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Romans 5:3. οὐ μόνον δὲ ἀλλὰ καὶ καυχώμεθα: and not only (do we glory on that footing), but we also glory in tribulations. Cf. Jam 1:2 ff. ἐν ταῖς θλίψεσιν does not simply mean “when we are in tribulations,” but also “because we are”: the tribulations being the ground of the glorying: see Romans 2:17; Romans 2:23, Romans 5:11, 1 Corinthians 3:21, 2 Corinthians 12:9, Galatians 6:14.

Romans 5:3-4.[1154] Οὐ ΜΌΝΟΝ ΔΈ] scil. ΚΑΥΧΏΜΕΘΑ ἘΠʼ ἘΛΠΊΔΙ Τῆς ΔΌΞΗς Τ. ΘΕΟῦ. Examples of the usage (Romans 5:11; Romans 8:23; Romans 9:10; 2 Corinthians 8:19) may be seen in Kypke, II. p. 165; Vigerus, ed. Herm. p. 543; Heind. and Stallb. a[1155] Phaed. p. 107 B. Comp Legg. vi. p. 752 A; Men. p. 71 B.

ἐν ταῖς θλίψ.] of the tribulations (affecting us), as commonly in the N. T. ἐν is connected with ΚΑΥΧᾶΣΘΑΙ (Romans 5:11; 2 Corinthians 10:15; Galatians 6:13). Comp Senec. de prov. iv. 4 : “gaudent magni viri rebus adversis non aliter quam fortes milites bellis triumphant.” As to the ground of this Christian καύχησις, see the sequel. On the thing itself, in which the believer’s victory over the world makes itself apparent (Romans 8:35 ff.), comp 2 Corinthians 11:30; 2 Corinthians 12:9; Matthew 5:10; Matthew 5:12; Acts 5:41; 1 Peter 4:12 f. Observe further, how with the joyful assurance of ample experience the triumphant discourse proceeds from the ἘΛΠῚς Τῆς ΔΌΞΗς, as subject-matter of the ΚΑΥΧᾶΣΘΑΙ, to the direct opposite (ἐν ταῖς θλίψεσιν), which may be likewise matter of glorying. Others (Glöckler, Baumgarten-Crusius, Stölting) erroneously render ἘΝ as in, which the contrast, requiring the object, does not permit, since ἐν τ. θλ. is not opposed to the ἘΝ ᾟ in Romans 5:2.

ὙΠΟΜΟΝΉΝ] endurance (“in ratione bene considerata stabilis et perpetua permansio,” Cic. de inv. ii. 54), namely, in the Christian faith and life. Comp Romans 2:7; Matthew 10:22; Matthew 24:13. Paul lays down the Ἡ ΘΛΊΨΙς ὙΠΟΜ. ΚΑΤΕΡΓΆΖ. unconditionally, because he is speaking of those who have been justified ἐκ πίστεως, in whose case the reverse cannot take place without sacrifice of their faith.

ΔΟΚΙΜΉΝ] triedness, 2 Corinthians 2:9; 2 Corinthians 8:2; 2 Corinthians 9:13; Php 2:22, “quae ostendit fidem non esse simulatam, sed veram, vivam et ardentem,” Melancthon. Triedness is produced through endurance (not made known, as Reiche thinks); for whosoever does not endure thereby becomes ἀδόκιμος. There is here no inconsistency with Jam 1:3. See Huther.

ἘΛΠΊΔΑ] namely, Τῆς ΔΌΞΗς Τ. ΘΕΟῦ, as is self-evident after Romans 5:2. The hope, it is true, already exists before the ΔΟΚΙΜΉ; nevertheless, the more the Christian has become tried, the more also will hope (which the ἀδόκιμος loses) consciously possess him. Comp Jam 1:12. Hope is therefore present, and yet withal is produced by the emergence of the δοκιμή, just as faith may be present, and yet be still further produced through something emerging (John 2:11). Comp Lipsius, Rechtfertigungsl. p. 207 f.

Observe further, how widely removed from all fanatical pride in suffering is the reason assigned with conscious clearness for the Christian καυχᾶσθαι ἐν ταῖς θλίψεσι in our passage. In it the ἘΛΠΊς is uniformly meant and designated as the highest subjective blessing of the justified person, who is assured of the glorious consummation (not in Romans 5:3 f. as conduct and only in Romans 5:2 as blessing, as Hofmann thinks). Comp the ἩΔΕῖΑ ἘΛΠΊς, which ἈΕῚ ΠΆΡΕΣΤΙ, in contrast to the ΖῆΝ ΜΕΤᾺ ΚΑΚῆς ἘΛΠΊΔΟς in Plato, Rep. p. 331 A.

