Parallel Bible VersionsNASB/KJV Study BibleGreek Bible Study Tools

Romans 5:6

New American Standard Bible (NASB ©1995) [2]
— For while we were still helpless, at the right time Christ died for the ungodly.
King James Version (KJV 1769) [2]
— For when we were yet without strength, in due time Christ died for the ungodly.
English Revised Version (ERV 1885)
— For while we were yet weak, in due season Christ died for the ungodly.
American Standard Version (ASV 1901) [2]
— For while we were yet weak, in due season Christ died for the ungodly.
Webster's Revision of the KJB (WEB 1833)
— For when we were yet without strength, in due time Christ died for the ungodly.
Darby's Translation (DBY 1890)
— for we being still without strength, in [the] due time Christ has died for [the] ungodly.
Rotherham's Emphasized Bible (EBR 1902)
— Seeing that, Christ, we being weak as yet, seasonably, in behalf of such as were ungodly, died.
Young's Literal Translation (YLT 1898)
— For in our being still ailing, Christ in due time did die for the impious;
Douay-Rheims Challoner Revision (DR 1750)
— For why did Christ, when as yet we were weak, according to the time, die for the ungodly?
Geneva Bible (GNV 1560)
— For Christ, when we were yet of no strength, at his time died for the vngodly.
Original King James Bible (AV 1611) [2]
— For when wee were yet without strength, in due time, Christ died for the vngodly.
Lamsa Bible (1957)
— But Christ at this time, because of our weaknesses, died for the sake of the wicked.
John Etheridge Peshitta-Aramaic NT (1849)
— But if the Meshiha on account of our infirmity in this time for the wicked hath died:
James Murdock Peshitta-Aramaic NT (1852)
— And if at this time, on account of our weakness, Messiah died for the ungodly:

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
For 1063
{1063} Prime
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
when we 2257
{2257} Prime
Genitive plural of G1473; of (or from) us.
were 5607
{5607} Prime
The feminine, the neuter and the present participle of G1510; being.
<5752> Grammar
Tense - Present (See G5774)
Voice - No Voice Stated (See G5799)
Mood - Participle (See G5796)
Count - 186
yet 2089
{2089} Prime
Perhaps akin to G2094; 'yet', still (of time or degree).
without strength, 772
{0772} Prime
From G0001 (as a negative particle) and the base of G4599; strengthless (in various applications, literally, or figuratively and morally).
in x2596
(2596) Complement
A primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).
due y2596
[2596] Standard
A primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive, dative or accusative] with which it is joined).
time 2540
{2540} Prime
Of uncertain affinity; an occasion, that is, set or proper time.
Christ 5547
{5547} Prime
From G5548; anointed, that is, the Messiah, an epithet of Jesus.
died 599
{0599} Prime
From G0575 and G2348; to die off (literally or figuratively).
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
for 5228
{5228} Prime
A primary preposition; 'over', that is, (with the genitive case) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative case superior to, more than. In compounds it retains many of the listed applications.
the ungodly. 765
{0765} Prime
From G0001 (as a negative particle) and a presumed derivative of G4576; irreverent, that is, (by extension) impious or wicked.
Jamieson-Fausset-Brown Commentary

Romans 5:6-8

_ _ For when we were yet without strength — that is, powerless to deliver ourselves, and so ready to perish.

_ _ in due time — at the appointed season.

_ _ Christ died for the ungodly — Three signal properties of God’s love are here given: First, “Christ died for the ungodly,” whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this “when they were without strength” — with nothing between them and perdition but that self-originating divine compassion; third, He did this “at the due time,” when it was most fitting that it should take place (compare Galatians 4:4), The two former of these properties the apostle now proceeds to illustrate.

Matthew Henry's Commentary

Romans 5:6-21

_ _ The apostle here describes the fountain and foundation of justification, laid in the death of the Lord Jesus. The streams are very sweet, but, if you run them up to the spring-head, you will find it to be Christ's dying for us; it is in the precious stream of Christ's blood that all these privileges come flowing to us: and therefore he enlarges upon this instance of the love of God which is shed abroad. Three things he takes notice of for the explication and illustration of this doctrine: — 1. The persons he died for, Romans 5:6-8. 2. The precious fruits of his death, Romans 5:9-11. 3. The parallel he runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam, Romans 5:12, to the end.

_ _ I. The character we were under when Christ died for us.

