Romans 5:5
And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
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(5) Hope maketh not ashamed.—This Christian hope does not disappoint or deceive. It is quite certain of its object. The issue will prove it to be well founded.

Because the love of God.—This hope derives its certainty from the consciousness of justifying love. The believer feeling the love of God (i.e., the love of God for him) shed abroad in his heart, has in this an assurance that God’s promises will not be in vain.

By the Holy Ghost.—The communication of Himself on the part of God to man is generally regarded as taking place through the agency of the Spirit. (Comp. Romans 8:15-16; Galatians 4:6.)

Which is given.—Rather, which was giveni.e., when we first believed. (Comp. Acts 8:15; Acts 19:2; 2Corinthians 1:22; 2Corinthians 5:5; Galatians 4:6; Ephesians 1:13; Ephesians 4:30.)

Job - Romans



Romans 5:5

We have seen in former sermons that, in the previous context, the Apostle traces Christian hope to two sources: one, the series of experiences which follow ‘being justified by faith’ and the other, those which follow on trouble rightly borne. Those two golden chains together hold up the precious jewel of hope. But a chain that is to bear a weight must have a staple, or it will fall to the ground. And so Paul here turns to yet another thought, and, going behind both our inward experiences and our outward discipline, falls back on that which precedes all. After all is said and done, the love of God, eternal, self-originated, the source of all Christian experiences because of the work of Christ which originates them all, is the root fact of the universe, and the guarantee that our highest anticipations and desires are not unsubstantial visions, but morning dreams, which are proverbially sure to be fulfilled. God is love; therefore the man who trusts Him shall not be put to shame.

But you will notice that here the Apostle not only adduces the love of God as the staple, so to speak, from which these golden chains hang, but that he traces the heart’s being suffused with that love to its source, and as, of course, is always the case in the order of analysis, that which was last in time comes first in statement. We begin at the surface, and go down and down and down from effect to cause, and yet again to the cause of that cause which is itself effect. We strip off, as it were, layer after layer, until we get to the living centre-hope comes from the love, the love comes from the Spirit in the heart. And so to get at the order of time and of manifestation, we must reverse the order of analysis in my text, and begin where it ends. So we have here three things-the Spirit given, the love shed abroad by that Spirit, and the hope established by that love. Now just look at them for a moment.

I. The Spirit given.

Now, the first point to notice here is that the Revised Version presents the meaning of our text more accurately than the Authorised Version, because, instead of reading ‘is given,’ it correctly reads ‘was given.’ And any of you that can consult the original will see that the form of the language implies that the Apostle is thinking, not so much of a continuous bestowment, as of a definite moment when this great gift was bestowed upon the man to whom he is speaking.

So the first question is, when was that Spirit given to these Roman Christians? The Christian Church has been split in two by its answers to that question. One influential part, which has taken a new lease of life amongst us to-day, says ‘in baptism,’ and the other says ‘at the moment of faith.’ I am not going to be tempted into controversial paths now, for my purpose is a very different one, but I cannot help just a word about the former of these two answers. ‘Given in baptism,’ say our friends, and I venture to think that they thereby degrade Christianity into a system of magic, bringing together two entirely disparate things, an external physical act and a spiritual change. I do not say anything about the disastrous effects that have followed from such a conception of the medium by which this greatest of all Christian gifts is effected upon men. Since the Spirit who is given is life, the result of the gift of that Spirit is a new life, and we all know what disastrous and debasing consequences have followed from that dogma of regeneration by baptism. No doubt it is perfectly true that normally, in the early Church, the Divine Spirit was given at baptism; but for one thing, that general rule had exceptions, as in the case of Cornelius, and, for another thing, though it was given at baptism, it was not given in baptism, but it was given through faith, of which in those days baptism was the sequel and the sign.

But I pass altogether from this, and fall back on the great words which, to me at least, if there were no other, would determine the whole answer to this question as to when the Spirit was given: ‘This spake He of the Holy Ghost, which they that believe on Him should receive’; and I would ask the modern upholders of the other theory the indignant question which the Apostle Paul fired off out of his heavy artillery at their ancient analogues, the circumcisers in the Galatian Church: ‘This only would I know of you: Received ye the Holy Spirit by the works of the law, or by the hearing of faith?’

