privilege - "given the atonement" - This phrase reminds us that we have
been made "one" with God. Think of it, old, lost, hell bound sinners have been brought
into a personal relationship with the God of Heaven! It isn't just any relationship, but that
of a Father and child! We have been brought nigh to God through the blood of Jesus!

Ours is a great privilege that should not be taken for granted! All through history, man
has wanted to be brought near to God. That is why Israel sacrificed millions of sheep,
cows and birds on their altars. That is why, every year, Muslims sacrifice millions of
animals on Mecca. What the blood of those dead animals could never do for them, the
blood of Jesus has done for us, Heb. 10:11-14.
Conc: I look at these verses and I marvel that God would do all of this just for me, but, He did,
praise His holy Name! Our blessings are far greater than the mind could ever begin to
comprehend. In light of these truths, where do you stand with God this morning? Are you saved?
Are you as close to Him as you need to be? Are you guilty of being in love with Jesus with every
fiber of your being? Oh, my friends, we should be! He should fill our hearts today! If other
things have begun to crowd Him out, why not come and let Him clear the clutter and take His
rightful place in your heart? Maybe some would just like to come and tell the Lord you love Him
and to thank Him for His great gifts to your life. Let's obey Him this morning.
ALAN CARR
ALL THIS, JUST FOR US
Intro: This passage of Scripture joins others like Isaiah 53; Psalm 23; Hebrews 11;
Philippians 4; and John 3 in being among the greatest in the Word of God. All these passages
that I have mentioned, as well as others, have long brought comfort to the hearts of men.
In this passage, we find the Apostle Paul still rehearsing the benefits that are ours as children of
God. These verses makes plain the great provisions that have come our way through the death of
the Lord Jesus and by virtue of our placing our faith in Him for salvation. These verses tell us of
the wonderful things we have in Christ. I want to draw your attention to verse 8, and the last
phrase of that verse, then look at the last 2 words: "for us". Those two words sum up the content
of this message. As the Lord gives me liberty this evening, I would like to preach for a while on
the thought, "All This Just For Us."
I. V. 6-10 MAN'S HOPELESS CONDITION
(Ill. In these 5 verses, Paul tells us that man's condition can be summed up by four descriptive
terms: Without strength, v. 6, ungodly, v. 6, sinner, v. 8, enemies, v. 10. These four terms
describe the condition of all men who are lost in sin. This is God's portrait of humanity apart
from Him. Let's take just a minute to look at Man's Hopeless Condition.)
A. V. 6 Man Is Weak - "Without Strength" - This carries the idea of being "powerless".
It speaks of people who are "utterly helpless with no means of escape." The idea is that
the lost sinner stands before God with absolutely no ability to change what he is. We are
powerless to escape sin, to escape death, to resist the devil, to please God in any way.
The whole essence of this statement is that man is unable to change his sinful nature by
his own effort. He is totally without strength and weakened by his sins.
B. V. 6 Man Is Wicked - "Ungodly" - This word refers to those who, "without reverence
for or fear of God." It literally means to "live your life as if God did not exist." Because

we are helpless to change our sinful nature, we live our lives as we please without regard
for God, or for His Law and will.
(Ill. To be "ungodly" does not mean that one must wallow in sin! The unsaved church
member is just as godless as an Adolph Hitler! When a person refuses to bow before the
Lord in salvation, he is essentially setting himself up as his own god. Therefore, he does
as he pleases, he worships himself without any regard for the true God. Hence, he is
"godless".)
C. V. 8 Man Is Wayward - "Sinners" - This word means "to miss the mark." It carries
the idea of an archer aiming at a bulls eye to the best of his ability, shooting his arrow and
then missing the whole target. It pictures man as he tries and fails his way through life.
No matter how good man tries to be, he can never be good enough. Though he may aim
high, and set high standards, still he always falls short of God's standard. Man always
misses the mark.
(Ill. This is why attempting to get to Heaven by good works will never work. Man can
never be good enough to get himself to God! No matter how close he comes, he will
always fall short. To be almost right is to be forever wrong!)
D. V. 10 Man Is Warlike - "Enemies" - The word mean "an adversary". Basically, what
the Bible is telling us is that when we are lost, we are in the devil's camp. We are opposed
to God and we are the enemy of God. No matter how much a man may talk of loving the
Lord, if that man is unsaved, he is a liar! God says the lost are His enemies.
(Ill. I hope you can see that people, apart from Jesus, are in a hopeless situation! The fact
is, there is no hope in man! All hope will only be found in the Lord Jesus Christ. As a
sinner, man is totally hopeless and helpless before the Lord. He needs something he can
never produce from within himself. He needs help! His help must come from the only
source that can provide it: God! But, man is God's enemy! Thank God, there is more tot
he story than just our wretched condition.)
I. Man's Hopeless Condition
II. V. 6-8 CHRIST'S BOUNDLESS COMPASSION
A. V. 6-7 His Compassion Exceeded The Love Of Man - Paul tells us that there are a
few people in life that men might die for. Who would those persons be in your own life?
Perhaps it would be mother and father, husband or wife, son or daughter, or even a few
very close friends. If you really take the time to think it through, there are probably only a
very few people for whom you would give your life without a moment's hesitation.
(Ill. Imagine that you are eating a meal in a restaurant with your son when, suddenly, a
gunman enters the place and begins shooting people all around you. What is your
immediate response? Hide under a table? Try to get away? Attempt to overpower the
gunman? Or, somehow, protect you son? For a man named James F. Kidd, of Wheaton,
Illinois, the answer was easy. He was visiting his son, who was stationed at Fort Bragg.
They went to a nearby Italian restaurant to eat. While they were eating a gunman entered
the building and began firing into the customers. When it was over, 11 people had died,
including James Kidd. When the shooting started, he had used his own body to shield his
son from the bullets, and he, himself, had died from a gunshot wound to the back. Later,

his wife said, "He was a good man, a good father and a good husband. He died saving his
son. What more can you say?")
(Ill. Another true story involves two miners who were trapped in a cave-in. They were
trapped in the mine. They had two oxygen masks, but one was damaged. Only one of
these men would be able to get out alive. One of the miners, a single man, handed the
good mask to the other miner and said, "Here, you take it. You've got a wife and children.
I don't have anybody. I can go. You've got to stay.")
(Ill. We have all heard stories of soldiers who have given their lives for their comrades.
Maybe a grenade will be thrown into the midst of a patrol and one of the men will fall on
that grenade and absorb the blast with his body. He will be blown to pieces, but the rest
of the men live.)
(Ill. All these are examples of rare courage and sacrifice. However, they all have one
common theme: they demonstrate the human capacity to give ourselves for the sake of
those we love. Family, friends and fellow soldiers are one thing, but can you imagine
giving your life for an enemy? Human love has its limits, thankfully, the love of God
does not! Verse 6 tells us that this is exactly what Jesus did! He didn't die for the good,
but for the ungodly!)
B. V. 8 His Compassion Exhibited The Love Of God - Notice how the love of God
transcended anything humanity is able to produce. He put His great love on display when
Jesus Christ died for those who "were yet sinners." You see, while we were still weak,
wicked, wayward and warlike, Jesus died for us! He did not die for His friends. He died
for His enemies! He did not die for people who loved Him, but He died for the very
people who had crucified Him. He died for the ungodly!
(Ill. Let's return to that restaurant near Fort Bragg. Suppose that young soldier is a total
stranger. What if James Kidd had protected a total stranger? What if, instead of that
grenade being thrown into the midst of a Marine patrol, it had been thrown into the a
group of Vietnamese soldiers guarding an American prisoner. Suppose that American
soldier, who had been abused and beaten and was permanently scarred and disfigured by
his captures, fell on that grenade and gave his life to save his enemies. You say, "People
don't do that!" That's right! Human nature recoils at the thought of doing good to one's
enemies. However, while man doesn't do that, God does! That is exactly what happened
at Calvary! Jesus Christ died for the sins of His enemies. He threw Himself on the
grenade of God's wrath ans when it detonated, He died to deliver those who hated Him.
What love! What boundless compassion!)
(Ill. May we never look at this crazy, confused world and say "If God is a God of love,
then why do bad things happen." That is foolishness! If there is a doubt in your mind as
to the love of God, I challenge you to take a look back at a place called Calvary. There
you will see a holy and a sinless God, the Creator, dying for the creature that hates Him.
Watch as the life leaves His body. Watch as His blood runs down the cross. Listen as His
blood drips in great pools on the ground. Hear Him as He gasps for His last breath and
gives His life a sacrifice for sin. Look at that broken and bleeding form hanging there
lifeless on that cross and tell me that God doesn't love you! There never has been, nor
will there ever be a greater demonstration of God's love than that of a broken and dead
Savior on a bloody cross.)

I. Man's Hopeless Condition
II. Christ's Boundless Compassion
III. V. 9-11 OUR MATCHLESS COMPLETION
(Ill. In these verses, Paul tells us what we have become through the selfless sacrifice of the Lord
Jesus. Because He loved us when we were unlovable, we have received some blessings from
Him that we need to know about this evening. Notice the expression, "Much more then". We
have been completed in Him. Let's notice what we have because of Jesus.)
A. V. 9a Our Position - Justified - We have covered this word thoroughly in other
messages. Basically, this word means to declare a person "not guilty". Even though we
are sinners and deserve to go to Hell. God is able, through the blood of Jesus, to look at
us and declare us "righteous". He says that we are pleasing in His sight. We are accepted
by God. God sees us as if we had never been stained by sin. He sees us like He sees His
Son: perfect and fully right with Himself!
B. V. 9b Our Protection - "saved from wrath" - Because we are in Jesus, we are
protected from th e wrath of God. Simply stated, no child of God need ever fear dying
and going to Hell! Jesus has already paid the price and quenched the wrath of God toward
those who believe in Him. No longer does the wrath of God abide on us, John 3:36. No
loner are we the children of wrath. Eph. 2:3. No we are free from the penalty of sin
through the blood of the Lamb!
C. V. 10a Our Peace - "reconciled" - This word means "to take enemies and make them
into friends." No longer are we in opposition to God. We have been brought together
through the blood of Jesus! God has called a truce and put away the battle flags. We are
no longer fighting, but we are at peace with God. In fact, our relationship is so close that
He is ever with us, Heb. 13:5, and we have direct, unimpeded access to His very throne,
Heb. 4:16. We are at peace with God!
D. V. 10b Our Preservation - "saved by His life" - These words tell us that Jesus is
alive this evening. This has nothing to do with the life He lived here on the earth. It has
everything to do with the life He lives in Heaven today. Because He lives, you and I have
absolute security as believers. Nothing can ever come between us and God, because Jesus
is there standing up on our behalf. Notice two great texts that bear this out:
1. He Is Our Advocate - 1 John 2:1 When we are accused before God, the Lord
Jesus takes our part before the bar of Heaven. He stands up for us as our defense
attorney and pleads our case. He shows the Father His wounds and tells the Father
that we are the children of God. The Father responds with, "Case dismissed!"
2. He Is Our Intercessor - Heb. 7:25 - Simply stated, He is praying for you and
me as we journey toward our heavenly homes. I am glad for all who pray for me,
but it thrills my soul this evening to know that even now, while I am preaching,
my Savior is talking to His Father and mine and asking God to bless and use me.
He is our prayer partner! Even when I am not on praying ground, Jesus always is!
E. V. 11a Our Praise - "We joy in God" - That is, because these things are true. Because
we are saved and secure in our salvation, we are filled with praise to the King. My
friends, if there was ever a reason to praise the Lord, God has given it to you this evening
through His Word.

(Ill. These may be difficult days for you as a believer. You may feel that there is no real
reason to praise the Lord tonight. However, if you are saved, then you have all the reason
you need! Remember Luke 20:10!)
F. V. 11b Our Privilege - "given the atonement" - This phrase reminds us that we have
been made "one" with God. Think of it, old, lost, hell bound sinners have been brought
into a personal relationship with the God of Heaven! It isn't just any relationship, but that
of a Father and child! We have been brought nigh to God through the blood of Jesus!
Ours is a great privilege that should not be taken for granted! All through history, man
has wanted to be brought near to God. That is why Israel sacrificed millions of sheep,
cows and birds on their altars. That is why, every year, Muslims sacrifice millions of
animals on Mecca. What the blood of those dead animals could never do for them, the
blood of Jesus has done for us, Heb. 10:11-14.
Conc: I look at these verses and I marvel that God would do all this just for us. But, He did! Our
blessings are far greater than the mind could ever begin to comprehend. In light of these truths,
where do you stand with God this evening? Are you saved? Are you as close to Him as you need
to be? Are you guilty of being in love with Jesus with every fiber of your being? Oh, my friends,
we should be! He should fill our hearts tonight! If other things have begun to crowd Him out,
why not come and let Him clear the clutter and take His rightful place in your heart? Maybe
some would just like to come and tell the Lord you love Him and to thank Him for His great gifts
to your life. Let's obey Him this evening.
Romans 5:6-8 God’s Timing is Perfect - 10/8/06
I love the honest answers kids give when they’re asked questions. Listen to these responses to
the topic of love.
When asked why love happens between two people…
“One of the people has freckles and so he finds somebody else who has freckles too.”
“No one is sure why it happens, but I heard it has something to do with how you smell…That’s
why perfume and deodorant are so popular.”
“If you want to be loved by somebody who isn’t already in your family, it doesn’t hurt to be
beautiful.”
When asked how to get someone to love you…
“Tell them that you own a whole bunch of candy stores.”
“Don’t do things like have smelly, green sneakers. You might get attention, but attention ain’t
the same thing as love.”
This past Wednesday I taught the older boys in AWANA. In the midst of their squirming and
punching and talking, I realized that I was just like they are when I was their age…if not worse.
The only difference is that I wasn’t as deep as they are. Our topic was the importance of loving
those who are near us and loving those who are difficult to be around. We all agreed that the
toughest thing in the world is to love our sisters! Tune in to their responses when I asked them to
tell me what they think about God’s love…

“It’s a blessing.”
“It’s everlasting.”
“God loves sinners and believers.”
“God loves aliens, if there are any.”
“God’s love is not ordinary because He loves everybody.”
And one boy responded with tears in his eyes: “You just can’t explain it.
It is tough to explain God’s love, isn’t it? I have a renewed appreciation for those of you who
serve in AWANA, in Sunday School, or in Promised Land. Bless you! Your ministry matters!
Last week we were reminded that we’ve all been enrolled in the school of suffering and are
required to take four core classes: Reasons to Rejoice 101, Patient Perseverance 201, Christian
Character 301 and Holy Spirit Hope 401.
We pointed out that when we’re going through tough times, it’s easy to wonder if God really
loves us. Romans 5:5 gives us an anchor to hold on to: “…God has poured out His love into our
hearts by the Holy Spirit, whom He has given us.”
God’s love “has been poured out like a river and is continually being poured out moment-by-
moment.” This morning we’re going to ponder the truths of Romans 5:6-8. This is one of the
clearest passages in all of Scripture about God’s love for losers like us:
You see, at just the right time, when we were still powerless, Christ died for the
ungodly. Very rarely will anyone die for a righteous man, though for a good man
someone might possibly dare to die. But God demonstrates His own love for us in this:
While were still sinners, Christ died for us.
Our Terrible Condition
This passage describes our plight. As we’ve been learning in Romans, we must first understand
the bad news of our condition apart from Christ before we will embrace the good news. Or to say
it another way: We won’t be moved by the limitlessness of God’s love until we grasp the depth
of our depravity.
1. We were weak.
Ro 5:6 says that we were “powerless.” To be “powerless” means that we can’t change our basic
nature on our own. The King James Version says, “without strength.” This word was usually
applied to the sick and feeble, to those who have been wiped out and weakened by some kind of
disease. It’s also used in the moral sense to denote an inability with regard to any undertaking or
duty. Our sin has made us spiritually sick. Specifically it means that we have no power to come
up with a plan of justification on our own – left to ourselves, no one is able to do even one small
thing to please God or achieve salvation. We are spiritually incapacitated. Incidentally, that’s
why efforts to improve our society based on outward change ultimately don’t work. That’s also
why “self-help” books don’t usually help. We cannot change our basic nature by self-effort
because at our core we are self-centered and selfish. On top of that, we’re powerless in our
strength to make lasting change.
2. We were wicked.