[1154] See a climax of description, similar in point of form in the Tractat. םוטה 9, 15 (see Surenh. III. 309): “Providentia parit alacritatem, alacritas innocentiam, innocentia puritatem, puritas abstinentiam, abstinentia sanctitatem, sanctitas modestiam, modestia timorem, timor sceleris pietatem, pietas spiritum sanctum, et spiritus sanctus resurrectionem mortuorum.” In contrast with this, how fervent, succinct, and full of life is the climax in our passage! For other chains of climactic succession, see Romans 8:29 ff., Romans 10:14 ff.; 2 Peter 1:5 ff.

[1155] d refers to the note of the commentator or editor named on the particular passage.

Romans 5:3-4. And not only so — Not only do we possess the four fore- mentioned inestimable blessings; but we glory in tribulations also — Which we are so far from esteeming a mark of God’s displeasure, that we receive them as tokens of his fatherly love, whereby we may be enabled to do him more singular honour, and be prepared for a more exalted happiness. The Jews often objected the persecuted state of the Christians as inconsistent with what they concluded would be the condition of the people of the Messiah. It is therefore with great propriety that the apostle so often discourses on the benefit arising from this very thing. The apostles and first Christians gloried in tribulations: 1st, Because hereby their state was made to resemble that of Christ, with whom they died, that they might live; suffered, that they might reign, Romans 8:17; 2 Timothy 2:11-12. 2d, Because their graces were hereby exercised, and therefore increased. And, 3d, They were hereby purified and refined, as gold and silver in the furnace. See Isaiah 1:4-5; Zechariah 13:9. Knowing that tribulation — Under the influence of divine grace, without which it could produce no such effect; worketh patience — Calls into exercise, and so gradually increases our patience; even an humble, resigned, quiet, contented state of mind: suggesting those considerations which at once show the reasonableness of that duty, and lay a solid foundation for it. And patience, experience — The patient enduring of tribulation gives us more experience of the truth and degree of our grace, of God’s care of us, and of his power, and love, and faithfulness, engaged in supporting us under our sufferings, and causing them to work for our good. The original expression, δοκιμη, rendered experience, signifies being approved on trial. Before we are brought into tribulation, knowing God’s power, we may believe he can deliver; and knowing his love and faithfulness to his word, we may believe he will deliver: but after we have been actually brought into tribulation, and have been supported under it, and delivered out of it, we can say, from experience, he hath delivered; and are thus encouraged to trust in him in time to come. Thus Shadrach and his companions, before they were cast into the furnace, could say (Daniel 3:17) to Nebuchadnezzar, Our God: whom we serve, is able to deliver us from the burning fiery furnace; and they could also add, He will deliver us. But after they had been cast into the furnace, and their faith in, and obedience to, their God had been put to that fiery trial, their patience wrought experience; and they could say, from experience, He hath delivered us, as was acknowledged by the haughty monarch himself, saying, Blessed be the God of Shadrach, &c., who hath delivered his servants that trusted in him. And experience, hope — That is, an increased and more confirmed hope than is possessed before experience is attained; namely, 1st, Of continued help, support, and deliverance. 2d, Of a comfortable issue of our trials in due time. 3d, Of eternal salvation at last, Matthew 5:12, John 16:20-22. Observe, reader, as soon as we are justified, and made the children and heirs of God, chap. Romans 8:17, we hope, on good grounds, for the glory of God; but our faith and other graces not having then been tried, our hope of eternal life must be mixed with doubts and fears respecting our steadfastness when exposed to trials, (which we are taught in the word of God to expect,) and our enduring to the end. But when we have been brought into and have passed through various and long-continued trials, and in the midst of them have been so supported by divine grace as to be enabled to continue in the faith, grounded and settled, and not to be moved away from the hope of the gospel, our expectation of persevering in the good way, and being finally saved, attains a confirmation and establishment: and our gratitude and joy, 1 Peter 1:3, our patience, purity, and diligence in all the works of piety and virtue, 1 Thessalonians 1:3, 1 John 3:3; 1 Corinthians 15:58, are increased and confirmed in proportion thereto.

And not only so , but we glory in tribulations also: knowing that tribulation worketh patience;

We glory in tribulations — As an old soldier doth in his scars of honour. SeeGalatians 6:17; Galatians 6:17 ; 2 Corinthians 7:4 . Feri, Domine, feri; nam a peccatis absolutus sum, saith Luther: Strike, Lord, and spare not, since I am acquitted by thee from my sins. Seca ambas, Cut of both, cried out that good bishop, when his hand was threatened to be cut off. A man that hath got his pardon is not troubled though he lose his glove or handkerchief, nor though it should prove a rainy day.