_ _ 1. We were without strength (Romans 5:6), in a sad condition; and, which is worse, altogether unable to help ourselves out of that condition — lost, and no visible way open for our recovery — our condition deplorable, and in a manner desperate; and, therefore our salvation is here said to come in due time. God's time to help and save is when those that are to be saved are without strength, that his own power and grace may be the more magnified, Deuteronomy 32:36. It is the manner of God to help at a dead lift,

_ _ 2. He died for the ungodly; not only helpless creatures, and therefore likely to perish, but guilty sinful creatures, and therefore deserving to perish; not only mean and worthless, but vile and obnoxious, unworthy of such favour with the holy God. Being ungodly, they had need of one to die for them, to satisfy for guilt, and to bring in a righteousness. This he illustrates (Romans 5:7, Romans 5:8) as an unparalleled instance of love; herein God's thoughts and ways were above ours. Compare John 15:13, John 15:14, Greater love has no man. (1.) One would hardly die for a righteous man, that is, an innocent man, one that is unjustly condemned; every body will pity such a one, but few will put such a value upon his life as either to hazard, or much less to deposit, their own in his stead. (2.) It may be, one might perhaps be persuaded to die for a good man, that is, a useful man, who is more than barely a righteous man. Many that are good themselves yet do but little good to others; but those that are useful commonly get themselves well beloved, and meet with some that in a case of necessity would venture to be their antipsuchoiwould engage life for life, would be their bail, body for body. Paul was, in this sense, a very good man, one that was very useful, and he met with some that for his life laid down their own necks, Romans 16:4. And yet observe how he qualifies this: it is but some that would do so, and it is a daring act if they do it, it must be some bold venturing soul; and, after all, it is but a peradventure. (3.) But Christ died for sinners (Romans 5:8), neither righteous nor good; not only such as were useless, but such as were guilty and obnoxious; not only such as there would be no loss of should they perish, but such whose destruction would greatly redound to the glory of God's justice, being malefactors and criminals that ought to die. Some think he alludes to a common distinction the Jews had of their people into tsaddimrighteous, chesedimmerciful (compare Isaiah 57:1), and rashimwicked. Now herein God commended his love, not only proved or evidenced his love (he might have done that at a cheaper rate), but magnified it and made it illustrious. This circumstance did greatly magnify and advance his love, not only put it past dispute, but rendered it the object of the greatest wonder and admiration: “Now my creatures shall see that I love them, I will give them such an instance of it as shall be without parallel.” Commendeth his love, as merchants commend their goods when they would put them off. This commending of his love was in order to the shedding abroad of his love in our hearts by the Holy Ghost. He evinces his love in the most winning, affecting, endearing way imaginable. While we were yet sinners, implying that we were not to be always sinners, there should be a change wrought; for he died to save us, not in our sins, but from our sins; but we were yet sinners when he died for us. (4.) Nay, which is more, we were enemies (Romans 5:10), not only malefactors, but traitors and rebels, in arms against the government; the worst kind of malefactors and of all malefactors the most obnoxious. The carnal mind is not only an enemy to God, but enmity itself, Romans 8:7; Colossians 1:21. This enmity is a mutual enmity, God loathing the sinner, and the sinner loathing God, Zechariah 11:8. And that for such as these Christ should die is such a mystery, such a paradox, such an unprecedented instance of love, that it may well be our business to eternity to adore and wonder at it. This is a commendation of love indeed. Justly might he who had thus loved us make it one of the laws of his kingdom that we should love our enemies.

_ _ II. The precious fruits of his death.

_ _ 1. Justification and reconciliation are the first and primary fruit of the death of Christ: We are justified by his blood (Romans 5:9), reconciled by his death, Romans 5:10. Sin is pardoned, the sinner accepted as righteous, the quarrel taken up, the enmity slain, an end made of iniquity, and an everlasting righteousness brought in. This is done, that is, Christ has done all that was requisite on his part to be done in order hereunto, and, immediately upon our believing, we are actually put into a state of justification and reconciliation. Justified by his blood. Our justification is ascribed to the blood of Christ because without blood there is no remission Hebrews 9:22. The blood is the life, and that must go to make atonement. In all the propitiatory sacrifices, the sprinkling of the blood was of the essence of the sacrifice. It was the blood that made an atonement for the soul, Leviticus 17:11.