The phrase “ungodly” in Ro 5:6 means that we had no desire to change in the first place. We
were not only helpless, but also vile and obnoxious. The word “ungodly” indicates that we were
both irreverent and impious, and have deliberately withheld from God what is rightfully His.
Romans 3:18: “There is no fear of God before their eyes.” It literally means that we have
violated God’s standards. This word means that we live our lives as if God does not exist and so
we worship ourselves. One commentator refers to the ungodly as “mighty in evil.” Turn back to
Romans 1:18: “The wrath of God is being revealed from heaven against all the godlessness
and wickedness of men…”
3. We were wayward.
The third truth is seen in Ro 5:8 – we were “sinners,” meaning that we were desperately in need
of a change that we couldn’t make and didn’t want to make. Spurgeon captures our condition
succinctly when he writes: “No power remains in his system to throw off his mortal malady, not
does he desire to do so; he could not save himself from his disease if he would and he would not
if he could.” The word sin means “to miss the mark” and was used of an archer who takes aim at
a bull’s-eye but ends up totally missing the target. No matter how careful he is, his arrow always
falls short. As sinners, we always come up short. Turn back to Romans 3:23: “For all have
sinned and fall short of the glory of God.”
Isaac Watts wrote that amazing hymn, “At the Cross.” The original has this line: “should He
devote His sacred head for such a worm as I?” Worm is a strong word but that’s exactly how
David described himself in Psalm 22:6: “But I am a worm and not a man…” Some hymn editor
changed this language because it seemed too strong. It was cleaned up a bit so it now says, “for
sinners such as I.” Did you know that some denominations have changed this even more so that
it doesn’t even use the word ‘sinners?’ Some newer hymnals now contain these words: “Should
He devote His sacred head for such a person as I?”
As much as we try to make ourselves look better than we are, apart from Christ we are helpless,
hopeless and horrible; undeserving, unbelieving and uninterested. As ungodly, impotent and ugly
sinners, we are indeed smelly before a Holy God. And yet, in spite of our terrible condition, God
loves losers just like us.
God’s PerfectTiming
Look again at the beginning of verse 6: “You see, at just the right time, when we were still
powerless, Christ died for the ungodly.” When Jesus lived on the earth, He operated with an
acute awareness of divine timing. Speaking to his earthly mother in John 2:4, Jesus said, “My
time has not yet come.” Responding to His brothers’ sense of timing in John 7:6, Jesus said:
“The right time for me has not yet come; for you any time is right.” On another occasion, in
Mark 1:15, Jesus gets the green light from God the Father: “The time has come. The kingdom of
God is near. Repent and believe the good news!” Later, in His prayer for His disciples before
He died in John 17:1, Jesus cried out, “Father, the time has come. Glorify your Son, that your
Son may glorify you.”
As we think about God’s sense of timing, we must remember that He is eternal. Time is one of
the gifts that He has given to us, but the clock does not control Him. The great “I AM” of
Exodus 3:14 can be translated, “I am the God who always is.” While He is above time, He is
working everything out according to His divine date book.
Did you know that the timing of the Incarnation was impeccable? Please turn to Galatians 4:4:

But when the time had fully come, God sent his Son, born of a woman, born under law.
The phrase, “had fully come” is a very eloquent expression in Greek. It literally means, “The
fullness of time had come.” The idea is that something is complete and fully developed, like ripe
fruit ready to be picked, or in our context, corn that is ready to be harvested. The expression is
also used of a pregnant woman feeling labor pains, as she gets ready to deliver her baby. The
stage was perfectly set for the Savior to be sent. Every detail was prearranged; every
circumstance was perfect, and every event happened on cue. When time itself was pregnant and
ready to deliver, God sent forth His Son to be born and then to die, not as an accident, but as a
specifically planned and perfectly timed event.
Let me make an application that ties back to our topic from last week. Just as God worked out
His plan perfectly at Christmas, Good Friday and Easter, He is wonderfully working out His
purposes through the pain in your life right now. Since He controlled the details surrounding the
birth, death and resurrection of the Savior, is He not controlling the particulars in your pain?
Maybe your circumstances don’t look very good right now. Will you trust His timing anyway?
Perhaps you’ve been angry with God because you’re hurting and you don’t like what’s
happening. It’s time to surrender to the Savior just like Mary did when she said, “May it be to
me as you have said.” It’s time to trust His timing.
Charles Spurgeon once said, “There are no loose threads in the providence of God…the great
clock of the universe keeps good time.” The “right time” also means that Jesus is offering
salvation to us at the time of our greatest need. And when the time is fully come in the future, He
will keep all His promises to you.
God’s Incredible Love
God’s timing is perfect and His love is incredible. This might be hard to hear but you are not a
naturally lovable person – and neither am I. Sin has infected our lives so much that it has
distorted even the parts we think are beautiful. Sin “uglyfies” everything it touches. God loves us
because He is love and because it’s His nature to love us even when we weak, wicked and
wayward. His love is greater than our sin, and He loves us in spite of our sin. 1 John 4:10:
This is love: not that we loved God, but that he loved us and sent his Son as an atoning
sacrifice for our sins.
He loves losers just like us.
If you find all this discouraging, remember this: If God loved you only when you were lovable,
then when you stopped being lovable, God would have to stop loving you! It’s better to admit the
truth, isn’t it? God loves the unlovely and sent His Son to die for the ungodly. We can count on
His love because it doesn’t depend on anything we say or do.
So what is the love of God? How do we define it? Human love is generally a response to the
conditions and circumstances around us. We love because someone pleases us or because they’re
beautiful or because they have freckles and we have freckles. By contrast, God loves us because
that’s the kind of God He is. Period. Nothing in us causes Him to love us. Matthew Henry has
said that,
The great God not only loves His saints, but He loves to love them.
We get angry and harbor hatred toward people who do bad things, don’t we? It’s tough to be
tender-hearted toward people who open fire on innocent children in our schools, isn’t it? We’re

at a loss to love when we hear of murder and mayhem. For those of you who live in Pontiac, how
did you feel when you heard of vandals slashing tires several weeks ago? What happened inside
you when you learned that some more vandalism took place last weekend when the words “He’s
not real” were spray painted on the doors of a church in town? It’s difficult for us to comprehend
that God loves everyone, which includes vandals, villains, and vile people. Our love doesn’t
usually work that way, does it?
God doesn’t just love the beautiful or the good smelling people. Why is that? Because there
really aren’t any beautiful people. The smell of our sin is repugnant to a holy God and yet He
loves losers just like us. Now that we’ve established the truth about who we are, let’s look at
God’s incredible solution to our impossible problem. Let’s look at two questions from verses 7-
8.
1. Who would you die for?
Take a look at Ro 5:7: Very rarely will anyone die for a righteous man, though for a good man
someone might possibly dare to die.
As I’ve thought about this passage, I’ve wondered how many people I would be willing to die
for. It’s actually just a handful. I would give my life for Beth, Emily, Lydia, Becca and Megan
but probably not for our dog Charlie. Everyone’s probably willing to die for a few people, but
certainly not for those we don’t know, and for sure not for those who are weak, wicked and
wayward. This verse is telling us that God’s love is not like that; He went far beyond what we
would do. We would never think of doing what He did.
2. Who would die for you?
This is a totally different question. Do you have confidence that someone would step in and take
a bullet for you? Given the opportunity where you die or they die, how many would take your
place? Loved ones, I can tell you definitively that at least one person would do this because He
already has. Look at Ro 5:8: “But God demonstrates His own love for us in this: While we were
still sinners, Christ died for us.”
The emphasis is on the fact that we were still sinners when Christ died for us.
The key phrase is “But God…” This is similar to Ephesians 2:4-5: “But because of his great
love for us, God, who is rich in mercy, made us alive with Christ…”
God took the first step. He didn’t wait for us to turn to Him because He knew we never would.
The word “demonstrate” means to set together and was used of introducing or commending
someone. It has the sense of showing, proving, or establishing. The wonder is not that Christ
should die for us – but that He should do so while we were powerless, while were ungodly,
rebellious sinners! He didn’t die for his friends. He died for his foes. He died for those who
crucified Him.
In the middle ages a monk announced that he would be preaching on the love of God. As the
shadows fell and the light ceased to come in the cathedral windows, the congregation gathered.
In the darkness of the altar he lit a candle and carried it to a picture of Jesus. Without saying a
word, he first illuminated the thorns on His head, then His two wounded hands, and finally the
mark where the spear had entered the skin of the Savior. He then blew out the candle and left the
church. There was nothing else to say.

The word “demonstrates” is in the present tense, meaning if you want to know how much God
loves you right now, then go back to the Cross:
If God loved me enough to give His Son to die for me when I was a spiritual loser, surely
He loves me enough to care for me now that I am His child. Having given such a
priceless gift as His Son, He will most definitely give all else that is consistent with His
glory and my good.
God’s love is inexhaustible, incomparable, and immeasurable. And like the young man at
AWANA said, “You just can’t explain it.” Look at it this way. “Lord, how much do you love
me?” “This much,” he said. Then He stretched out His arms, bowed His head, and died.
Richard Halverson is quoted as saying, “There is nothing you can do to make God love you
more than He already does.” Let’s ponder that together. We don’t get more love when we
perform good deeds or when we do the right things. Listen to the next part: “And there is nothing
we can do to make God love us any less than He already does.” That means that God doesn’t
remove his love from us when we get a bit rebellious. His love doesn’t diminish even when we
ditch Him.
We can leave here this morning loving the fact that God loves us but we must do more than that.
God’s love must lead to some actions.
1 John 5:3: “This is love for God: to obey his commands. And his commands are not
burdensome.”
Our Response to God’s Love
1. Be savedby your substitute.
I want you to see something. Look at Ro 5:6: “Christ died for the ungodly.” Now notice Ro 5:7:
“for a righteous man.” And I want you to see Ro 5:8: “While we were still sinners, Christ died
for us.” This word in the Greek has the idea of a substitute and means “in place of, for the
benefit of, on behalf of, and instead of.” That means that Jesus died instead of us, taking the
punishment we deserve. You see, the gospel is not just “God loves you.” The gospel message is
this, “God loves you weak, wicked and wayward sinner, at the cost of His Son who died on your
behalf.”
1 Timothy 1:15 captures why Jesus came: “Christ Jesus came into the world to save sinners-of
whom I am the worst.” Until you can say like Paul that you are the worst sinner, you can’t be
saved. Have you called out like the man broken by the depth of his own depravity in Luke
18:13?
But the tax collector stood at a distance. He would not even look up to heaven, but beat
his breast and said, ‘God, have mercy on me, a sinner.’
Friend, if you are still in your sins, you are weak, wicked and wayward and you are in great
danger! But here’s the good news. You are in a good spot because Jesus loves losers just like
you, and just like me. In other words, you qualify for conversion. Listen to these words in
Ephesians 2:4-5:
But because of his great love for us, God, who is rich in mercy, made us alive with
Christ even when we were dead in transgressions-it is by grace you have been saved.”