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Romans 5:3, Romans 5:4

And not only so, but we glory in tribulations also. Not only do we rejoice in this hope of future glory, but we glory in tribulations also. Since our relation to God is changed, the relation of all things to us is changed. Afflictions, which before were the expressions of God’s displeasure, are now the benevolent and beneficent manifestations of his love. And instead of being inconsistent with our filial relation to him, they serve to prove that he regards and loves us as his children; Romans 8:18; Hebrews 12:6. Tribulations, therefore, although for the present not joyous, but grievous, become to the believer matter of joy and thankfulness. The words καυχώμεθα ἐν ταῖς θλίψεσιν do not mean that we glory in the midst of afflictions, but on account of them. They are themselves the matter or ground of the glorying. So the Jews are said to glory (ἐν) in the law, others glory in men, the believer glories in the Lord; so constantly. Afflictions themselves are to the Christian a ground of glorying; he feels them to be an honor and a blessing. This is a sentiment often expressed in the word of God. Our Lord says, “Blessed are they who mourn;” “Blessed are the persecuted;” “Blessed are ye when men shall revile you.” He calls on his suffering disciples to rejoice and be exceeding glad when they are afflicted. Matthew 5:4, Matthew 5:10-12. The apostles departed from the Jewish council, “rejoicing that they were counted worthy to suffer shame for Christ’s name.” Acts 5:41. Peter calls upon Christians to rejoice when they are partakers of Christ’s sufferings, and pronounces them happy when they are reproached for his sake. 1 Peter 4:13, 1 Peter 4:14. And Paul says, “Most gladly therefore will I glory in (on account of) my infirmities,” (i.e. my sufferings.) “I take pleasure,” he says, “in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.” 2 Corinthians 12:9, 2 Corinthians 12:10. This is not irrational or fanatical. Christians do not glory in suffering, as such, or for its own sake, but as the Bible teaches,

1. Because they consider it an honor to suffer for Christ.

2. Because they rejoice in being the occasion of manifesting his power in their support and deliverance; and,

3. Because suffering is made the means of their own sanctification and preparation for usefulness here, and for heaven hereafter.

The last of these reasons is that to which the apostle refers in the context. We glory in afflictions, he says, because affliction worketh patience, ὑπομονή, constancy. It calls into exercise that strength and firmness evinced in patient endurance of suffering, and in perseverance in fidelity to truth and duty, under the severest trials. And this constancy worketh experience, δοκιμή. This word means,

1. Trial, as in 2 Corinthians 8:2, “In a great trial of affliction,” i.e. in affliction which is a trial, that which puts men to the test.

2. Evidence or proof, as in 2 Corinthians 13:3, “Since ye seek a proof of Christ speaking in me.” Compare 2 Corinthians 2:9; Philippians 2:22. This would give a good sense here: ‘Constancy produces evidence’ of the fidelity of God, or of our fidelity.

3. The word is used metonymically for the result of trial, i.e. approbation, or that which is proved worthy of approbation: ‘δοκιμή est qualitas ejus, qui est δόκιμος.’ Bengel. It is tried integrity, a state of mind which has stood the test. Compare James 1:12, “Blessed is the man that endureth temptation, (ὃς ὑπομένει πειρασμόν;) for when he is tried (ὃτι δόκιμος γενόμενος) he shall receive the crown of life.” Ὑπομονή, the endurance of trial, therefore, makes a man δόκιμος; in other words, it worketh δοκιμή. It produces a strong, tested faith. Hence the parallel expression, τὸ δοκίμιον ὑμῶν τῆς πίστεως, the trying of your faith. 1 Peter 1:7. And this δοκιμή, well tested faith, or this endurance of trial produces hope; tends to confirm and strengthen the hope of the glory of God, which we owe to our justification through Jesus Christ.

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4. patience worketh experience--rather, "proof," as the same word is rendered in

2Co 2:9; 13:3; Php 2:22;

that is, experimental evidence that we have "believed through grace."

and experience--"proof."

hope--"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two successive stages of the Christian life: first, immediately on believing, along with the sense of peace and abiding access to God

(Ro 5:1);

next, after the reality of this faith has been "proved," particularly by the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Lamb of God; next by looking into or upon ourselves as transformed by that "looking unto Jesus." In the one case, the mind acts (as they say) objectively; in the other, subjectively. The one is (as divines say) the assurance of faith; the other, the assurance of sense.