_ _ 2. Hence results salvation from wrath: Saved from wrath (Romans 5:9), saved by his life, Romans 5:10 When that which hinders our salvation is taken away, the salvation must needs follow. Nay, the argument holds very strongly; if God justified and reconciled us when we were enemies, and put himself to so much charge to do it, much more will he save us when we are justified and reconciled. He that has done the greater, which is of enemies to make us friends, will certainly the less, which is when we are friends to use us friendly and to be kind to us. And therefore the apostle, once and again, speaks of it with a much more. He that hath digged so deep to lay the foundation will no doubt build upon that foundation. — We shall be saved from wrath, from hell and damnation. It is the wrath of God that is the fire of hell; the wrath to come, so it is called, 1 Thessalonians 1:10. The final justification and absolution of believers at the great day, together with the fitting and preparing of them for it, are the salvation from wrath here spoken of; it is the perfecting of the work of grace. — Reconciled by his death, saved by his life. His life here spoken of is not to be understood of his life in the flesh, but his life in heaven, that life which ensued after his death. Compare Romans 14:9. He was dead, and is alive, Revelation 1:18. We are reconciled by Christ humbled, we are saved by Christ exalted. The dying Jesus laid the foundation, in satisfying for sin, and slaying the enmity, and so making us salvable; thus is the partition-wall broken down, atonement made, and the attainder reversed; but it is the living Jesus that perfects the work: he lives to make intercession, Hebrews 7:25. It is Christ, in his exaltation, that by his word and Spirit effectually calls, and changes, and reconciles us to God, is our Advocate with the Father, and so completes and consummates our salvation. Compare Romans 4:25 and Romans 8:34. Christ dying was the testator, who bequeathed us the legacy; but Christ living is the executor, who pays it. Now the arguing is very strong. He that puts himself to the charge of purchasing our salvation will not decline the trouble of applying it.

_ _ 3. All this produces, as a further privilege, our joy in God, Romans 5:11. God is now so far from being a terror to us that he is our joy, and our hope in the day of evil, Jeremiah 17:17. We are reconciled and saved from wrath. Iniquity, blessed be God, shall not be our ruin. And not only so, there is more in it yet, a constant stream of favours; we not only go to heaven, but go to heaven triumphantly; not only get into the harbour, but come in with full sail: We joy in God, not only saved from his wrath, but solacing ourselves in his love, and this through Jesus Christ, who is the Alpha and the Omega, the foundation-stone and the top-stone of all our comforts and hopes — not only our salvation, but our strength and our song; and all this (which he repeats as a string he loved to be harping upon) by virtue of the atonement, for by him we Christians, we believers, have now, now in gospel times, or now in this life, received the atonement, which was typified by the sacrifices under thee law, and is an earnest of our happiness in heaven. True believers do by Jesus Christ receive the atonement. Receiving the atonement is our actual reconciliation to God in justification, grounded upon Christ's satisfaction. To receive the atonement is, (1.) To give our consent to the atonement, approving of, and agreeing to, those methods which Infinite Wisdom has taken of saving a guilty world by the blood of a crucified Jesus, being willing and glad to be saved in a gospel way and upon gospel terms. (2.) To take the comfort of the atonement, which is the fountain and the foundation of our joy in God. Now we joy in God, now we do indeed receive the atonement, Kauchmenoiglorying in it. God hath received the atonement (Matthew 3:17; Matthew 17:5; Matthew 28:2): if we but receive it, the work is done.

_ _ III. The parallel that the apostle runs between the communication of sin and death by the first Adam and of righteousness and life by the second Adam (Romans 5:12, to the end), which not only illustrates the truth he is discoursing of, but tends very much to the commending of the love of God and the comforting of the hearts of true believers, in showing a correspondence between our fall and our recovery, and not only a like, but a much greater power in the second Adam to make us happy, than there was in the first to make us miserable. Now, for the opening of this, observe,

_ _ 1. A general truth laid down as the foundation of his discourse — that Adam was a type of Christ (Romans 5:14): Who is the figure of him that was to come. Christ is therefore called the last Adam, 1 Corinthians 15:45. Compare 1 Corinthians 15:22. In this Adam was a type of Christ, that in the covenant-transactions that were between God and him, and in the consequent events of those transactions, Adam was a public person. God dealt with Adam and Adam acted as such a one, as a common father and factor, root and representative, of and for all his posterity; so that what he did in that station, as agent for us, we may be said to have done in him, and what was done to him may be said to have been done to us in him. Thus Jesus Christ, the Mediator, acted as a public person, the head of all the elect, dealt with God for them, as their father, factor, root, and representative — died for them, rose for them, entered within the veil for them, did all for them. When Adam failed, we failed with him; when Christ performed, he performed for us. Thus was Adam tupos tou mellontosthe figure of him that was to come, to come to repair that breach which Adam had made.