It’s time to cry out to Christ and ask for mercy. By God’s grace, that’s what I did 27 years ago
this past Tuesday. Don’t put it off. The Bible says in 2 Corinthians 6:2: “…Now is the time of
God’s favor, now is the day of salvation.”
2. Fall more deeply in love with Jesus.
One of the best ways to love the Lord more is to simply focus on the depth of your forgiveness.
Jesus said it this way in Luke 7:47: “…He who has been forgiven little loves little.” For those of
us who’ve been forgiven much, our understanding and experience of God’s grace and love
should be high. I was at a leadership conference this week up in Rolling Meadows and heard Joe
Stowell, former president of Moody Bible Institute and now teaching pastor at Harvest Bible
Chapel. He recalled that when he was president of Moody, people would often come up to him
and ask what the most challenging part of his job was. He would always give the same answer:
“The most difficult part of my job is me.” He then told us that he just turned 62 and that he
continues to be tired of himself. I don’t remember his exact words but he lamented his lack of
love, his propensity for pride, and his frequent descent into discouragement. And then he said
this, “I’m really tired of me but the longer I live, the more I’m in love with Jesus. I’ll never tire
of His beauty, His indescribable attributes and His amazing grace.” Joe Stowell loves much
because He knows he’s a loser apart from Christ.
3. Let the love of God change your life.
Max Lucado often repeats this stunning statement: “God loves you just the way you are…but He
loves you too much to let you stay that way.” Friend, don’t take God’s love for granted and don’t
stop growing and serving and loving the Lord. A full realization of what God has done for us in
Christ is motivation to change the way we’ve been living. When we realize that we are worms
apart from Christ, how can we not worship Him with everything that we have? When we own
our sin, how can we not serve the Savior full throttle?
C. S. Lewis once said:
On the whole, God’s love for us is a much safer subject to think about than our love for
Him.
4. Demonstrate God’s sacrificial love for others.
Someone has said, “Love at first sight is easy to understand. It’s when two people have been
looking at each other for years that it becomes a miracle.” One of the other speakers at the
conference was James MacDonald, pastor of Harvest Bible Chapel. He addressed the topic of
discouragement and depression among pastors, using Elijah as an example.
He then shared with us that when his daughter was a freshman in high school he started noticing
that her attitude had gone south and that her heart had started to shrivel spiritually. He tried
everything he could think of to break through but nothing worked. Finally, one Friday afternoon
he picked her up from school and told her that they were going for a drive. Her first question
was, “When will we be home?” To which her dad said, “When I get my daughter back.” He then
explained to us that they drove to Louisville one night and then to Nashville the next night and
then on to Chattanooga. Meanwhile, every night at home, his wife gathered with some friends
who held hands around their daughter’s bed and prayed for her. They continued their road trip
and spent the following night in Montgomery, Alabama and then a night in Biloxi. They ended
up in New Orleans before he realized that the problem wasn’t his daughter. The problem was

him. God’s love then broke through in both of their lives and they headed home after being gone
for a week, more in love with Jesus and with each than they had ever been before.
Who is God calling you to love so that he or she will come home? Who is God bringing to your
mind right now? Demonstrate God’s sacrificial love in such a way that God breaks through.
Don’t wait until she is nice to you or he cleans up his act or until forgiveness is asked for. God
didn’t wait for us to worship Him before He took the first step. And in the process, you just may
realize that some of the problem is you.
Here are some practical applications related to living out sacrificial love.
Parents, don’t miss the three-hour seminar this Saturday called “Understanding Your Teenager.”
If it’s true that we tend to judge what we don’t understand, than we better do a better job of
understanding our teens if we want to grow in our love for them.
Make plans as a family to be involved in Operation Christmas Child and Project Angel Tree this
year.
Ask God how he may want to use you to come alongside the Amish community in Pennsylvania
as they strive to recover from that terrible school shooting and how God may want to use you to
encourage the team that is going to Biloxi next month.
Make a commitment to say these words of life at least once a day to at least one person: “God
loves you…and so do I.”
Would you close your eyes as I read this medley of Scripture over you?
Titus 3:3-8: At one time we too were foolish, disobedient, deceived and enslaved by all
kinds of passions and pleasures. We lived in malice and envy, being hated and hating
one another. But when the kindness and love of God our Savior appeared, he saved us,
not because of righteous things we had done, but because of his mercy. He saved us
through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on
us generously through Jesus Christ our Savior, so that, having been justified by his
grace, we might become heirs having the hope of eternal life. This is a trustworthy
saying. And I want you to stress these things, so that those who have trusted in God
may be careful to devote themselves to doing what is good. These things are excellent
and profitable for everyone.
1 John 3:16: “This is how we know what love is: Jesus Christ laid down his life for us.
And we ought to lay down our lives for our brothers.”
And from Romans 5:6-8: “You see, at just the right time, when we were still powerless,
Christ died for the ungodly. Very rarely will anyone die for a righteous man, though
for a good man someone might possibly dare to die. But God demonstrates His own
love for us in this: While were still sinners, Christ died for us.”
We began this morning by listening to what children have said about God’s love. The real
challenge is that since all believers are children of God, we must all grow in our love for God.
We are losers, but God loves losers just like us and He sent Jesus to die for us. Listen to these
closing words from 1 John 3:1-2:
“How great is the love the Father has lavished on us, that we should be called children
of God! And that is what we are! The reason the world does not know us is that it did
not know him. Dear friends, now we are children of God, and what we will be has not

yet been made known. But we know that when he appears, we shall be like him, for we
shall see him as he is.”
https://www.preceptaustin.org/sermons_by_brian_bill-2#568
THE OLD, OLD STORYNO. 446
A SERMON DELIVERED ON SUNDAYEVENING, MARCH 30, 1862, BY
REV. C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE,
NEWINGTON.
“In due time Christ died for the ungodly.” Romans 5:6.
THERE is a doctor of divinity here tonight who listened to me some years ago.
He has been back to his own dwelling place in America, and he has come here
again. I could not help fancying, as I saw his face just now, that he would
think I was doting on the old subject, and harping on the old strain; that I had
not advanceda single inch upon any new domain of thought, but was
preaching the same old gospelin the same old terms as ever. If he should
think so, he will be quite right! I suppose I am something like Mr. Cecilwhen
he was a boy. His father once told him to wait in a gatewaytill he came back,
and the father, being very busy, went about the city; and amidst his numerous
cares and engagements,he forgot the boy! Night came on, and at lastwhen the
father reachedhome, there was greatinquiry as to where Richard was. The
father said, “Dearme, I left him early in the morning standing under such-
and-such a gateway, and I told him to staythere until I came for him; I should
not wonderbut what he is there now.” So they went, and there they found
him! Such an example of simple childish faithfulness is no disgrace to emulate.
I receivedsome years ago orders from my Masterto stand at the foot of the
cross until He came. He has not come yet, but I mean to stand there till He

does. If I should disobey His orders and leave those simple truths of God
which have been the means of the conversionof souls, I know not how I could
expectHis blessing. Here, then, I stand at the foot of the cross, andtell out the
old, old story, stale though it may sound to itching ears, and worn threadbare
as critics may deem it. It is of Christ I love to speak of—Christwho loved and
lived, and died, the substitute for sinners, the just for the unjust, that He
might bring us to God! It is somewhatsingular, but just as they say fish go
bad at the head first, so modern divines generallygo bad first upon the head
and main doctrine of the substitutionary work of Christ. Nearly all our
modern errors, I might say all of them, begin with mistakes aboutChrist. Men
do not like to be always preaching the same thing. There are Athenians in the
pulpit as well as in the pew who spend their time in nothing but hearing some
new thing. They are not content to tell over and over againthe simple
message, “He who believes in the Lord Jesus Christ has everlasting life.” So
they borrow novelties from literature, and garnish the Word of God with the
words which man’s wisdom teaches. The doctrine of atonementthey mystify.
Reconciliationby the precious blood of Jesus ceasesto be the cornerstone of
their ministry. To shape the gospelto the diseasedwishes, and tastes ofmen
becomes far more deeply their purpose, than to remold the mind and renew
the heart of men that they receive the gospelas it is. There is no telling where
they will go who once go back from following the Lord with a true and
undivided heart, from deep to deep descending, the blackness ofdarkness will
receive them unless divine grace prevents!Only this you may take for a
certainty— “Theycannot be right in the rest, Unless they speak rightly of
Him.” If they are not sound about the purpose of the cross, they are rotten
everywhere. “Otherfoundation can no man lay than that is laid, which is
Jesus Christ.” On this rock there is security! We may be mistaken on any
other points with more impunity than this; they who have built on the rock,
though they build with wood, and hay, and stubble, to their sore confusion, for
what they build shall be burned, they themselves shall be savedyet so as by
fire. Now that grand doctrine which we take to be the keystone of the
evangelicalsystem, the very cornerstone ofthe gospel, that grand doctrine of
the atonementof Christ we would tell you again, and then, without attempting
to prove it, for that we have done hundreds of times, we shall try to draw
some lessons ofinstruction from that truth of God which is surely believed

among us. Man having sinned, God’s righteousness demandedthat the
penalty should be fulfilled. He had said, “The soul that sins shall die.” And
unless God can be false, the sinner must die! Moreover, God’s holiness
demanded it, for the penalty was basedon justice. It was just that the sinner
should die. God had not appended a heavierpenalty than
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He should have done. Punishment is the just result of offending. God, then,
must either cease to be holy, or the sinner must be punished. Truth and
holiness imperiously demanded that God should lift His hand and smite the
man who had brokenHis law and offended His majesty. Christ Jesus, the
secondAdam, the federal head of the chosenones, interposed. He offered
Himself to bear the penalty which they ought to bear; to fulfill and honor the
law which they had broken and dishonored. He offered to be their Surety, a
substitute, standing in their place and stead. Christ became the vicar of His
people; vicariously suffering in their place; vicariouslydoing in their stead
that which they were not strong enough to do by reasonof the weaknessofthe
flesh through the fall. This which Christ proposedto do was acceptedofGod.
In due time Christ actually died, and fulfilled what He promised to do. He
took every sin of all His people, and suffered every stroke of the rod on
accountof those sins. He had compounded into one awful draught the
punishment of the sins of all the elect!He took the cup; He put it to His lips;
He sweatas it were, greatdrops of blood while He tastedthe first sip, but He
never desisted, but drank on, on, on, till He had exhaustedthe very dregs, and
turning the vesselupside down He said, “It is finished!” And so, at one
tremendous draught of love the Lord God of salvationhad drained
destruction dry! Not a dreg, not the slightestresidue was left; He had suffered
all that ought to have been suffered; had finished transgression, and made an
end of sin! Moreover, He obeyed His Father’s law to the utmost extent of it;
He fulfilled that will of which He had said of old—“Lo, I come to do Your will,

O God: Your law is My delight.” And having offered both an atonement for
sin and a complete fulfillment of the law, He ascendedup on high, took His
seatat the right hand of the Majestyin heaven, from henceforth expecting till
His enemies be made His footstool, andinterceding for those whom He bought
with blood that they may be with Him where He is. The doctrine of the
atonement is very simple. It just consists in the substitution of Christ in the
place of the sinner—Christ being treated as if He were the sinner, and then
the transgressorbeing treated as if he were the righteous one. It is a change of
persons;Christ becomes the sinner; He stands in the sinner’s place;He is
numbered with the transgressors. The sinner becomes righteous;he stands in
Christ’s place and is numbered with the righteous ones. Christ has no sin of
His own, but He takes human guilt, and is punished for human folly. We have
no righteousness ofour own, but we take the divine righteousness;we are
rewardedfor it, and stand acceptedbefore Godas though that righteousness
had been workedout by ourselves. “Indue time Christ died for the ungodly,”
that He might take awaytheir sins! It is not my present objective to prove this
doctrine. As I said before, there is no need to be always arguing what we know
to be true. Rather let us say a few earnestwords by way of commending this
doctrine of the atonement. And afterwards I shall propound it by way of
application to those who as yet have not receivedChrist. I. First, then, BY
WAY OF COMMENDATION. There are some things to be said for the
gospelwhich proclaim the atonementas its fundamental principle. And the
first thing to be saidof it is, that in comparisonwith all modern schemes, how
simple it is! Brethren, this is why our greatgentlemen do not like it, it is too
plain! If you will go and purchase certain books which teachyou how sermons
ought to be made, you will find that the Englishof it is this—pick all the hard
words you can out of all the books you read in the week, andthen pour them
out on your people on Sunday—and there is a certain setof people who
always applaud the man they cannot understand! They are like the old
woman who was askedwhenshe came home from Church, “Did you
understand the sermon?” “No,”she answered, “Iwould not have the
presumption.” She thought it would be presumption to attempt to understand
the minister! But the Word of God is understood with the heart, and makes no
strange demands on the intellect. Now, our first commendation on the
doctrine of the atonement is that it commends itself to the understanding. The

wayfaring man, though his intellect is but one grade beyond an idiot, may get
a hold on God’s truth of substitution without any difficulty. Oh, these modern
theologians, they will do anything to spirit awaythe cross!They hang over it
the gaudy trappings of their elocution, or they introduce it with the dark
mysterious incantations of their logic—andthen the poor troubled heart looks
up to see the cross and sees nothing there but human wisdom! Now I say it
again, there is not one of you here that cannot understand this truth of God
that Christ died in the place of His people. If you perish, it will not be because
the gospelwas beyond your comprehension. If you go down to hell, it will not
be because you were not able to understand how God canbe just and yet the
justifier of the ungodly. It is astonishing in this age how little is known of the
simple truths of the Bible; it seems to be always admonishing us how simple
we ought to be in setting them forth. I have heard that when Mr. Kilpin was
once preaching a very good and earnestsermon, he used the word, “Deity,”
and a sailorsitting down below leaned
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forward and said, “Beg your pardon, sir, but who’s he, pray? Do you mean
God Almighty?” “Yes,” saidMr. Kilpin, “I do mean God, and I ought not to
have used a word which you could not understand.” “I thank you, sir,” said
the sailor, and lookedas if he would devour the rest of the sermon in the
interest which he felt in it even to the close!Now that one unvarnished fact is
but an index of that which prevails in every land. There must be simple
preaching. A doctrine of atonementthat is not simple, a doctrine which comes
from Germany, which needs a man to be a great scholarbefore he can
comprehend it, himself, and to be a still greateroratorbefore he cantell it to
others—sucha doctrine is manifestly not of God, because it is not suited to
God’s creatures!It is fascinating to one in a thousand of them, but it is not
suited to those poor of this world who are rich in faith; not suited to those
babes to whom God has revealedthe things of the kingdom while He has

hidden from the wise and prudent. Oh, you may always judge of a doctrine in
this way. If it is not a simple doctrine, it does not come from God! If it puzzles
you, if it is one which you cannotsee through at once because ofthe
mysterious language in which it is couched, you may begin to suspectthat it is
man’s doctrine, and not the Word of God! Noris this doctrine of the
atonement to be commended merely for its simplicity, but because while
suiting the understanding it also suits the conscience.How it satisfies the
conscience, no tongue can tell! When a man is awakenedand his conscience
stings him, when the Spirit of God has shownhim his sin and his guilt, there is
nothing but the blood of Christ that can ever give him peace. Petermight have
stoodup at the prow of the boat and have said to the winds and to the waves,
“Peace, be still,” but they would have gone on roaring with unabated fury!
The Pope of Rome, who pretends to be Peter’s successor, maystand up with
his ceremonies andsay to the troubled conscience,“Peace, be still,” but it will
not ceaseits terrible agitations! The unclean spirit that sets consciencein so
much turmoil cries out, “Jesus I know, and His cross I know, but who are
you?” Yes, and it will not be castout! There is no chance, whatever, ofour
finding a pillow for a head which the Holy Spirit has made to ache, save in the
atonement and the finished work of Christ. When Mr. Robert Hall first went
to Cambridge to preach, the Cambridge folks were nearly Unitarians. So he
preachedupon the doctrine of the finished work of Christ, and some of them
came to him in the vestry and said, “Mr. Hall, this will never do.” He asked
“Why not?” “Why, your sermon was only fit for old women.” “And why only
fit for old women?” askedMr. Hall. “Because,” theysaid, “they are tottering
on the borders of the grave, and they need comfort, and, therefore, it will suit
them, but it will not do for us.” “Very well,” saidMr. Hall, “you have
unconsciouslypaid me all the compliment that I can ask for; if this is goodfor
old womenon the borders of the grave, it must be goodfor you if you are in
your right senses, forthe borders of the grave is where we all stand.” Here,
indeed, is a choice feature of the atonement, it is comforting to us in the
thought of death. When conscience is awakenedto a sense of guilt, death is
sure to casthis pale shadow on all our prospects, andencircle all our steps
with dark omens of the grave. Conscienceis generally accompaniedin its
alarms with the thoughts of the near-approaching Judgment, but the peace
which the blood gives is conscience-proof, sickness-proof,death-proof, devil-

