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

Jesus was dying for the ungodly

Jesus was dying for the ungodly

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Jesus was dying for the ungodly