_ _ 2. A more particular explication of the parallel, in which observe,

_ _ (1.) How Adam, as a public person, communicated sin and death to all his posterity (Romans 5:12): By one man sin entered. We see the world under a deluge of sin and death, full of iniquities and full of calamities. Now, it is worth while to enquire what is the spring that feeds it, and you will find it to be the general corruption of nature; and at what gap it entered, and you will find it to have been Adam's first sin. It was by one man, and he the first man (for if any had been before him they would have been free), that one man from whom, as from the root, we all spring. [1.] By him sin entered. When God pronounced all very good (Genesis 1:31) there was no sin in the world; it was when Adam ate forbidden fruit that sin made its entry. Sin had before entered into the world of angels, when many of them revolted from their allegiance and left their first estate; but it never entered into the world of mankind till Adam sinned. Then it entered as an enemy, to kill and destroy, as a thief, to rob and despoil; and a dismal entry it was. Then entered the guilt of Adam's sin imputed to posterity, and a general corruption and depravedness of nature. Eph' hfor that (so we read it), rather in whom, all have sinned. Sin entered into the world by Adam, for in him we all sinned. As, 1 Corinthians 15:22, in Adam all die; so here, in him all have sinned; for it is agreeable to the law of all nations that the acts of a public person be accounted theirs whom they represent; and what a whole body does every member of the same body may be said to do. Now Adam acted thus as a public person, by the sovereign ordination and appointment of God, and yet that founded upon a natural necessity; for God, as the author of nature, had made this the law of nature, that man should beget in his own likeness, and so the other creatures. In Adam therefore, as in a common receptacle, the whole nature of man was reposited, from him to flow down in a channel to his posterity; for all mankind are made of one blood (Acts 17:26), so that according as this nature proves through his standing or falling, before he puts it out of his hands, accordingly it is propagated from him. Adam therefore sinning and falling, the nature became guilty and corrupt, and is so derived. Thus in him all have sinned. [2.] Death by sin, for death is the wages of sin. Sin, when it is finished, brings forth death. When sin came, of course death came with it. Death is here put for all that misery which is the due desert of sin, temporal, spiritual, eternal death. If Adam had not sinned, he had not died; the threatening was, In the day thou eatest thou shall surely die, Genesis 2:17. [3.] So death passed, that is, a sentence of death was passed, as upon a criminal, dilthenpassed through all men, as an infectious disease passes through a town, so that none escape it. It is the universal fate, without exception: death passes upon all. There are common calamities incident to human life which do abundantly prove this. Death reigned, Romans 5:14. He speaks of death as a mighty prince, and his monarchy the most absolute, universal, and lasting monarchy. None are exempted from its sceptre; it is a monarchy that will survive all other earthly rule, authority, and power, for it is the last enemy, 1 Corinthians 15:26. Those sons of Belial that will be subject to no other rule cannot avoid being subject to this. Now all this we may thank Adam for; from him sin and death descend. Well may we say, as that good man, observing the change that a fit of sickness had made in his countenance, O Adam! what hast thou done?

_ _ Further, to clear this, he shows that sin did not commence with the law of Moses, but was in the world until, or before, that law; therefore that law of Moses is not the only rule of life, for there was a rule, and that rule was transgressed, before the law was given. It likewise intimates that we cannot be justified by our obedience to the law of Moses, any more than we were condemned by and for our disobedience to it. Sin was in the world before the law; witness Cain's murder, the apostasy of the old world, the wickedness of Sodom. His inference hence is, Therefore there was a law; for sin is not imputed where there is no law. Original sin is a want of conformity to, and actual sin is a transgression of, the law of God: therefore all were under some law. His proof of it is, Death reigned from Adam to Moses, Romans 5:14. It is certain that death could not have reigned if sin had not set up the throne for him. This proves that sin was in the world before the law, and original sin, for death reigned over those that had not sinned any actual sin, that had not sinned after the similitude of Adam's transgression, never sinned in their own persons as Adam did — which is to be understood of infants, that were never guilty of actual sin, and yet died, because Adam's sin was imputed to them. This reign of death seems especially to refer to those violent and extraordinary judgments which were long before Moses, as the deluge and the destruction of Sodom, which involved infants. It is a great proof of original sin that little children, who were never guilty of any actual transgression, are yet liable to very terrible diseases, casualties, and deaths, which could by no means be reconciled with the justice and righteousness of God if they were not chargeable with guilt.