proof, Judgment-proof, and it will be eternityproof! We may well be alarmed
at all the uprisings of occupationand all the remembrance of past defilement,
but only let our eyes reston Your dear cross, O Jesus, andour consciencehas
peace with God, and we rest and are still! Now we ask whether any of these
modern systems of divinity can quiet a troubled conscience. We wouldlike to
give them some cases thatwe meet with sometimes—some despairing ones—
and say, “Now, here, castthis devil out if you can; try your hand at it,” and I
think they would find that this kind goes not out except by the tears, and
groans, and death of Jesus Christ, the atoning sacrifice!A gospelwithout an
atonement may do very well for young ladies and gentlemen, who do not know
that they ever did anything wrong. It will just suit your lackadaisicalpeople
who have not gota heart for anybody to see;who have always beenquite
moral, upright and respectable;who would feel insulted if you told them they
deservedto be sent to hell; who would not for a moment admit that they could
be depraved or fallen creatures!The gospel, I say, of these moderns will suit
these gentle folks very well I dare say, but let a man be really guilty and know
it; let him be really awake to his lost state, and I declare that none but Jesus—
none but Jesus, nothing but the precious blood can give him peace and rest!
These two things, then, commend us to the doctrine of the atonement, because
it suits the understanding of the lowliest, and will quiet the conscienceofthe
most troubled. It has, moreover, this peculiar excellence, thatit softens the
heart. There is a mysterious softening and melting power in the story of the
sacrifice ofChrist. I know a dear Christian woman who loved her little ones
and soughttheir salvation. When she prayed for them, she thought it right to
use the best means she could to arresttheir attention and awakentheir minds.
I hope you all do likewise.The means,
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however, which she thought well calculatedfor her objective, was the terrors
of the Lord. She used to read to her children chapter after chapter of Alleine’s

Alarm to the Unconverted. Oh, that book! How many dreams it gave her boy
at night about the devouring flames and the everlasting burnings. But the
boy’s heart grew hardened, as if it were tempered rather than melted by the
furnace of fear! The hammer welded the heart to sin, but did not break it. But
even then, when the lad’s heart was hard, when he heard of Jesus’love to His
people, though he feared he was not one of them, still it used to make him
weepto think Jesus shouldlove anybody after such a sort. Even now that he
has come to manhood, law and terrors make him dead and stolid, but Your
blood, Jesus, Your agonies in Gethsemane and on the cross, he cannot bear;
they melt him; his soul flows through his eyes in tears;he weeps himself away
from grateful love to You for what You have done! Alas for those who deny
the atonement!They take the very sting out of Christ’s sufferings; and then,
in taking out the sting, they take out the point with which the sufferings of
Christ pierce, and probe, and penetrate the heart! It is because Christ
suffered for my sin, because He was condemned, that I might be acquitted and
not be damned as the result of my guilt—it is this that makes His sufferings
such a cordial to my heart— “See on the bloody tree, The illustrious sufferer
hangs! The torments due to you, He bore the dreadful pangs, And cancelled
there, the mighty sum, Sins present, past, and sins to come!” At this present
hour there are congregations meeting in the theatres of London, and there are
persons addressing them. I do not know what their subjects are, but I know
what they ought to be. If they want to getat the intellects of those who live in
the back slums; if they want to get at the consciencesofthose who have been
thieves and drunkards; if they want to melt the hearts of those who have
grown stubborn and callous through years of lust and iniquity, I know there is
nothing will do it but the death on Calvary, the five wounds, the bleeding side,
the vinegar, the nails, and the spear. There is a melting powerhere which is
not to be found in the entire world besides!I will detain you yet once more on
this point. We commend the doctrine of the atonement because, besides
suiting the understanding, quieting the conscience, and melting the heart, we
know there is a powerin it to affectthe outward life. No man can believe that
Christ suffered for his sins and yet live in sin! No man canbelieve that his
iniquities were the murderers of Christ, and yet go and hug those murderers
to his bosom! The sure and certain effectof a true faith in the atoning sacrifice
of Christ is the purging out of the old leaven, the dedication of the soulto Him

who bought it with His blood, and the vowing to have revenge againstthose
sins which nailed Jesus to the tree. The proof, after all, is in the trial. Go into
any parish in England where there lives a philosophical divine who has cut the
atonement out of his preaching, and if you do not find more harlots, and
thieves, and drunkards there than is usual, write me down mistaken! But go,
on the other hand, into a parish where the atonement is preached, and that
with rigid integrity, and with loving earnestness—andif you do not find the
ale-houses getting empty, and the shops shut on the Sunday, and the people
walking in honesty and uprightness—then I have lookedabout the world in
vain! I knew a village once that was perhaps one of the worstvillages in
England for many things; where many an illicit still was yielding its noxious
liquor to a manufacturer without payment of the duty to the government, and
where, in connectionwith that, all manner of riot and iniquity were rife.
There went a lad into that village, and but a lad, and one who had no
scholarship, but was rough, and sometimes vulgar. He began to preach there,
and it pleasedGod to turn that village upside down, and in a short time the
little thatched chapel was crammed, and the biggestvagabonds of the village
were weeping floods of tears, and those who had been the curse of the parish
became its blessing;and where there had been robberies and villainies of
every kind all round the neighborhood, there were none, because the men who
did the mischief were themselves in the house of God, rejoicing to hear of
Jesus crucified! Mark me; I am not telling you an exaggeratedstory now, nor
a thing that I do not know. Yet this one thing I remember to the praise of
God’s grace, it pleasedthe Lord to work signs and wonders in our midst. He
showedthe power of Jesus’name, and made us witnessesofthat gospelwhich
can win souls, draw reluctant hearts, and mold the life and conduct of men
afresh! Why, there are some brothers and sisters here who go to the refuges
and homes to talk to those poor fallen girls who have been reclaimed. I
wonder what they would do if they had not the gospeltale to carry with them
to the abodes of wretchedness andshame? If they should take a leaf out of
some divinity essays,and should go and talk to them in high-flowing words,
and philosophies, what goodwould it be to them? Well, what is
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not goodto them is not goodto us, either! We need something we can grasp,
something we can rely upon, something we can feel; something that will mold
our characterand conversation, and make us to be like Christ! II. Secondly,
one or two points BY WAY OF EXHORTATION. Christian, you believe that
your sins are forgiven, and that Christ has made a full atonementfor them.
What shall we sayto you? To you first we say what a joyful Christian you
ought to be! How you should live above the common trials and troubles of the
world! Since sin is forgiven, what does it matter what happens to you now?
Luther said, “Smite, Lord, smite, for my sin is forgiven; if You have but
forgiven me, smite as hard as You will,” as if he felt like a child who had done
wrong, and carednot how his father might whip him if he would but forgive
him! So I think you can say, “Send sickness, poverty, losses,crosses, slander,
what You will; You have forgiven me, and my soul is glad, and my spirit is
rejoiced.” And then, Christian, if you are thus saved, and Christ really did
take your sin, while you are glad, be gratefuland be loving. Cling to that cross
which took your sin away;serve Him who served you. “I beseechyou
therefore, brethren, by the mercies of God, that you present your bodies a
living sacrifice, holy, acceptable unto God, which is your reasonable service.”
Let not your zeal bubble over with some little bubble of a song. You may
say— “I love my God with zeal so great, That I could give Him all,” but sing it
not in words unless you mean it! Oh, mean it! Is there nothing in your life that
you do because you belong to Christ? Are you never anxious to show your
love in some expressive tokens? Love the brethren of Him who loved you! If
there is a Mephibosheth anywhere who is lame or halt, help him for
Jonathan’s sake!If there is a poor tried believer, try and weep with him, and
bear his cross for the sake ofHim who wept for you and carriedyour sins!
And yet, again, Christian, if this is true that there is an atonement made for
sin, tell it, tell it, tell it! “We cannotall preach,” you say? No, but tell it, tell it!
“I could not prepare a sermon.” Tell it—tell the story—tell of the mystery and
wonder of Christ’s love! “But I should never get a congregation.”Tellit in
your house—tellit by the fireside. “But I have none but little children.” Tell it
to your children, and let them know the sweetmystery of the cross, and the

blessedhistory of Him who lived and died for sinners! Tell it, for you know
not into what ears you may speak!Tellit often, for thus you will have the
better hope that you may turn sinners to Christ. Lacking talent, lacking the
graces oforatory, be gladthat you lack these, and glory in your infirmity that
the powerof Christ may restupon you—but do tell it! Sometimes there are
some of our young men who get to preaching who had better hold their
tongues, but there are many others who have gifts and abilities which they
might use for Christ, but who seemtongue-tied. I have often said that if you
get a young man to join a rifle corps, he has gotsomething to do, and he puts
his heart in it; but if you getthe same young man to join a Church—well, his
name is in the book, and he has been baptized, and so on—but he thinks he
has nothing more to do with it! Why, brothers and sisters, I do not like to have
members of the Church who feel they can throw the responsibility on a few of
us while they themselves sit still! That is not the way to win battles! If at
Waterloo some nine out of ten of our soldiers had said, “Well, we need not
fight; we will leave the fighting to the few; there they are, let them go and do it
all.” Why, if they had said that, they would very soonhave all been cut in
pieces!They must every one of them take their turns, horse, and foot, and
artillery; men who were light-armed, and men of all kinds; they must each
march to the fray. Yes, and even the guards, if they are held back as a reserve
to the last, yet they must be calledfor—“Up guards and at ’em”—and if there
are any of you here who are old men and women, and think you are like the
guards, and ought to be spared the heavy conflict, yet up and at them, for now
the world needs you all, and since Christ has bought you with His blood, I
beseechyou be not contenttill you have fought for Him, and have been
victorious through His name! TELL IT! TELL IT! TELL IT—with voices of
thunder tell it! Yes, with many voices mingling togetheras the sound of many
waters—TELLIT! TELL IT till the dwellers in the remotest wilderness shall
hear the sound! Tell it till there shall be never a cot upon the mountain where
it is not known; never a ship upon the sea where the story has not been told.
Tell it till there is never a dark alley that has not been illuminated by its light,
nor a loathsome den which has not been cleansedby its power. Tellout the
story that Christ died for the ungodly! With a few words of application to
unbelievers I draw to a close. Unbeliever, if Godcannot and will not forgive
the sins of penitent men without Christ taking their punishment, rest assured

He will surely bring you to judgment! If, when Christ, God’s Son, had
imputed sin laid on Him, God smote Him, how
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will He smite you who are His enemy, and who have your own sins upon your
head? God seemedat Calvary, as it were, to take an oath—sinner, hear it!—
He seemed, as it were, to take an oath and say, “By the blood of My Son I
swearthat sin must be punished,” and if it is not punished in Christ for you, it
will be punished in you for yourselves!Is Christ yours, sinner? Did He die for
you? Do you trust Him? If you do, He died for you! Do you say, “No, I do
not”? Then remember that if you live and die without faith in Christ, for
every idle word and for every ill actthat you have done, stroke for stroke, and
blow for blow, vengeance must chastise you! Again, to another class ofyou,
this word; if God has in Christ made atonementand opened a way of
salvation, what must be your guilt who try to open another way; who say, “I
will be goodand virtuous. I will attend to ceremonies. I will save myself”?
Fool!You have insulted God in His most tender point, for you have insulted
His Son! You have said, “I can do it without that blood.” You have, in fact,
trampled on the blood of Christ, and said, “I need it not.” Oh, if the sinner
who repents not is damned, with what accumulatedterrors shall he be
damned, who, in addition to his impenitence, heaps affronts upon the person
of Christ by going about to establishhis own righteousness? Leave it! Leave
your rags, you will never make a garment of them; leave that pilfered treasure
of yours; it is a counterfeit; forsake it! I counselyou to buy of Christ fine
raiment, that you may be clothed and fine gold that you may be rich. And
considerthis, one and all of you, oh my hearers!If Christ has made atonement
for the ungodly, then let the question go around, let it go around the aisles and
around the gallery, and let it echo in every heart, and let it be repeatedby
every lip—“Why not for ME?” and “Why not for ME?” Hope, sinner, hope!
He died for the ungodly. If it had said He died for the godly, there would be no

hope for you! If it had been written that He died to save the good, the
excellent, and the perfect, then you have no chance!He died for the ungodly;
you are one! What reasonhave you to conclude that He did not die for YOU?
Listen, people; this is what Christ says to you—“Believe and you shall be
saved.” Thatis, trust, and you shall be saved. Trust your soul in the hands of
Him who carried your load upon the cross;trust Him NOW!He died for you;
your faith is to us the evidence, and to you the proof that Christ bought you
with His blood. Delaynot; you need not even stay to go home to offer a
prayer. Trust Christ with your soul NOW!You have nothing else to trust to;
hang on Him! You are going down; you are going down. The waves are
gathering about you, and soon shall they swallow you up, and we shall hear
your gurgling as you sink. Look!He stretches outHis hand! “Sinner,” He
says, “I will bear you up; though hell’s fiery waves should dash againstyou; I
will bear you through them all, only trust Me.” Whatdo you say, sinner? Will
you trust Him! Oh, my soul, remember the moment when first I trusted in
Him? There is joy in heavenover one sinner who repents, but I hardly think
that is greaterjoy than the joy of the repenting sinner when he first finds
Christ! So simple and so easyit seemedto me when I came to know it. I had
only to look and live, only to trust and be saved!Year after year I had been
running about here and there to try and do what was done beforehand, to try
and getready for that which did not need any readiness. Oh, happy was that
day when I ventured to step in by the open door of His mercy, to sit at the
table of divine grace alreadyspread, and to eat and drink, asking no
questions! Oh, soul, do the same! Take courage. TrustChrist, and if He casts
you awaywhen you have trusted Him— my soul for yours as we meet at the
bar of God! I will be pawn and pledge for you at the lastgreat day if such you
need! But He cannot and He will not castout any who come to Him by faith!
May God now acceptand bless us all, for Jesus’sake!Amen.
THE SAD PLIGHT AND SURE RELIEF NO. 1184