The answer which the evangelical Christian gives to this ancient question suggested by my text, ‘When was that Divine Spirit bestowed?’ is congruous with the spirituality of the Christian faith, and is eminently reasonable. For the condition required is the opening of the whole nature in willing welcome to the entrance of the Divine Spirit, and as surely as, wherever there is an indentation of the land, and a concavity of a receptive bay, the ocean will pour into it and fill it, so surely where a heart is open for God, God in His Divine Spirit will enter into that heart, and there will shed His blessed influences.

So, dear brethren, and this is the main point to which I wish to direct your attention, the Apostle here takes it for granted that all these Roman Christians knew in themselves the truth of what he was saying, and had an experience which confirmed his assertion that the Divine Spirit of God was given to them when they believed. Ah! I wonder if that is true about us professing Christians; if we are aware in any measure of a higher life than our own having been breathed into us; if we are aware in any measure of a Divine Spirit dwelling in our spirits, moulding, lifting, enlightening, guiding, constraining, and yet not coercing? We ought to be, ‘Know ye not that the Spirit dwelleth in you, except ye be rejected?’ Brethren, it seems to me to be of the very last importance, in this period of the Church’s history, that the proportion between the Church’s teaching as to the work of Christ on the Cross, and as to the consequent work of the Spirit of Christ in our hearts and spirits, should be changed. We must become more mystical if we are not to become less Christian. And the fact that so many of us seem to imagine that the whole Gospel lies in this, that ‘He died for our sins according to the Scriptures,’ and have relegated the teaching that He, by His Spirit, lives in us, if we are His disciples, to a less prominent place, has done enormous harm, not only to the type of Christian life, but to the conception of what Christianity is, both amongst those who receive it, and amongst those who do not accept it, making it out to be nothing more than a means of escape from the consequences of our transgression, instead of recognising it for what it is, the impartation of a new life which will flower into all beauty, and bear fruit in all goodness.

There was a question put once to a group of disciples, in astonishment and incredulity, by this Apostle, when he said to the twelve disciples in Ephesus, ‘Did you receive the Holy Ghost when you believed?’ The question might well be put to a multitude of professing Christians amongst us, and I am afraid a great many of them, if they answered truly, would answer as those disciples did, ‘We have not so much as heard whether there be any Holy Ghost.’

And now for the second point in my text-

II. The love which is shed abroad by that Spirit.

Now, I suppose I do not need to do more than point out that ‘the love of God’ here means His to us, and not ours to Him, and that the metaphor employed is but partially represented by that rendering ‘shed abroad.’ ‘Poured out’ would better convey Paul’s image, which is that of a flood sent coursing through the heart, or, perhaps, rather lying there, as a calm deep lake on whose unruffled surface the heavens, with all their stars, are reflected. Of course, if God’s love to us thus suffuses a heart, then there follows the consciousness of that love; though it is not the consciousness of the love that the Apostle is primarily speaking of, but that which lies behind it, the actual flowing into the human heart of that sweet and all-satisfying Love. This Divine Spirit that dwells in us, if we are trusting in Christ, will pour it in full streams into our else empty hearts. Surely there is nothing incongruous with the nature either of God or of man, in believing that thus a real communication is possible between them, and that by thoughts the occasions of which we cannot trace, by moments of elevation, by swift, piercing convictions, by sudden clear illuminations, God may speak, and will speak, in our waiting hearts.

‘Such rebounds the inmost ear

Catches often from afar.

Listen, prize them, hold them dear;

For of God, of God, they are.’

But we must not forget, too, that, according to the whole strain of New Testament thinking, the means by which that Divine Spirit does pour out the flashing flood of the love of God into a man’s heart is, as Jesus Christ Himself has taught us, by taking the things of Christ and showing them to us.

Now, as I said about a former point of my sermon, that the Apostle was taking for granted that this gift of the Spirit belonged to all Christian people; so here again he takes for granted that in every Christian heart there is, by a divine operation, the presence of the love, and of the consciousness of the love, of God. And, again, the question comes to some of us stunningly, to all of us warningly, Is that a transcript of our experience? It is the ideal of a Christian life; it is meant that it should be so, and should be so continuously. The stream that is poured out is intended to run summer and winter, not to be dried up in drought, nor made turbid and noisy in flood, but with equable flow throughout. I fear me that the experience of most good people is rather like one of those tropical wadies, or nullahs in Eastern lands, where there alternate times of spate and times of drought; and instead of a flashing stream, pouring life everywhere, and full to the top of its banks, there is for long periods a dismal stretch of white sun-baked stones, and a chaos of tumbled rocks with not a drop of water in the channel. The Spirit pours God’s love into men’s spirits, but there may be dams and barriers, so that no drop of the water comes into the empty heart.