_ _ (2.) How, in correspondence to this, Christ, as a public person, communicates righteousness and life to all true believers, who are his spiritual seed. And in this he shows not only wherein the resemblance holds, but, ex abundanti, wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam. Observe,

_ _ [1.] Wherein the resemblance holds. This is laid down most fully, Romans 5:18, Romans 5:19.

_ _ First, By the offence and disobedience of one many were made sinners, and judgment came upon all men to condemnation. Here observe, 1. That Adam's sin was disobedience, disobedience to a plain and express command: and it was a command of trial. The thing he did was therefore evil because it was forbidden, and not otherwise; but this opened the door to other sins, though itself seemingly small. 2. That the malignity and poison of sin are very strong and spreading, else the guilt of Adam's sin would not have reached so far, nor have been so deep and long a stream. Who would think there should be so much evil in sin? 3. That by Adam's sin many are made sinners: many, that is, all his posterity; said to be many, in opposition to the one that offended, Made sinners, katestathsan. It denotes the making of us such by a judicial act: we were cast as sinners by due course of law. 4. That judgment is come to condemnation upon all those that by Adam's disobedience were made sinners. Being convicted, we are condemned. All the race of mankind lie under a sentence, like an attainder upon a family. There is judgment given and recorded against us in the court of heaven; and, if the judgment be not reversed, we are likely to sink under it to eternity.

_ _ Secondly, In like manner, by the righteousness and obedience of one (and that one is Jesus Christ, the second Adam), are many made righteous, and so the free gift comes upon all. It is observable how the apostle inculcates this truth, and repeats it again and again, as a truth of very great consequence. Here observe, 1. The nature of Christ's righteousness, how it is brought in; it is by his obedience. The disobedience of the first Adam ruined us, the obedience of the second Adam saves us, — his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin. By his obedience to this law he wrought out a righteousness for us, satisfied God's justice, and so made way for us into his favour. 2. The fruit of it. (1.) There is a free gift come upon all men, that is, it is made and offered promiscuously to all. The salvation wrought is a common salvation; the proposals are general, the tender free; whoever will may come, and take of these waters of life. This free gift is to all believers, upon their believing, unto justification of life. It is not only a justification that frees from death, but that entitles to life. (2.) Many shall be made righteous — many compared with one, or as many as belong to the election of grace, which, though but a few as they are scattered up and down in the world, yet will be a great many when they come all together. Katastathsontaithey shall be constituted righteous, as by letters patent. Now the antithesis between these two, our ruin by Adam and our recovery by Christ, is obvious enough.

_ _ [2.] Wherein the communication of grace and love by Christ goes beyond the communication of guilt and wrath by Adam; and this he shows, Romans 5:15-17. It is designed for the magnifying of the riches of Christ's love, and for the comfort and encouragement of believers, who, considering what a wound Adam's sin has made, might begin to despair of a proportionable remedy. His expressions are a little intricate, but this he seems to intend: — First, If guilt and wrath be communicated, much more shall grace and love; for it is agreeable to the idea we have of the divine goodness to suppose that he should be more ready to save upon an imputed righteousness than to condemn upon an imputed guilt: Much more the grace of God, and the gift by grace. God's goodness is, of all his attributes, in a special manner his glory, and it is that grace that is the root (his favour to us in Christ), and the gift is by grace. We know that God is rather inclined to show mercy; punishing is his strange work. Secondly, If there was so much power and efficacy, as it seems there was, in the sin of a man, who was of the earth, earthy, to condemn us, much more are there power and efficacy in the righteousness and grace of Christ, who is the Lord from heaven, to justify and save us. The one man that saves us is Jesus Christ. Surely Adam could not propagate so strong a poison but Jesus Christ could propagate as strong an antidote, and much stronger. 3. It is but the guilt of one single offence of Adam's that is laid to our charge: The judgment was ex henos eis katakrima, by one, that is, by one offence, Romans 5:16, Romans 5:17. Margin. But from Jesus Christ we receive and derive an abundance of grace, and of the gift of righteousness. The stream of grace and righteousness is deeper and broader than the stream of guilt; for this righteousness does not only take away the guilt of that one offence, but of many other offences, even of all. God in Christ forgives all trespasses, Colossians 2:13. 4. By Adam's sin death reigned; but by Christ's righteousness there is not only a period put to the reign of death, but believers are preferred to reign of life, Romans 5:17. In and by the righteousness of Christ we have not only a charter of pardon, but a patent of honour, are not only freed from our chains, but, like Joseph, advanced to the second chariot, and made unto our God kings and priests — not only pardoned, but preferred. See this observed, Revelation 1:5, Revelation 1:6; Revelation 5:9, Revelation 5:10. We are by Christ and his righteousness entitled to, and instated in, more and greater privileges than we lost by the offence of Adam. The plaster is wider than the wound, and more healing than the wound is killing.