A SERMON DELIVERED BYC. H. SPURGEON,AT THE
METROPOLITAN TABERNACLE, NEWINGTON.
“Forwhen we were yet without strength, in due time Christ died for the
ungodly.” Romans 5:6.
As I was sitting, the other day, with an agedbeliever who is a localpreacher
among our Wesleyanfriends, he said to me, “I cannot hope, in the course of
nature, to stand up in the pulpit many more times. Therefore, everytime I
preach now, I preach of nothing but Jesus Christ; and I said to the people the
other day, ‘You will say when I am dead and gone, Poorold Mr. So-and-So
will come and preachto us no more; but as he gotolder and older the more he
preachedabout Jesus Christ, till for the lastfew months of his life the old man
never spoke about anything but his Master.’” Then, as if confidentially
addressing himself to me, he said, “I should like to leave just that impression
upon the people’s minds when I am takenfrom them.” The resolution seems
to me so goodthat I think that it might be takenup by us who are younger
and adopted as our own! Paul, before he was, “Paulthe Aged,” said, “I
determined not to know anything among you save Jesus Christ, and Him
crucified.” There is nothing like striking at the center, and keeping to vital
points; and if we are keeping to Christ crucified, we are keeping to that which
will save souls, which will build up believers, and which will glorify God! But,
dear friends, if we might be allowedto go astrayfrom this subject sometimes,
yet certainly not on an evening like this, when we are about to gatheraround
the Lord’s Table which is loaded with the memorials of our Redeemer’s
passion. Tonight, you who are believers in Jesus oughtto have no eyes for any
objectbut Him, no ear for any sound but that which tells of Him; indeed, no
hearts with which to relish any theme save your crucified Lord! Blind, deaf,
dead to every worldly consideration;let us be just now, all alive, all awake,
and all aglow with love to Him, and the desire to have true fellowship with
Him! Our text brings us at once to the cross, and it sheds a light upon our

former estate. Letus see where we were, and what was neededto make us the
children of God. Do you ask, “How did our Redeemerview us when He died
for us?” The response is here clearlygiven, “When we were yet without
strength, in due time Christ died for the ungodly.” Thus we have a two-fold
description of the state in which Christ viewedmankind when He shed the
blood of redemption. Those, for whom His propitiation was offered, were
“without strength,” and they were “ungodly.” If you or I have any part or lot
in the matchless death of Jesus, we must feel ourselves to have been in just this
condition, for it cannothave any relation to any persons but those who, by
nature, are “without strength,” and “ungodly.” I. THAT EACH MAN FOR
WHOM CHRIST DIED WAS WITHOUT STRENGTHIS OBVIOUS. He
was legallyweak. Before God’s bar he had a weak case, a case without
strength; he stoodup as a prisoner to be tried, and of all the casesthat were
ever brought into court, his was the most destitute of power. He was without
strength. To make the case our own, as it really is ours, we could not deny the
charge that we had brokenthe law; we could not set up an alibi, nor could we
put in a plea of extenuation. The factwas clear. Our own conscience vouched
for it, as wellas the record of God’s providence; we could not make apologies,
for we sinned willfully, sinned againstHis light and againstknowledge,sinned
repeatedly, sinned without any necessity, and sinned with an extravagant
willfulness. We sinned with many different aggravations;we sinned after we
knew sin to be exceedinglysinful before God, and extremely injurious to
ourselves. Yes, we sinned deliberately and presumptuously when we knew the
penalty—when we understood what we would lose for lack of obedience, and
what we should incur as the chastisementof transgression. I say again, man’s
case is well describedas being extremely weak.
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Lookedat legally, it is utterly without strength. No advocate who understood
the case wouldhave ventured to plead it, except that one glorious advocate

who did plead it, but at the costof His own life! He knew that if He undertook
it, and stoodup to plead with God for us, He must die for it, for it was a case
in which, before the law, we were without strength. We had no goodworks to
be a setoff for our sin; we had no hope of ever performing any in the future
which could ever stand in the place of the goodworks whichought to have
been done in the past. The case, put however it might be, broke down
utterly—and the prisoner himself, if, indeed, able to speak the truth, would be
compelled to say— “Should sudden vengeance seize my breath, I must
confess You just in death. And if my soul is sent to hell, Your righteous law
approves it well.” We were without strength. It was a bad case, altogether,
and could not be defended; and man, by nature, is morally weak. We are so
weak by nature, that we are carriedabout like dust, and driven to and fro by
every wind that blows; we are swayedby every influence which assails us.
man is under the dominion of his own lusts—his pride, his sloth, his love of
ease, his love of pleasure;man is such a fool that he will buy pleasure at the
most ruinous price; he will fling his soul awayas if it were some paltry toy,
and barter his eternalinterests as if they were but trash! For some petty
pleasure of an hour he will risk the health of his body; for some paltry gain, he
will jeopardize his soul. Alas! Alas! Poorman, you are as light as the
thistledown which goes this way or that, as the wind may turn! In your moral
constitution you are as the weathervane which shifts with every breeze! At
one time man is driven by the world—the fashions of the age prevail over him,
and he foolishly follows them; at anothertime a clique of small people,
notables in their little way, is in the ascendant, and he is afraid of his fellow
men. Threats awe him, though they may be but the frowns of his insignificant
neighbors! Or he is bribed by the love of approbation which may possibly
mean no more than the nod of the squire, or merely the recognitionof an
equal, so he sacrificesprinciple, and runs with the multitude to do evil! Then
the evil spirit comes upon him, and the devil tempts him, and awayhe goes!
There is nothing which the devil can suggestto which man will not yield while
he is a stranger to divine grace;and if the devil should let him alone, his own
heart suffices. The pomp of this world, the lust of the eyes, and the pride of
life—any of these things will drive men about at random! Look at them
rushing to murder one another with shouts of joy! Look at them returning
blood-red from the battlefield! Listen to the acclamations with which they are

greetedbecause they have killed their fellow men! Look at how they will go
where poison is served to them; they will drink it till their brain reels, and
they fall upon the ground intoxicated and helpless!This is pleasure which they
eagerlypursue, and having yielded themselves up to it once, they will repeatit
over and over till the folly of an evil hour becomes the habit of an abandoned
life! Nothing seems to be too foolish, nothing too wicked, nothing too insane
for mankind! Man is morally weak—a poor, crazychild; he has lostthat
strong hand of a well-trained perfect reasonwhich God gave him at the first;
his understanding is blinded, and his foolish heart is darkened. And so Christ
finds him, when He comes to save him, morally without strength! Now, I
know I have described exactlythe condition of some here. They are
emphatically without strength; they know how quickly they yield. It is only to
put sufficient pressure upon them, and they give waydespite their resolutions,
for their strongestresolvesare as weak as reeds;and when but a little trial has
come, awaythey go back to the sins which in their conscience theycondemn;
though nevertheless they continue to practice them! Here is man’s state,
then—legallycondemned, and morally weak!But, further, man is, above all
things, spiritually without strength! When Adam ate of the forbidden fruit, he
incurred the penalty of death, and we are all involved in that penalty. Notthat
he at once died naturally, but he died spiritually! The blessedSpirit left him;
he became a natural man. And such are we; we have lost the very being of the
Spirit by nature; if He comes to us, there is goodneed He should, for He is not
here in us by nature. We are not made partakers of the Spirit at our natural
birth; this is a gift from above to man. We have lostit, and the spirit, that vital
element which the Holy Spirit implants in us at regener
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ation is not present in man by his original generation. He has no spiritual
faculties, he cannot hear the voice of God, and he cannot taste the sweets of
holiness. He is dead, yes, and in Scripture he is described as lying like the dry

bones that have been parched by the hot winds, and are strewn in the valley,
dry, utterly dry. Man is dead in sin. He cannot rise to God any more than the
dead in the grave can come out of their sepulchers by themselves and live. He
is without strength—utterly so!It is a terrible case, but this is what the text
says, “Whenwe were yet without strength, in due time Christ died for the
ungodly.” Putting all these things into one, man, by nature, where Christ finds
him, is utterly devoid of strength of every sortfor anything that is good—at
leastanything which is goodin God’s sight—and acceptable unto God! It is of
no use for him to sit down and say, “I believe I can force my way into purity.”
Man, you are without strength till God gives you strength! Man may
sometimes start up in a kind of alarm, and say, “It shall be done,” but he falls
back again, like the madman who, after an attack of delirium, sinks, again, to
his old state. It will not be done! “Canthe Ethiopian change his skin or the
leopard his spots?” If so, then he that is accustomedto do evil may learn to do
well! But not till, by his own unaided strength, can he perform any right and
noble purpose! Now, what am I talking about? Man has no strength of his
own at all! He is without strength, and there he lies: hopeless, helpless, ruined
and undone, utterly destroyed; a splendid palace all in ruins, through whose
broken walls sweepdesolate winds with fearful wailings. Man is like a place
where beasts of evil names, and birds of foulest wings do haunt; a palace
majestic even in ruins, but still utterly ruined, and quite incapable of self-
restoration!Man is “without strength.” Alas! Alas! Poorhumanity! The
persons for whom Christ died are viewed by Him from the cross as being
“ungodly,” that is to say, men without God! “Godis not in their thoughts.”
They can live for the month together, and no more remember Him than if
there were no God! God is not in their hearts!If they do remember Him, they
do not love Him; God is scarcelyin their fears; they can take His name in
vain, profane His Sabbaths, and use His name for blasphemy! God is not in
their hopes; they do not long to know Him, or to be with Him, or to be like He
is. Practically, unconvertedmen have said, “Who is the Lord, that I should
obey His voice?” If they do not sayit in so many words, they imply it by a
daily neglectof Him. Even if they take up with religion, yet the natural man
sticks to the sentiments or the ritual that belong to his profession;subscribing
to a creed, or observing a series ofcustoms, he remains utterly oblivious of
that communion with God which all true religion leads us to seek—and

therefore he never gets to God. He adapts himself to the outward form, but he
does not discernthe Spirit; he listens to pious words, but he does not feel
them; he joins in holy hymns, but his heart does not sing; he even gets down
on his knees and pretends to pray, but all the while his heart is wandering far
from God! He does not commune with his Maker, and he cannot, for he is
alienatedfrom his Creator, or, as the text puts it, he is ungodly. “Now,”you
say, “you have made man out to be a strange creature!” Believe me, I have not
painted the picture one-half as black as it is, nor canI. But do not be angry
with me for so painting it; so much the better for you, for now you see there is
no man too bad to be included in this description—without strength and
ungodly; but for such as these did Christ die! The descriptionof the men for
whom Christ died has not one letter of goodness in it. It describes them as
hopelessly, helplesslybad; yet for such Christ died! O sirs, I am not going to
tell you that Christ died for saints! He died for sinners, not for the godly, but
for the ungodly! He did not die for the strong in divine grace, strong in morals
and the like, but for those who were without strength! Truly I know He died
for the saints, but who made them saints? When He died for them they were
sinners! I know He died for those whom He has made “strong in the Lord,
and in the powerof His might,” but who made them strong? When He died
for them they were as weak as others!All the difference betweenPeterin
heaven and Judas in hell is a difference made by free, rich, sovereigngrace!
There was the same raw material to begin with in one as in another, and Jesus
Christ lookedupon men, not at their best, when He laid down His life for their
redemption, but at their worst!This is clear, yes, it is self-evident—had they
been whole, they would not have needed a physician; if they had not been lost
they would not have needed a savior!
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If the disease hadnot been very bad, they would not have needed so matchless
a medicine as the blood of Christ; if they had not been helplesslylost, there

could have been no necessityfor omnipotence to step in to perform their
rescue!And had not the ruin been terrible to the last degree, it would not have
been demanded that God, Himself, should come in human flesh and make
expiation for guilt by His own death upon the cross!The glory of the remedy
proves the desperatenessofthe disease;the grandeur of the savior is a sure
evidence of the terribleness of our lost condition! Look at it, then, and as man
sinks, Christ will rise in your esteem;and as you value the savior, so you will
be more and more strickenwith terror because ofthe greatness ofthe sin
which needed such a savior to redeem us from it! Thus I have described the
way in which Christ viewed us when He died for us. I only wish the Spirit of
God would give to poor trembling sinners the comfort which this doctrine
ought to give. You will say, “Oh, I am one of the worstin the world.” Christ
died for the worstin the world! “Oh, but I have no power to be better.” Christ
died for those that were without strength! “Oh, but my case condemns itself.”
Christ died for those that legallyare condemned! “Yes, but my case is
hopeless.”Christ died for the hopeless!He is the hope of the hopeless!He is
the savior, not of those partly lost, but of the wholly lost! Your case,however
bad as it may be, must come within the sweepof the glorious arm which
wields the pierced hands! Christ came to save the very vilest of the vile! II.
But now, secondly, the text tells us WHEN CHRIST INTERPOSEDTO
SAVE US. “Whenwe were yet without strength, in due time Christ died for
the ungodly.” What does it mean by, “due time”? Why, it means that the
death of Christ occurredat a proper period! I cannotsuggestany other period
in time which would have been so judiciously chosenfor the death of the
Redeemeras the one which God elected. Norcan I imagine any place more
suitable than Calvary, outside the gates ofJerusalem. There was no accident
about it. It was all fixed in the eternal purpose, and for infinitely wise reasons.
We do not know all the reasons, andmust not pretend to know them, but we
do know this, that at the time our savior died, sin among mankind in general
had reacheda climax; there was never a more debauched age!It is impossible
to read the 1stchapter of the epistle to the Romans, and to understand its
testimony, without feeling sick at the depravity it records. It is such a
desperate and altogethertruthful description of the infamous vices into which
men had fallen in those days that we feelthat they must have gone, in fact,
beyond all that we could suppose that the vilest imagination could have