Our Quaker friends have a great deal to say about ‘waiting for the springing of the life within us.’ Never mind about the phraseology: what is meant is profoundly true, that no Christian man will realise this blessing unless he knows how to sit still and meditate, and let the gracious influence soak into him. Thus being quiet, he may, he will, find rising in his heart the consciousness of the love of God. You will not, if you give only broken momentary sidelong glances; you will not, if you do not lie still. If you hold up a cup in a shaking hand beneath a fountain, and often twitch it aside, you will get little water in it; and unless we ‘wait on the Lord,’ we shall not ‘renew our strength.’ You can build a dam as they do in Holland that will keep out, not only the waters of a river, but the waters of an ocean, and not a drop will come through the dike. Brethren, we must keep ourselves in the love of God.

Lastly, we have here-

III. The hope that is established by the love poured out.

I need not dwell at any length upon this point, because, to a large extent, it has been anticipated in former sermons, but just a word or two may be permitted me. That love, you may be very sure, is not going to lose its objects in the dust. The old Psalmist who knew so much less than we do as to the love of God, and knew nothing of the whispers of a Divine Spirit within his heart charged with the message of the love as it was manifested in Jesus Christ, had risen to a height of confidence, the beauty of the expression of which is often lost sight of, because we insist upon dealing with it as merely being a Messianic prophecy, which it is, but not merely: ‘Thou wilt not leave my soul in Sheol, neither wilt Thou suffer Thy beloved’ {for that is the real meaning of the word translated ‘thy Holy One’ }-’Thou wilt not suffer the child of Thy love to see corruption.’ Death’s bony fingers can untie all true lover’s knots but one; and they fumble at that one in vain. God will not lose His child in the grave.

That love, we may be very sure, will not foster in us hopes that are to be disappointed. Now, it is a fact that the more a man feels that God loves him, the less is it possible for him to believe that that love will ever terminate, or that he shall ‘all die.’ In the lock of a canal, as the water pours in, the vessel rises. In our hearts, as the flood of the full love of God pours in, our hopes are borne up and up, nearer and nearer to the heavens. Since it is so, we must find in the fact that the constant and necessary result of communion with Him here on earth is a conviction of the immortality of that communion, a very, very strong guarantee for ourselves that the hope is not in vain. And if you say that that is all merely subjective, yet I think that the universality of the experience is a fact to be taken into account even by those who doubt the reality of the hope, and for ourselves, at all events, is a sufficient ground on which to rest. We have the historical fact of the Resurrection of Jesus Christ. We have the fact that wherever there has been earthly experience of true communion with God, there, and in the measure in which it has been realised, the thermometer of our hopes of immortality, so to speak, has risen. ‘God is love,’ and God will not bring the man that trusts Him to confusion.

And may we not venture to say that, contemplating the analogous earthly love, we are permitted to believe that that divine Lover of our souls desires to have His beloved with Him, and desires that there be no separation between Him and them, either, if I might so say, in place or in disposition? As certainly as husband and wife, lover and friend, long to be together, and need it for perfection and for rest, so surely will that divine love not be satisfied until it has gathered all its children to its breast and made them partakers of itself.

There are many, many hopes that put the men who cherish them to shame, partly because they are never fulfilled, partly because, though fulfilled, they are disappointed, since the reality is so much less than the anticipation. Who does not know that the spray of blossom on the tree looks far more lovely hanging above our heads than when it is grasped by us? Who does not know that the fish struggling on the hook seems heavier than it turns out to be when lying on the bank? We go to the rainbow’s end, and we find, not a pot of gold, but a huddle of cold, wet mist. There is one man that is entitled to say: ‘To-morrow shall be as this day, and much more abundant.’ Who is he? Only the man whose hope is in the Lord his God. If we open our hearts by faith, then these three lines of sequence of which we have been speaking will converge, and we shall have the hope that is the shining apex of ‘being justified by faith,’ and the hope that is the calm result of trouble and agitation, and the hope that, travelling further and higher than anything in our inward experience or our outward discipline, grasps the key-word of the universe, ‘God is love,’ and triumphantly makes sure 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 our Lord.’