_ _ IV. In the last two verses the apostle seems to anticipate an objection which is expressed, Galatians 3:19, Wherefore then serveth the law? Answer, 1. The law entered that the offence might abound. Not to make sin to abound the more in itself, otherwise than as sin takes occasion by the commandment, but to discover the abounding sinfulness of it. The glass discovers the spots, but does not cause them. When the commandment came into the world sin revived, as the letting of a clearer light into a room discovers the dust and filth which were there before, but were not seen. It was like the searching of a wound, which is necessary to to the cure. The offence, paraptmathat offence, the sin of Adam, the extending of the guilt of it to us, and the effect of the corruption in us, are the abounding of that offence which appeared upon the entry of the law. 2. That grace might much more abound — that the terrors of the law might make gospel-comforts so much the sweeter. Sin abounded among the Jews; and, to those of them that were converted to the faith of Christ, did not grace much more abound in the remitting of so much guilt and the subduing of so much corruption? The greater the strength of the enemy, the greater the honour of the conqueror. This abounding of grace he illustrates, Romans 5:21. As the reign of a tyrant and oppressor is a foil to set off the succeeding reign of a just and gentle prince and to make it the more illustrious, so doth the reign of sin set off the reign of grace. Sin reigned unto death; it was a cruel bloody reign. But grace reigns to life, eternal life, and this through righteousness, righteousness imputed to us for justification, implanted in us for sanctification; and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church.

John Wesley's Explanatory Notes

Romans 5:6

How can we now doubt of God's love? For when we were without strength — Either to think, will, or do anything good. In due time — Neither too soon nor 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 — Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression, of dying for any one, has any other signification than that of rescuing the life of another by laying down our own.

Geneva Bible Translation Notes

Romans 5:6

(7) For when we were yet without strength, in due (f) time Christ died for the ungodly.

(7) A sure comfort in 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 neglect them, having now been sanctified and living in him?

(f) At an appropriate and proper time which the Father had appointed.

Cross-Reference Topical ResearchStrong's Concordance

Ezekiel 16:4-8 And [as for] thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple [thee]; thou wast not salted at all, nor swaddled at all. ... Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.
Ephesians 2:1-5 And you [hath he quickened], who were dead in trespasses and sins; ... Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
Colossians 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
Titus 3:3-5 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another. ... Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;


Lamentations 1:6 And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer.
Daniel 11:15 So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither [shall there be any] strength to withstand.

in due time:
or, according to the time,
Galatians 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
Hebrews 9:26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
1 Peter 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,


Romans 5:8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
Romans 4:25 Who was delivered for our offences, and was raised again for our justification.
1 Thessalonians 5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,


Romans 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
Romans 11:26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:
Psalms 1:1 Blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
1 Timothy 1:9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
Titus 2:12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
2 Peter 2:5-6 And spared not the old world, but saved Noah the eighth [person], a preacher of righteousness, bringing in the flood upon the world of the ungodly; ... And turning the cities of Sodom and Gomorrha into ashes condemned [them] with an overthrow, making [them] an ensample unto those that after should live ungodly;
2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
Jude 1:15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him.
Jude 1:18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
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Chain-Reference Bible SearchCross References with Concordance

Ps 1:1. Lm 1:6. Ezk 16:4. Dn 11:15. Ro 4:5, 25; 5:8; 11:26. Ga 4:4. Ep 2:1. Col 2:13. 1Th 5:9. 1Ti 1:9. Tit 2:12; 3:3. He 9:26. 1P 1:20. 2P 2:5; 3:7. Jde 1:4, 15, 18.

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