fabled! Indeed, so far as our modern time is concerned, the annals of crime
are silent as to such atrocities!And for the most of us, it surpasses ourbelief
that licentiousness shouldever have grownso extravagantin committing
willful violations of nature, and indulging a propensity to revel in loathsome
folly and unnecessaryvice. Theirsatirists of their day said that there was no
new vice that could be invented. Any personwho has passedthrough Naples
by Herculaneum and Pompeii, and seenthe memorials of the state of society
in which those cities existed, will almost rue the day in which he ever saw what
he did—for there is no morgue that is so foul as was the common life of the
Romans of that age!And, in all probability, the Romans were as goodas any
other nation then existing upon earth; their very virtue was but painted vice!
What little of virtue had existedamong mankind before was gone;Socrates
and Solon, so much vaunted everywhere, were in the habit of practicing vices
which I dare not mention in any modest assembly. The very leaders of society
would have done, openly, things which we should now be committed to prison
for mentioning—which it is not lawful to think! Societywas rotten through
and through; it was a stench, and offensive to the utmost by its corruption.
But it was then, when man had got to his worst, that on the bloody tree, Christ
was lifted up to be a standard of virtue—to be a bronze serpent for the cure of
the multitudes of mankind who everywhere were dying of the serpent bites!
Christ came at a time when the wisdomof man had got to a greatheight, and
wheneverit does getto a greatheight, man becomes an extraordinary fool!
The various masters of philosophy were then going up and down the earth
seeking to dazzle men with the brightness of their teaching, but their science
was absurdity, and their morals were a systematized immorality! Putting the
whole of it together, whateverwas true in what they taught, our most common
Sunday schoolchild understands, but the bulk of it was altogetherfool
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ishness, couchedin paradoxicalterms to make it look like wisdom. “The
world by wisdom knew not God.” But, surely, man had a religion at that
time! He had, but man’s religion—well, the less we say about the religion
which existed when Christ came into the world the better! One of their own
poets, speaking ofthe Egyptians, ridiculed them by saying, “O happy people,
who grow your gods in your own kitchen garden!”—for they worshipped
leeks and onions! These well-trainedand tutored people embalmed birds and
cats, and made these objects ofreligious reverence!If you had stepped into
the temple of Isis anywhere, you would soonhave discoveredemblems of the
utmost obscenity;and the holy rites of the common religion of the period—the
holy rites, I say—done in honor of God were acts of flagrant sin! The temples
were abominable, and the priests were abominable beyond description; and
where the best part of man, his very religion, had become so foul, what could
we expect of his ordinary life? To give a boy a Lempriere’s dictionary, as
schoolmasters do, is, I believe, to debauch that boy’s mind, though the most of
its execrable records concernthe religion of the period of which I am now
speaking. If such were the religion of the time, O God, what must its irreligion
have been? But was there not a true religion in the world, somewhere? Yes,
there was, and it was in Judea. But those who inherited the canon of divine
revelation, what manner of men were they? Notone bit better than the
heathen, for they were gross hypocrites!Tradition had made void the law of
God! Ritualism had taken the place of spiritual worship! The Pharisee stood
with uplifted eyes and thanked Godthat he was not as other men were—
when he had in his pocketthe deeds of a widow’s estate ofwhich he had
robbed her! The Sadducee came forth and vaunted his superior light and
intelligence, while at the same time he betrayed his gross darknessand his
dire skepticism, for he said that there was no angel, or resurrection, or spirit!
The best men of the period in Christ’s days said to Him, because He was holy,
“Away with such a fellow from the earth!” I have heard men tell of king
killers, as if they were strange beings. But, O earth, you are a regicide!No,
you are worse than that, you are a deicide, for did you not put the Sonat God,
to death? A certain floweryorator once said, “O virtue, you are so fair and
lovely, that if you were to come on earth, all men would adore you.” But
Virtue did come on the earth, clothed not in helmet and in royal cape, nor
with iron hand to crush the sons of men, but He came in the silkengarments

of love and peace, personifiedby the incarnate savior! And what said the
world to Virtue? They said, “Crucify Him! Crucify Him!” And the only
answerthe world could give to the question, “Why, what evil has He done?”
was, “crucifyHim! Crucify Him!” They would not have Him live upon the
face of the earth! Now, it was when men had got to this pitch, in due time, that
Christ came to die for them. If He had sat up in heaven and launched His
thunderbolts at them; if, from the heights of glory, He had commissionedHis
mailed seraphim and swordedcherubim to come and sweepthe whole race
away—andbid the bottomless pit open wide her jaws, and swallow up these
disgusting creatures, none would have blamed Him. They deservedit! But,
instead of that, the pure and Holy One comes downto earth, Himself, to
suffer, and to bleed, and die, that these wretches—yes, thatwe—might live
through Him! Thus I have describedhow He lookedupon us, and at what
time He came. III. But now, thirdly—and, oh, that these lips had language, or
that this heart could do without poor lips to tell this tale—WHAT DID HE
DO FOR US? There we were; do not think that you are any better than the
rest, or the worst, of our fallen race. If the current socialhabits, and the
spread of Christian light make us outwardly better, we had only to have been
put in the circumstances ofthose heathen—andwe would soonhave been as
bad as they! The heart is corrupt in every case—andyet Jesus came!What
did He do for us? Well, first, He made the fullest degree ofsacrifice that was
possible. To lift us up, He stooped. He made the heavens, and yet He lay in
Bethlehem’s manger! He hung the stars in their places, and laid the beams of
the universe, and yet He became a carpenter’s Son, giving up all His rank and
dignity for love’s dear sake!And then when He grew up, He consentedto be
the Servantof servants, and made Himself of no reputation. He took the
lowestplace—“He was despisedand rejectedof men”—He gave up all ease
and comfort, for He had not where to lay His head. He gave up all health of
body, for He bore our sickness,and He bared His back to the smiters that the
chastisementof our peace might fall
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upon Him. He gave up the last rag He had, for they took His ownclothes from
Him, and upon His vesture did they castlots. He gave up, for the world, all
esteem. TheycalledHim a blasphemer. Reproachbroke His heart, but He
gave that heart up for us. He gave His body to the nails, and His heart to the
spear—andHe could do no more. When at last He gave his life, “It is
finished,” He said. And they took down His mangled body from the tree, and
laid it in the grave. Self-sacrificehad reachedits climax! Further, He could
not go, but He could not have savedus if He had stopped short of that. So lost,
so utterly lost were we, that without this extreme self-devotion— till it could
be said, “He savedothers; Himself he could not save—withoutthis self-
devotion, I say, He could not have saved so much as one of us! In the fact that
Christ’s self-sacrifice wentso far I see evidence of the extreme degree of our
need! It may be thought, perhaps, that I speak in excitement when I describe
the lostestate of man. Sirs, I have felt that lost estate in my own soul, and I do
but tell you what I know!And if you had ever felt it—and I pray God you
may, if you never have—youwould admit that it cannot be exaggerated!But
look at this. I challenge any reasonable manto controvertthe position. Would
He who is “God over all, blessedforever,” have come from the height of
heaven, given up all that is grand and honorable, have made Himself of no
reputation, and have humbled Himself even to the death, to save us, if it had
not been a most terrible ruin to which we were subject? Could there need
such a mighty heave of the eternalshoulders if it had not been a dead lift,
indeed? Here is something more than a Samsonneeded to pull up the gates,
posts, and bars of our great dungeon—and carry all awayupon His mighty
shoulders so that we might never be prisoners again! The splendid deed of
grace which Christ has accomplishedwas not a triviality, it could not be, and
therefore there must have been some dire and urgent ruin imminent upon the
sons of men for Christ to make so tremendous a sacrifice as to bleed and die
for us! And, mark, brothers and sisters, while this death of Christ was to Him
the height of sacrifice, and while it proved the depth of our ruin, it was the
surestway of our deliverance! Behold how man has broken the law! Can you
help him? Can you help him, you pure spirits that stand around the throne of
God? Can you help him? Can you come and encourage him, cheerhim, give

him hope that, perhaps, he may do better? Your encouragements are all in
vain, for you encourage him to do what cannot be done! He is so ruined that
the case is beyond your aid! But suppose God, Himself, should take accountof
it? Yes, now there is hope for him! But, what if God should show His pity, and
give His counseland that would not go far in helping him? Then were the
hope but slender! But what if God will go as far as ever Godcan go—does
that need correction? No, letit stand! I cannotspeak more correctlythan that.
I know of nothing that God, the Eternal, Himself, could do more than to
become incarnate, and in human flesh to bleed and die for man! God has here
shown all the attributes and perfections of His Godhead! What can I say
more? He has purposed and completedthe utmost that infinite love can do for
our infinite wretchedness!Well, if God will do so much that no more can be
done, and Godis infinite, then, depend upon it, that is the surestthing to be
done! It claims admiration, and defies argument while it excites inquiry! Do
you ask how He will do it? Well, Christ shall take upon Himself the
responsibility for this sin; He shall stand in the sinner’s place; He shall be
punished as if He had committed the sin, though in Him was no sin! The vials
of God’s wrath that were due to human transgressionshall be poured upon
Him! The swordof justice that ought to be sheathedin the sinner’s breast
shall be plunged into the savior’s heart! Ah, was there ever such a plan
devised? The Just dies for the unjust! The offended Judge, Himself, suffers for
the offense againstHis own law!Oh, matchless plan! This, indeed, makes sure
work for man—for now it takes him, sinful and lost as he is—and puts
another in his place who is able to bear his sin, and puts man into the place of
that other. Yes, hear it! It puts the sinner into the savior’s place—andGod
looks upon the savioras if He had been the sinner! And then upon the sinner
as if he had been the perfect one! There is a transposition! Christ and the
sinner change places!He was made sin for us that we might be made the
righteousness ofGod in Him! This is the way to do it. Yes, and this is the way
to sweepout of the path all attempts on our part to help, for this was so great
a work that Jesus Christ, Himself, must sweatwhile He did it! He must bleed
His soul awayto accomplishit! O you self

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righteous ones, stand back! With brokenlimbs and dislocatedbones you come
hobbling up to help this glorious champion; away with you! You are without
strength, and you are ungodly by nature! What can you do in this great
enterprise? Christ has done it, and every part of it is such a wondrous
transactionthat the very majesty thereof might make self-righteousness cover
its face and fly away abashed, crying, “O God, I must lie down and die! I
cannot live! I have seenthe righteousness ofChrist, and there is no more room
for me!” Come, brothers and sisters, since my words fail to setout what the
saviorhas done, I want you to think it over, and I want you to love Him! For
my part, I want to love and adore Him, too, with all my heart, soul, and
strength, for dying for me, for standing in my place, that I, a lost, condemned,
and all but damned sinner, might yet live and be justified, and be loved, and
adopted, and accepted—andat lastcrownedwith glory for His dear sake! IV.
Time fails me and, therefore, I must hurry to the last point, which is, what
then? What then? “Christ died for the ungodly.” What then? Then sin cannot
shut any man out from the grace ofGod if he believes!The man says, “Iam
without strength.” Christ died for us when we were without strength. The
man says, “I am ungodly.” Christ died for the ungodly. I remember how
Martin Luther hammers on that word, “He gave Himself for our sins.”
“There,” says Martin, “it does not say He gave Himself for our virtues. He
thinks better of our sins than our virtues,” he says. “He gave Himself for our
sins.” He never says a word about our excellences—nevera syllable about our
goodness.Rottentrash! But He gave Himself for our sins!” “Oh,” says a man,
“I would come to Christ if I were cleaner.” Man, He did not die for the
clean—He died for the filthy, that He might make them clean!“I would come
to the greatphysician,” says one, “if I were whole.” Man, He never came to
die for those that are whole!The physician does not come to cure those that
are whole, but those that are sick. Look at it in this light. If you have
committed every crime in the whole catalog ofsin, no matter what that crime
may be, if you will repent of it, and look to Christ, there is pardon for you!
There is more; there is a new life for you—and a new heart for you; there is a
new birth for you, so complete you shall be no more a child of Satan, but a

child of God! And that is to be had now! Oh, the splendor of the grace ofGod!
Our sins stand like some tremendous mountain, and the grace of God plucks
that mountain right up by its roots, and hurls it into the sea!It shall never be
seenagain!Christ’s blood shall coverit! Christ shall be seenand not you; He
will stand betweenyou and God, and God will see you through the wounds of
Christ if you believe in Him—and you shall be “acceptedin the Beloved.” I
have not put this too strongly, either. The text says, “Whenwe were without
strength He died for the ungodly,” and it is to the ungodly and those without
strength that this messageis sent. What more? Why, then, Jesus will never
castawaya believer for his future sins—for if when we were without strength
He died for us; if, when we were ungodly, He interposed on our behalf—will
He leave us now that He has made us godly? Did you notice the argument of
the whole chapter as it was read to you just now? It is the strongestand most
unassailable argument that I can deem possible. The apostle declares that,
“Godcommends His love toward us, in that while we were yet sinners Christ
died for us: much more then, being now justified by His blood, we shall be
savedfrom wrath through Him; for if, when we were enemies, we were
reconciledto God by the death of His Son, much more, being reconciled, we
shall be saved through His life.” Notice the triple cord of reasoning employed
here! When we were enemies, He blessedus. Much more, now that we are
reconciled! When we were enemies, He reconciledus—willHe not now save
us? Shall those who are reconciledbe afterwards left to perish? And since we
are so freely and fully savedby the death of Christ, much more shall we be
savedby His life! If His death did so much, much more must His life be a
motive for our confidence!Oh, it is clear!It is clear!It is clear! Though I may
have backsliddenand may have sinned, yet I have only to go back to my
Father, and say, “Father, I have sinned,” and I am still His child, and He will
fall upon my neck and kiss me! And I shall yet sit at His table, and hear music
and dancing, because He that was lostis found! It is clear, now, from the text!
Again, it is equally clearthat every blessing any child of God can need, he can
have. He that spared not His own Son, when we were without strength and
ungodly, cannotdeny us inferior blessings now

8
8
that we are His owndear children! Go, child of God, go with confidence to
your heavenly Father! He gave you Jesus, whatcan He keepback from you?
What then? Let us ask the question once more, and I think a spontaneous
outflow of gratitude should furnish the reply. If, when we were without
strength, Christ died for the ungodly, let us praise Him! Let us praise Him!
Let us praise Him! Oh, if He came when there was nothing to draw Him—
when, if He lookedus through and through, He could not see a goodpoint in
us—if He loved us so that He would save us when we were altogetherbad,
hopeless, and helpless, why, the very leastthing we canever do is to love Him
and praise Him as long as we have any being! I am of that old woman’s mind
who said, “If Jesus Christ does save me, He shall never hear the end of it.”
We, too, will talk of it, and we will praise Him, and we will bless Him for it as
long as immortality endures! “What, does Christ Jesus take the utterly
unworthy?” Yes, just so! Then, when He takes them, how they will serve Him!
Love Him? Love Him? Is there any question about it? When He has forgiven
me everything freely, and savedme by the shedding of His own blood, canI
not love Him? I would be worse than a devil if I did not love Him! Yes, while
this heart can beat—while memory holds her throne, His name shall be
dearestof all names, and His service the pleasure of my life, if He does but
give me grace to stand to this! Do you say the same, beloved? I am sure you
do! And may He of His mercy touch the heart of some greatsinner tonight!
Perhaps there is a woman here that is a sinner. Oh, that you may come to
washHis feetwith your tears, and wipe them with the hairs of your head,
because ofHis love to you! Perhaps there is some thief here; oh, that you
might be with Him in paradise!And I am sure, if He pronounces you
absolved, you will sing more sweetlyin heaven than any other, because of
what He has done for you! Blessedbe Your name, O Son of God, forever and
forever! And all our hearts say, “Amen!”