Romans 5:5. And hope — Such hope as is the fruit of faith, patience, and experience, namely, the full assurance of hope; maketh not ashamed — Does not shame and confound us with disappointment, but we shall certainly obtain the good things hoped for; yea, we know it cannot shame or disappoint us, because we have already within ourselves the very beginning of that heaven at which it aspires. For the love of God — That is, love to God, arising from a manifestation of his love to us, even that love which constitutes us at once both holy and happy, and is therefore an earnest of our future inheritance in our hearts; that love, in the perfection of which the blessedness of that celestial world consists; is shed abroad — Greek, εκκεχυται, is poured out; into our hearts, by the Holy Ghost which is given unto us — The efficient cause of all these present blessings, and the earnest of those to come. As a Spirit of wisdom and revelation, the Holy Ghost enables us to discern God’s love to us; and as a Spirit of holiness and consolation, he enables us to delight ourselves daily in him, though for the present he appoint us trials which may seem rigorous and severe.

5:1-5 A blessed change takes place in the sinner's state, when he becomes a true believer, whatever he has been. Being justified by faith he has peace with God. The holy, righteous God, cannot be at peace with a sinner, while under the guilt of sin. Justification takes away the guilt, and so makes way for peace. This is through our Lord Jesus Christ; through him as the great Peace-maker, the Mediator between God and man. The saints' happy state is a state of grace. Into this grace we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, as pardoned offenders. Therein we stand, a posture that denotes perseverance; we stand firm and safe, upheld by the power of the enemy. And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patient sufferers have most of the Divine consolations, which abound as afflictions abound. It works needful experience of ourselves. This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.And hope maketh not ashamed - That is, this hope will not disappoint, or deceive. When we hope for an object which we do not obtain, we are conscious of disappointment; perhaps sometimes of a feeling of shame. But the apostle says that the Christian hope is such that it will be fulfilled; it will not disappoint; what we hope for we shall certainly obtain; see Philippians 1:20. The expression used here is probably taken from Psalm 22:4-5;

Our fathers trusted in thee;

They trusted; and thou didst deliver them.

They cried unto thee,

And were delivered;

They trusted in thee,

And were not confounded (ashamed).

Because the love of God - Love toward God. There is produced an abundant, an overflowing love to God.

Is shed abroad - Is diffused; is poured out; is abundantly produced ἐκκέχυται ekkechutai. This word is properly applied to water, or to any other liquid that is poured out, or diffused. It is used also to denote imparting, or communicating freely or abundantly, and is thus expressive of the influence of the Holy Spirit poured down, or abundantly imparted to people; Acts 10:45. Here it means that love toward God is copiously or abundantly given to a Christian; his heart is conscious of high and abundant love to God, and by this he is sustained in his afflictions.

By the Holy Ghost - It is produced by the influence of the Holy Spirit. All Christian graces are traced to his influence; Galatians 5:22, "But the fruit of the Spirit is love, joy," etc.

Which is given unto us - Which Spirit is given or imparted to us. The Holy Spirit is thus represented as dwelling in the hearts of believers; 1 Corinthians 6:19; 1 Corinthians 3:16; 2 Corinthians 6:16. In all these places it is meant that Christians are under his sanctifying influence; that he produces in their hearts the Christian graces; and fills their minds with peace, and love, and joy.

5. And hope maketh not ashamed—putteth not to shame, as empty hopes do.

because the love of God—that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"—as most expositors agree.

is shed abroad—literally, "poured forth," that is, copiously diffused (compare Joh 7:38; Tit 3:6).

by the Holy Ghost which is—rather, "was."

given unto us—that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.

And hope maketh not ashamed; it doth not disappoint or deceive us. Frustrated hopes fill men with shame and confusion, Job 6:19,20. This passage seems to be taken out of Psalm 22:5.

Because, &c.; this is either rendered as the reason of all that went before; Therefore the justified by faith have peace with God, access to him by faith, hope of glory, joy in tribulation, &c., because the love of God is shed abroad in their hearts: or else it is a reason of what immediately preceded; Therefore hope maketh not ashamed, because the love of God is shed abroad, &c.

The love of God; understand it either actively, of our love to God, or rather passively, of his love to us, (of which he speaks, Romans 5:8), and of the sense thereof.

