RomainsChapitre 5

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Since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

Through him we have also gained access by faith into this grace in which we stand, and we boast in the hope of the glory of God.

And not only that, but we also boast in our sufferings, knowing that suffering produces endurance,

endurance produces character, and character produces hope.

And hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us.

For while we were still helpless, at just the right time Christ died for the ungodly.

Rarely will anyone die for a righteous person, though for a good person someone might perhaps dare to die.

But God proves his own love for us in this: while we were still sinners, Christ died for us.

How much more, then, since we have now been justified by his blood, will we be saved through him from God's wrath!

For if, while we were enemies, we were reconciled to God through the death of his Son, how much more, having been reconciled, will we be saved by his life.

And not only that, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Therefore, just as sin entered the world through one man, and death through sin, so death spread to all people, because all sinned—

for sin was in the world before the law was given, but sin is not charged to anyone's account where there is no law.

Yet death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression—Adam, who is a pattern of the one to come.

But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!

Nor is the gift like the result of the one man's sin: the judgment followed one trespass and brought condemnation, but the gift followed many trespasses and brought justification.

For if by the trespass of the one man death reigned through that one man, how much more will those who receive the overflowing grace and the gift of righteousness reign in life through the one man, Jesus Christ!

So then, just as one trespass brought condemnation for all people, so one act of righteousness brought justification and life for all people.

For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous.

The law came in so that the trespass would increase. But where sin increased, grace overflowed all the more,

so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord.

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Résumé2

Chapitre 5

Main Theme: Justification by faith brings peace with God, and Christ's grace far surpasses Adam's sin.

Content: Those who are justified by faith have peace with God and access to his grace through Jesus Christ. Suffering produces endurance, a tested character, and hope—a hope that does not disappoint because God's love has been poured into our hearts through the Holy Spirit. Christ died for us while we were still sinners, and through his death we were reconciled to God. Paul contrasts Adam and Christ: through one man's disobedience, sin and death came to all, but through one man's obedience, righteousness and life come—and where sin increased, grace abounded even more.

Key Words/Images:

Justification (δικαίωσις): Being declared righteous before God through faith, not by works.
Reconciliation (καταλλαγή): Restoration of the relationship between God and humanity through Christ's death.
Adam and Christ: Two representative heads—Adam's fall brought death; Christ's obedience brings life.
Grace (χάρις): God's unmerited gift that overflows where sin was great.

Contexte historique

People

Romans 5 presents Adam as a central figure in Paul’s theological argument (vv. 12–21). Adam is portrayed as "τύπος τοῦ μέλλοντος" (a type of the one to come) – that is, as a typological figure pointing forward to Christ. In Jewish tradition during Paul’s time, there was considerable interest in Adam’s role in humanity’s destiny. Texts such as 4 Ezra and 2 Baruch (both from the late first or early second century CE) discuss how sin and death entered the world through Adam. Paul’s comparison of Adam and Christ as two representative heads for humanity was thus a line of thought his Jewish readers could recognize, even though the conclusion was radically new.

Moses is mentioned as a chronological reference point (v. 14) for the period between Adam and the giving of the law. The expression "from Adam to Moses" marks the time before the Mosaic Law was given, a period when sin was in the world but not counted in the same way as after the law.

Key Terms

Several Greek terms in this chapter carry significant cultural and theological weight:

Προσαγωγή (prosagōgē, v. 2) – "access" or "approach" – was a technical term from court culture describing being brought before a king or high-ranking person. In imperial Rome, audiences with the emperor required an intermediary who had the right to introduce the individual. Paul uses this image to show how Christ gives believers direct access to God.

Καταλλαγή (katallagē, vv. 10–11) – "reconciliation" – was primarily a diplomatic and political term describing the restoration of peaceful relations between hostile parties or nations. Paul applies this to the relationship between God and humanity, which was theologically innovative.

Δικαίωσις/δικαιωθέντες (dikaiōsis/dikaiōthentes, vv. 1, 9, 18) – "justification/justified" – drawn from the legal system, where it denoted a verdict of acquittal. In Roman law, such a verdict was final and granted the acquitted person full civic status. This term frames the entire chapter, from its opening (v. 1) to its conclusion (v. 18).

Events and Customs

Paul’s reference to "dying for a righteous person" or "for a good man" (v. 7) drew on well-known examples from Greco-Roman culture. The idea of a noble death for others – especially for friends, family, or one’s country – was highly valued in antiquity. Philosophers such as Seneca discussed such acts of sacrifice, and Roman heroic tales included examples of those who gave their lives for others. Paul’s point is that even this highest form of human love pales in comparison to Christ’s death for enemies and sinners – a thought that would have been culturally startling.

The term θλῖψις (thlipsis, "tribulation", v. 3) had particular resonance for early Christians in Rome. Even before the great persecutions, Christians experienced social marginalization, economic pressure, and occasional local opposition. Paul’s teaching that tribulations produce endurance, character, and hope gave theological meaning to experiences the congregation already knew.

Personnages4

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Chronologie1