THE UNDYING GOSPELFOR THE DYING YEAR NO. 2341
A SERMON INTENDEDFOR READING ON LORD’S-DAY, DECEMBER
31, 1893. DELIVERED BYC. H. SPURGEON, AT THE METROPOLITAN
TABERNACLE, NEWINGTON, ON LORD’S-DAYEVENING, OCTOBER
20, 1889.
“ For when we were yet without strength, in due time Christ died for the
ungodly. ”
Romans 5:6.
BELOVED friends, whatever the condition of a child of God is, he is not
without hope. A believer in the Lord Jesus Christmay be very sorelytried.
His afflictions may be multiplied and they may be very keen, but, even in that
condition, he has hope. It is not possible for him to be forsakenofGod—his
God must help him. If the worstcomes to the worst, and he is altogether
forsakenofmen and sees no way of escape outof his tremendous difficulties,
still, his God must help him. He has no right whateverto be afraid! The
argument of our text is this—since the Lord Jesus Christsaved us when we
were ungodly and came to our rescue when we were without strength—we can
never be in a worse condition than that! And if He, then, did the bestthing
possible for us, namely, died for us, there is nothing which He will not do. In
fact, He will give us all things and He will do all things for us, so as to keepus
safelyand bear us through. The argument is that, looking back, we see the
greatlove of God to us in the gift of His dear Son for us when there was
nothing goodin us—when we were ungodly, when we had no powerto
produce anything good—forwe were without strength. At such a time, even at
such a time, Christ came on wings of love and up to the bloody tree He went—
and laid down His life for our deliverance!We, therefore, feelconfident that

He will not leave us, now, and that He will not keepback anything from us
whateverwe may need. He has committed Himself to the work of our eternal
salvationand He will not be balked of it. He has already done too much for us
to ever run back from His purpose and, in our worstestate, if we are in that
condition, tonight, we may still confidently appeal to Him and rest quite sure
that He will bring us up even to the heights of joy and safety! That is the drift
of the text and of the sermon tonight. There are three grand points of
consolationsuggestedby the text. The first lies in this one line, “ Christ died
for the ungodly .” The secondlies in this sentence, Christdied for us “ when
we were yet without strength. ” And there is a rich vein of comfort in the third
statement, that Christ died for us “ in due time. ” “In due time Christ died for
the ungodly.” Time is often a very important elementwhen one is in trouble.
In the nick of time Christ came for our deliverance—andso He will again. I.
The first point of consolationin our text is this—if any child of God, here, is in
sore dismay and bowed down by reasonoftrouble, fancying that God will
leave him—let him first meditate on this word, “CHRIST DIED FOR THE
UNGODLY.” I should like to have this sentence put up at the corner of every
street, “Christ died for the ungodly.” I am afraid that it would cause a great
many observations to be made. Some would kick at it very heavily, but there
are others who would leap very joyfully at the sight of it. “Christ died for the
ungodly.” Does it mean what it says? The common notion, not expressedin so
many words, but harbored in many minds, is that Christ died for the godly —
that Christ died for goodpeople — but the text says, “Christdied for the un
godly.” “This is a faithful saying, and worthy of all acceptation, thatChrist
Jesus came into the world to save sinners.” I say againthat the current notion,
unexpressedbut still believed, is that Christ came into the world to save saints
. This is not true. He came into the world to save sinners, or, to come back to
the very words of the text, “Christ died for the ungodly .” I remember reading
of a young womanwho had long been in greatdistress of conscience.She
found comfort from an utterance of Mr. MoodyStuart in prayer, when he
quoted these words of my text, “Christ died for the ungodly.” She had never
caught at that idea before— she had always been trying to see something good
in herself and she thought that if she could spy out some goodthing in herself,
then she would know that Christ died for her! It was like a new

2 The Undying Gospelfor the Dying Year Sermon #2341
2 Tell someone todayhow much you love Jesus Christ. Volume 39
revelation when she really understood that Jesus Christ came into the world
to save sinners and that He “died for the ungodly.” Now this must be true, for
Scripture puts it so plainly, “Christ died for the ungodly.” It must be true for,
in the first place, there was nobody else to die for but the ungodly ! In this
same Epistle, Paul says that all mankind, both Jews andGentiles, are under
sin. As it is written, “There is none righteous, no, not one: there is none that
understands, there is none that seeks afterGod. They are all gone out of the
way, they are togetherbecome unprofitable; there is none that does good, no,
not one.” So he sums us all up with his sweeping condemnation, “None
righteous, no, not one.” And so, if Christ had died for anybody , He must have
died for the ungodly, since the whole human race has degeneratedinto that
condition! And that is the state by nature of every man that is born of woman.
Some are openly ungodly. Many are religiously ungodly, a very dangerous,
because very deceitful, condition—having the form of godliness, but denying
the powerthereof. This first point is clear, then—Christ must have died for
the ungodly since there was nobody else for whom to die. And, next, only the
ungodly needed that He should die for them . If you are godly, if you are good,
if you have perfectly kept the law of God, what have you to do with Christ?
You are already saved! In fact, you are not lost, and so you do not need any
saving. If you have kept all the Commandments from your youth up, you may
well say, “What do I lack?” If you are so goodthat you could hardly be better
and have a most respectable robe of righteousness ofyour own in which to
appear before God, I ask again, What have you to do with Christ? Why
should He die for a man who has not any sins that need washing away? O you
self-righteous, look to the sparks of your own fire, for Christ will kindle no
fire for you! O you who believe your owncharacters to be all that they should
be, and who restyour hope on that fallacy, I say again, why should Christ
come to be a Physicianto those who are not sick? Why should He come to give
alms to those who are not poor? Why should He lay down His life to bear the
sins of those who have no sins? “Christdied for the ungodly” because nobody
but the ungodly needed that He should die for them. There is one point that
we must mark, Christ did die for the ungodly . His form of death was just that

which the ungodly deserved—He died by sentence ofthe law of God. He died
nailed to the cross—He died the death of a felon with a thief on either side of
Him. He died in the dark, crying, “My God, My God, why have you forsaken
Me?” He died, not as One who had, Himself, sinned, but He died as sinners
have to die, for He took upon Himself the sins of the ungodly. And being
found standing in their place, He felt the scourge ofGod that should have
fallen upon the ungodly. Scourge, did I say? He felt the swordof God that
would have slain the ungodly, as it is written, “Awake, O sword, againstMy
Shepherd, and againstthe man that is My fellow, says the Lord of hosts.”
Christ really died for the ungodly. They tell us that He died to confirm His
testimony, in which respectHis death is no better than the death of any
martyr who dies to confirm His testimony! But the text says, “Christdied for
the ungodly.” They saythat He died as the completion of His life, which many
a goodman has done and, therein, the cross has no pre-eminence. But the text
says, “Christdied for the ungodly” and we shall stand to it that this is true.
“Who His own self bore our sins in His own body on the tree.” “The
chastisementof our peace was upon Him, and with His stripes we are healed.”
They turn around and say, “Thatis your theory of the atonement.” I beg your
pardon—it is the atonement. It is not a theory at all and there is no other
atonement but the substitution of Christ in the place of the ungodly! He died,
the Justfor the unjust, that He might bring us to God. This is the true and
only doctrine of atonement—and he that receives it shall find comfort by it—
but he that rejects it does so at peril of his own soul. “Christ died for the
ungodly.” I cannot speak plainer words than Paul, Inspired by the Holy
Spirit, has written! There let them stand, “Christ died for the ungodly.” Now
then, I want you, who are the people of God, to pick up the argument out of
this truth of God. If Christ did this crowning act of dying for the ungodly, do
you think that He will ever castawaythe man who has peace with God? Read
the first verse, again, “Therefore being justified by faith, we have peace with
God through our Lord Jesus Christ.” Now, if He died for you when you had
no peace with God, when, in fact, you had no God at all—whenyou were
ungodly, that is, not under the influence of God—when you were enemies to
God by wickedworks. If Christ died for you, then , will He not save you now ?
If you feel within your heart, tonight, a sweetreconciliationto God, your
heavenly Father, then, whateveryour trouble is, do not believe that God can

leave you! Whatever the deep depressionof your spirit, do not imagine that
He can forsake you! He that died for you as ungodly will certainly save you,
now that you have peace with God through Him.
Sermon #2341 The Undying Gospelfor the Dying Year 3
Volume 39 Tell someone todayhow much you love Jesus Christ. 3
More than that, when you have read those words in the first verse, “We have
peace with God through our Lord Jesus Christ,” go on to the secondverse,
“By whom, also, we have access by faith.” Why, you are one of those who can
go to Godwhen you will and speak with Him as a man speaks with his friend!
By faith you are permitted to come to God in prayer, in praise and to walk
with God in the light as He is in the light! Come, beloved, if Christ died for
you when you were dead, when you were ungodly, will He, can He leave you,
now that He has given you access to the Father by Himself? You come in and
out of His house like a home-born son—and if He loved you so as to die for
you when you were a strangerto God—do you think that He will leave you,
now that you have accessto God through Him? Go on a little farther and you
find it written, “And rejoice in hope of the glory of God.” A little while ago,
you know, you had no hope of glory—you had no expectationof ever getting
to heaven. Poorsoulthat you were, your glory was your shame!Your glory
was worldly pleasure and worldly gain. But now you “rejoice in hope of the
glory of God.” God has given you that goodhope through grace!Sometimes,
when it is fine weatherwith you, you climb to the top of Mount Clearand,
looking toward the CelestialCity, you canalmost see the light of it.
Sometimes, when the wind blows the right way, you have heard some stray
notes from the harps of angels—andyou have wished yourself among them!
Some of you know that the hope of heaven has often burned within your
heart—well, then, beloved, if the Lord has given you that hope, canHe
disappoint it? If Christ died for you when you had no hope, when you did not
want a hope, when you were ungodly—think of the weightof this argument to
you who rejoice in hope of the glory of God! It is mightier than a thousand
Nasmyth hammers, for it smashes everydoubt to shivers! He that died for the
ungodly will certainly save those who have a goodhope of heaven! Once
more. You are, at this time, so far from being ungodly that the love of God is

shed abroad in your heart by the Holy Spirit which is given to you. You know
that it is so—youfeel that Godloves you. If you do not feelit, tonight, you
have felt it. You have realized the love of God in your heart, as though a bottle
of perfume of roses hadbeen broken and the perfume had filled all your
spirit. You have said to yourself, “Jesusloves me.” You have been over-joyed
with that thought and you have also said, “I know that I love Him.” You have
felt the goings forth of your spirit like the melting of the ice in the springtime.
Every little brook that had been frozen up within your nature has leapt in
gracious liberty beneath the sunlight of divine love. Well now, do you think
that the Lord has taught you to love Him—and has shownyou that He loves
you—and will yet forsake you? You say, “O sir, you do not know what my
trial is!” No, I do not, but your heavenly Father does, and if He loved you
when you were ungodly, will He castyou away, now that He has shed His love
abroad in your heart? “Oh, but I have lostthe very staff of bread! I do not
know how I am to geta living.” No, but you have the living God to depend
upon and, after giving His Son to save you, He will surely give you bread! He
will not let you famish. “Ah, but, my dear sir, the beloved of my heart is laid
low! There is, in the cemetery, the dearestobject of my affection.” Is it really
so? I thought that He left the dead some time ago. I thought that the dearest
objectof your affectionhad gone up to the right hand of the Father! Is it not
so? “Ah, that is not what I mean, sir! I mean that I have lost one whom I
fondly loved.” I know that you have, but do you think that the Lord has
turned againstyou because He has permitted this trial to come upon you?
How can He ever desertthose for whom He died? And if He died for them
when they were ungodly, will He not live for them, now that He has shedHis
love abroad in their hearts by the Holy Spirit? I cannotwork this out for you.
I want you to go home and work it out for yourselves. If any of you are cast
down, here is the first well of comfort at which you may drink full draughts of
divine consolation—“Christdied for the ungodly.” Then He must help those
who are trusting in Him. II. Now we come to a secondwell, to see whether we
can draw waters of comfort out of it, also. According to our text, CHRIST
DIED FOR US, “WHEN WE WERE YET WITHOUT STRENGTH.” I must
only say a word or two, here, because the time will not allow me to enlarge.
First, we were naturally in a lostcondition through the fall , when we were
born into this world, and we lived in it for years, “without strength” to do that