Is shed abroad in our hearts; is greatly manifested, or abundantly poured forth: a frequent metaphor, both in the Old and New Testament: see Isaiah 44:3 Joel 2:28 Zechariah 12:10 John 7:38 Acts 2:17.

By the Holy Ghost which is given unto us; not excluding the Father and Son; it is the more proper work of the Spirit, both to make us feel the love of God, and to fill our hearts with love to God.

And hope maketh not ashamed,.... As a vain hope does, things not answering to expectation, it deceives, and is lost; but the grace of hope is of such a nature, as that it never fails deceives, or disappoints: it neither makes ashamed, nor have persons that have any reason to be ashamed of it; neither of the grace itself, which is a good one; nor of the ground and foundation of it, the person and righteousness of Christ; nor of the object of it, eternal glory:

because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. By "the love of God" is meant, not that love by which we love God, for hope does not depend upon, nor is it supported by our love and obedience to God; but the love of God to us, of which some instances are given in the following verses: us is said "to be shed abroad in our hearts"; which denotes the plenty and abundance of it, and the full and comfortable sensation which believers have of it: "by the Holy Spirit": who leads into, and makes application of it: "and is given to us": for that purpose, as the applier of all grace, the Comforter, and the earnest of heaven. Now the love which the Spirit sheds abroad in the heart, is the source and spring, both of justification itself, which is owing to the free grace of God, and of all the effects of it, as peace with God, access to the throne of grace, rejoicing in hope of the glory of God, the usefulness of afflictions, and the stability of hope, and is here alleged as the reason of all.

{6} And hope maketh not ashamed; because the {e} love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.

(6) The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.

(e) With which he loves us.

Romans 5:5. Ἡ δὲ ἐλπίς] not, “the hope thus established” (Oecumenius, Olshausen, Stölting), but, in accordance with the analogy of the preceding elements, and without any excluding limitation, the hope (of glory), as such, consequently the Christian hope. This deceives no one who has it. It is self-evident, and the proof that follows gives information as to the fact, that this is uttered in the consciousness and out of the inward assurance of real living justification by faith.[1163]

οὐ καταισχύνει] maketh not ashamed, i.e. “habet certissimum salutis (of the thing hoped for) exitum,” Calvin, as will be shown at the judgment. “Spes erit res,” Bengel. Comp Romans 9:33; Sir 2:10; Bar 6:39; Psalm 22:6. Comp also Plat. Conv. p. 183 E, λόγους καὶ ὑποσχέσεις καταισχύνας. Polit. p. 268 D; Dem. 314, 9. The expression of triumphant certainty in the present is not to be removed by changing it into the future (Hofmann, who would read καταισχυνεῖ).

ὅτι ἡ ἀγάπη τ. Θεοῦ Κ.Τ.Λ[1166]] Ground of ἡ δὲ ἐλπίς οὐ καταισχ. The divine love,[1167] effectually present in the heart through the Holy Spirit, is to the Christian consciousness of faith the sure pledge that we do not hope in vain and so as to be put to shame at last, but that God will on the contrary fulfil our hope. Θεοῦ is the genitive of the subject; the love of God to us (so most expositors following Origen, Chrysostom and Luther), not of the object: love to God (Theodoret, Augustine, Anselm and others; including Klee, Glöckler, Umbreit, Hofmann, Stölting), which appears from Romans 5:8 as incorrect.[1168] Comp Romans 8:39; 2 Corinthians 13:13. As respects the justified, the wrath of God has given place to His love, which has its presence in them through the Spirit, its dwelling and sphere of action in believing hearts; and thus it is to them, like the Spirit Himself, ἀῤῥαβων of the hoped-for δόξα, 2 Corinthians 1:22; 2 Corinthians 5:5.

ἐκκέχυται] Figure for abundant, living effective communication (Acts 2:17; Acts 10:45). The idea of abundance is already implied in the sensuous image of outpouring, but may also, as in Titus 3:6, be specially expressed. Comp generally Suicer, Thes. I. p. 1075.

ἐν ταῖς καρδίαις] denotes, in accordance with the expression of the completed fact, the being spread abroad in the heart (motus in loco). Comp LXX. Psalm 45:2.

διὰ πνεύματος κ.τ.λ[1172]] Through the agency of the Spirit bestowed on us, who is the principle of the real self-communication of God, the divine love is also poured out in our hearts; see Romans 8:15-16; Galatians 4:6.