which was right. When we began to wake up a little to thoughts of God and
divine things, we heard the truth of God preached, but we were still without
powerof accessevento the gospel. We were told to repent, but our hard heart
would yield no waters of repentance. We were told to believe in Christ—the
preachermight as well have commanded the dead to rise out of their graves!
Christ was setbefore us in all His beauty, yet our blindness was suchthat we
could not appreciate His loveliness. The bread of life was put on the table
before
us, but such was our obstinacy that we would not believe it to be bread and we
would not eat of it. We were “without strength.” And further on, when the
will came and the Lord began, by His grace, to work upon us, we had a will to
repent, we had a will to believe and we had a will to come to Christ— yet we
were without the graces whichare now our strength . I remember well the
time when I had to say, “To will is present with me, but how to perform that
which is good, I find not.” “I would, but cannotrepent. I would, but cannot
believe.” A rock was in the heart—a stone was laid over the mouth of the well
of consolation!We were “without strength.” But when we were in that sad
state, without one of the graces whichare now our strength, without one of
those holy fruits of the Spirit which are now the source of our consolation—
even then, “whenwe were yet without strength,” Christ died for us! When
every sinew was snapped, every bone broken, every powergone, life, itself,
evaporated—forwe were dead in trespassesand sins—eventhen Christ died
for us! Well now, brothers and sisters, this is true—do you believe it? I want
you to getthe argument out of this truth of God, for it is this—if the Lord
Jesus lovedus enough to die for us when we had no strength whatever, then
He will certainly save us now that He has given us strength! Just look and see
what kind of strength He has given us. According to the context, He has given
us peace. What strength is theirs who have peace with God! I can do all things
when I know that God is on my side. Well, has He given me the strength that
comes out of confidence in Him, perfectreconciliationwith Him—and will He
now let me be destroyed by the enemy? It cannotbe! In addition to peace, He

has given us accessto Himself. What a strength there is in being able to go to
God in prayer! By faith we can go to God whenever we are in need! And am I
able to go to my heavenly Father and tell Him all my trouble and castmy
burden upon Him—and did His dear Son die for me when I was without
strength and will He leave me, now that I can go to Him in prayer? O beloved,
it is impossible! I cannot imagine His turning againstus. Moreover, according
to the third verse, He has now given us patience. We have had a deal of
trouble, but it has workedpatience. The Lord knows that at one time you had
no patience at all. You used to, like a bullock unaccustomedto the yoke, kick
every time He struck you, but now you often hold your tongue and quietly
endure His chastening rod. Patience is a greatstrength to a man, or a
woman—if you canbe patient, you are strong. Well now, if Christ loved you
so as to buy you with His blood when you were impatient, has He given you
this strength to be patient under His hand, and do you think that He will
destroy you? And, in addition to patience, He has given you a gooddealof
experience. I speak to ever so many of God’s people, here, who are
experiencedChristians. You have gone up hill and down dale, you have tried
and proved the faithfulness of God—you have known by experience your own
weakness andyour own folly—but you also know God’s faithfulness and
God’s strength. Do you think that the Lord has given you all this experience
and then that He means to play the fool with you? Do you think that He gives
and takes away, again, like little children in their play? What? Has He put
you through all these paces and drilled you in this style and is He now going to
drum you out of the army? No, no! Believe nothing of the kind! He that has
given you patience and experience will keepyou to the end. And then, in
addition to that, He has given you hope, for patience works experience and
experience, hope. A hope that makes not ashamed. Has God really given you a
hope? “Oh, “says one, “it is sometimes a very poor hope.” Yes, but is it hope
in Christ? Do you hope in His mercy? Then remember this text, “The Lord
takes pleasure in them that fear Him, in those that hope in His mercy.” The
smallesthope, if it comes from God, tremble as it may, is better than the
proudest presumption that ever came from self-righteousness!If the Lord
Jesus has given you a hope in His blood, a hope in His intercession, a hope in
His eternalfaithfulness, ah, believe me, if He loved you when you had no hope,
He will never castyou away, now that you have a hope that He has, Himself,

given you! Only once more upon this point. We read in the fifth verse of the
“Holy Spirit which is given unto us.” Now listen. If, when we were yet without
strength, Christ died for us, will He not save us, now that He has given us the
Holy Spirit? Think of it, Christian! The Holy Spirit has come to live in you!
Poorand despised, or illiterate and unknown, yet within you dwells the Spirit
of God! That body of yours is a temple—that is God’s Word, not mine—
“Know you not that your body is the temple of the Holy Spirit which is in
you?” Well now, if Christ bought you with His blood when you were no
temple, but were a defiled place—Iknow not to what vile thing to compare
you—will He let you be broken down, now that He has made you a temple and
the Holy Spirit has come to dwell in you?
I know that I must be speaking to somebody, tonight, in greattrouble. I am
sure that I am. I have it upon my soul that I am addressing some true child of
God who is at his wits’ end, driven to the utmost extremity of sorrow. Dear
friend, believe in your God! Let not a doubt come in about Him. The Son of
God died for you upon the cross whenyou were ungodly and without
strength— and He cannot, must not, shall not be suspectedofany wish to cast
you off, or of any possibility of change in His love to you. My brothers and
sisters, I would sayto you, in your trouble, tonight, what Hopeful said to
Christian when He was in the DeathRiver and cried out, “I sink in deep
waters.” Hopeful saidto him, “Be of goodcheer, my brother, I feel the
bottom, and it is good.” So I feelthe bottom, tonight, my brother, my sister,
even if you do not—it is a goodbottom, and you will never be swept away
from it if you are trusting in Jesus!He that brought you into the water, if He
makes the tide rise up to your chin, will teachyou to swim! When you cannot
walk any further, you shall find waters to swim in and there is no water so
deep that the child of God candrown in it! You may go as low as the grave,
but you will never go any lower. “Underneath are the everlasting arms.”
There is always One who is ready to catchyou when you are at your very
worstas to circumstances andtrials. Therefore, be of goodcheer!Magnify
God in the fire, and rest assuredthat He who gave Himself up to die for you,

will never lose you, but will keepyou even to the end. Now I come to the last
point, which is also full of consolation. I think that I heard someone heave a
deep sigh and say, “Ah! It may be as you say, it may be all true, and I trust
that it is, but I am in such trouble that if I do not gethelp directly, I shall be
done for. I have, to cry, ‘Make haste, O God, make haste for my help!’ I need
a God who cando what David’s God did when ‘He rode upon a cherub and
did fly: yes, He did fly upon the wings of the wind.’” That is the kind of God
that you need, yes, and that is the kind of God that you have! He will come
flying to your deliverance, as I will now try to show you. III. Here is the third
well of consolation, CHRIST DIED FOR US IN DUE TIME—“In due time
Christ died for the ungodly.” I cannot tell you how much marrow I have
found in this bone, “In due time Christ died for the ungodly.” The teaching of
this verse seems to be something like this. It means, first, that Christ died for
us when justice required His death . Suppose that I owe a debt? I am thankful
that I do not, but suppose that I did owe a very heavy debt and that it had to
be paid, say, on Tuesdaymorning. And there is a friend who has undertaken
to pay it for me. The bill is due at 12 o’clock andhe says that he will pay it for
me. Now suppose that my friend goes in on Wednesdaymorning and pays the
amount. It is very goodof him, but still, you see, I lose my reputation for
discharging my liabilities “in due time.” I did not meet the bill on Tuesdayat
twelve. True, there are only 24 hours lost, but still, I am not the man that I
was in the trade I follow—Ihave been a defaulter. Now, I like to think of this
fact that I, a poor sinner, over head and ears in debt to God’s justice, have not
only paid Him through my great Surety, but I have paid Him to the minute!
“In due time” my Surety came and dischargedmy debt for me! “In due time
Christ died for the ungodly.” This verse also means that Christ died in due
time as to every believer . In God’s Book ofRemembrance there is no claim
for late payment or delay againstany believing sinner. There is no note, there,
saying, “This sinner’s Surety died late.” No, but when justice demanded the
debt, justice receivedfull payment from those dear hands that were nailed to
the cross forme. “In due time Christ died for the ungodly.” It was the time
appointed in the eternal decree. It was the time arrangedin the everlasting
counsels ofgrace—andChrist was there to the tick of the clock!He went up to
the cross onthe day when it was agreedthat He would finish transgression
and make an end of sin—and bring in everlasting righteousness!He made

atonement—He died for the ungodly, “in due time.” Well, now, do you see
what I am driving at? You need help, you say, you need deliverance. Very
well. The greatesthelp that you ever neededwas for someone to stand and be
a Daysmanfor you—and to pay your debts to infinite justice, and your Lord
did it—and did it in the nick of time! “In due time.” Will He not, therefore,
deliver you in due time? Besides, He has given you patience—“Tribulation
works patience.” He will help you before you have done with your patience. “I
cannot hold out much longer,” says one. You shall not have any need to hold
out much longer! The Lord is on the wayto deliver you and before your stock
of grace-workedpatience shallquite have run out, He will come to you! Read
the next word—“And patience, experience.” Your experience, as long as ever
it will profit you, will be painful. But when it is no longeran experience that
will do you good, it will not be painful. Remember how Paul writes in this
same epistle, “We know that all things work together
for goodto them that love God, to them who are the calledaccording to His
purpose.” And if He has called you, He will let you suffer as long as the
experience of the suffering will work for your good, but no longer! In due time
He will bring you out of that trying experience. And He will bring you out
before your hope gets to be ashamed. Readthose words again— “And
experience, hope: and hope makes not ashamed.” The Lord will not let your
trouble go so far that you will have to say, “I was deceived;I must give up
being a Christian.” God will not leave you in the hour of need. He will help
you in due time, before your expiring hope quite gives up the ghost. Be of good
courage aboutthat! And He will come and help you while your love yet
remains. Did I not hear you say, “ThoughHe slay me, yet will I trust in Him.
He may flog me; but I am still His child, and I love Him, and I will kiss His
hand, and His rod, too”? Well, well, if that is your language, He must come to
help You in due time! He must deliver you before that love is driven out of
your heart. Yes, and let me saythat while you are now without strength, He
who died for you while you were without strength in the fullest sense, will
come and help you. I thank God, tonight, as I have done many a time before,

for being brought into greatstraits. Sometimes it has been very plain sailing
for years. I remember once saying to myself, “Well, in former days, in the
greatneeds for the College andthe Orphanage, I have experiencedwonderful
miracles of deliverance. Then I seemedto step, like a giant, from the top of
one mountain to another, right over the valleys!And now I go along the
valleys gently and simply.” I have half wished to see another lofty mountain
and another yawning chasmopen, that I might see what God would do— and
I have had them! During the last two years, though I have said little about
them, I have had many a crevasseopenup before me. The ice has seemedto
split asunder, and I have looked down into the blue depths. But I have gone on
just as steadily, and God in His mercy has made the way just as easyas if my
path had all been as smooth as a lawn after the garden roller had been over it!
It is a glorious thing to have a big trouble, a greatAtlantic billow that takes
you off your feet and sweeps youright out to sea—andlets you sink down into
the depths, into old ocean’s lowestcaverns,till you get to the foundations of
the mountains—and there see God, and then come up againto tell what a
greatGod He is, and how graciouslyHe delivers His people!He will deliver
you, He must deliver you! The argument of the text is this, “In due time Christ
died for the ungodly,” therefore, in due time He must help the godly. Now I
finish with two observations. First, the gospelof sinners is the comfort of
saints. If ever you saints need a bit of real comfort, you must just go to God as
sinners. I do not think that there is anything better or wiser, wheneveryou
really need to be solidly cheered, than to begin, again, where you began at
first. When the devil says to me, “You are no saint,” I say to him, “Norare
you, either.” “Ah!” he says, “Youare a deceiver,” and I reply, “And so are
you.” “Ah!” he says, “Butyou are mistaken, your experience has been a
delusion, you are no child of God.” “Whatam I, then? Tell me, if you know so
much about me.” “You are a sinner,” he says. “All right, Satan! I thank you
for that word, for Jesus Christcame into the world to save sinners.” So I
begin again— and if you begin againlike that, you will very often find that
this is a short cut to comfort. If it comes to a question betweenthe devil and
you whether you are a saint or not, you will have a hard battle to fight, let me
tell you. One of you may say, “I know that I am a saint.” Well, well, well, “let
another man praise you, and not your own mouth; a stranger, and not your
own lips.” “Oh, but I know,” says one. Very well, go on knowing it, but if the

devil once gets you in the sieve in which he had Peter, I question whether you
will know your head from your heels!Under a strong temptation you will very
soonbegin, almost, to doubt your own existence!Instead of arguing the
question of your saintship with Satan, who is an old lawyerand knows many
things that you do not know, you had better say, “Whether I am a saint or not,
I am not going to dispute. But I am a sinner and Jesus Christcame into the
world to save sinners.” Believer, whenyou were a boy, you used to drink at a
certain old well. How cold the waterwas, how refreshing! When you feelvery
thirsty and the pumps are dry, go back to the old well, and gota draught of
the living waterthere. I find that I have to do that every now and then. While
I thank God for present enjoyments and sweetexperiences of communion
with Himself, I like to go back to the old well, and just drink as I drank at the
first. I remember how I did drink the first time from that well, “Look unto
Me, and be you saved, all you ends of the earth.” I think I drank so much that
time that I was like behemoth who trusts that he can draw up Jordan into his
mouth! There was much in that text, but there was none too much for me, and
I seemedto drink it all in. I recommend you to do the same—take a great
draught of the grace ofGod, tonight, thirsty child of
God! Stoopdown, with your mouth right over the well, for the Living Water
comes springing straight up to your lips! And then drink as a cow drinks in
the summertime, all that you can take in—and go on your way rejoicing! The
gospelof sinners is the comfort of saints! That is one observation, and the
other is this— the comfort of saints is the gospelof sinners, for, if the Lord has
done greatthings for any one of His people, what reasonis there, poor sinner,
why He should not do the same for you? If the Lord Jesus Christ has loved
John Smith, why should He not love Mary Smith? And if the Lord Jesus
Christ has savedTom Jones, why should He not save Harry Jones? I mean
that since He does not love because ofany worthiness in us, but simply
because He wills to love us, as it is written, “I will have mercy on whom I will
have mercy, and I will have compassiononwhom I will have compassion,”
then you may come, you guilty ones, to this SovereignDispenserof

undeserved mercy, and touch the silver scepterof His grace and be saved
tonight! May His sweetSpirit bring you! Do not let any of us raise a question
about whether we are saints or sinners, but let us all come together—letus
come en masse to the cross!Let the whole of us now fly to Calvary, and stand
and look up to Him, the eternalSon of God, bleeding and dying on the cross!
And let us all believe, now, that He can, that He will, that He does save, no,
that He has savedour souls . God grant us grace to do it, for His dear name’s
sake!Amen.

Jesus was dying for the ungodly

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Jesus was dying for the ungodly