[1163] Comp. Düsterdieck in the Jahrb. f. D. Th. 1870, p. 668 ff.

[1166] .τ.λ. καὶ τὰ λοιπά.

[1167] As is well said by Calovius: “quae charitas effusa in nobis non qua inhaesionem subjectivam, sed qua manifestationem et qua effectum vel sensum ejusdem in cordibus nostris effusum.” Comp. Melancthon (against Osiander).

[1168] Among Catholics this explanation of active love was favoured by the doctrine of the justitia infusa.

[1172] .τ.λ. καὶ τὰ λοιπά.

Romans 5:5. ἡ δὲ ἐλπὶδ οὐ καταισχύνει: and hope, i.e., the hope which has not been extinguished, but confirmed under trial, does not put to shame. Psalm 22:6. Spes erit res (Bengel). Here the aurea catena comes to an end, and the Apostle points to that on which it is ultimately dependent. All these Christian experiences and hopes rest upon an assurance of the love of God. ὅτι ἡ ἀγάπη τοῦ θεοῦ κ.τ.λ. That the love of God to us is meant, not our love to Him, is obvious from Romans 5:6 and the whole connection: it is the evidence of God’s love to us which the Apostle proceeds to set forth. ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν (cf. Joel 3:1; Joel 2:12, LXX, Acts 10:45): has been poured out in, and still floods, our hearts. διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν: the aorist τοῦ δοθέντος can hardly refer to Pentecost, in which case ἡμῖν would express the consciousness of the Christian community: the spirit was given to Christians in virtue of their faith (Galatians 3:2), and normally on occasion of their baptism (1 Corinthians 12:13, Acts 19:1 ff.): and it is this experience, possibly this event, to which the participle definitely refers. What the spirit, given (in baptism) to faith, does, is to flood the heart with God’s love, and with the assurance of it.

5. hope] Lit. the hope; not any hope, but the hope thus produced.

maketh not ashamed] Same word as Romans 9:33; 2 Corinthians 7:14; 2 Corinthians 9:4; nearly the same as Php 1:20; 2 Timothy 1:12. In all these passages the idea of disappointment is in the verb. So here: “the shame of disappointment never follows this hope.”

because] The connexion of thought is illustrated by e.g. Ephesians 1:13-14. See too Romans 8:11; Romans 8:16-17. Our certainty that the hope will end in fruition is deepened, if not begun, by the fact that the Holy Spirit is already given to us, and so given as to assure us of the love of God.

the love of God] i.e. His love to us. So Romans 5:8; Romans 8:35; Romans 8:39. The following context decides against the meaning “our love to Him.”

is shed abroad] Lit. has been poured out, as rain from a cloud. The tense indicates the lasting result of that past act by which the Holy Spirit first revealed the Divine Love to the soul.

by the Holy Ghost which is given] Better, which was given; a past bestowal, whether viewed ideally as to the Church, or actually as to each justified person. The Divine personal Spirit is here seen working as in Romans 8:15-16; and in such work He is recognized as the “earnest” of heaven, where the Love of God will be fully realized for ever.

Romans 5:5. Οὐ καταισχύνει, does not make ashamed) We have here an instance of the figure Ταπείνωσις, [by which less is said than the writer wishes to be understood]; that is, hope affords us grounds for the highest glorying, and will not prove fallacious; hope will be a reality.—ὃτι, because) The [believer’s] present state is described, Romans 5:5-8. From this, hope as to the future is inferred, Romans 5:9-11.—ἡ ἀγάπη) [not our love to God, but] the love [of God] εἰς ἡμᾶς, toward us; [as proved by] Romans 5:8; from which we derive our hope; for it [God’s love] is an eternal love—ἐκκέχυται, is shed abroad) most abundantly; whence we have this very feeling αἴσθησις [Sense, perception of His love]—ἐν ταῖς καρδίαις, in our hearts) not into our hearts. This form of expression indicates, that the Holy Spirit Himself is in the heart of the believer—διὰ, through [by]) We have the reason assigned for the whole of our present condition, in which the Holy Spirit is the earnest of the future. [The Holy Spirit is here mentioned for the first time in this discussion. When a man is really brought to this point, he at length perceives distinctly (in a marked manner) the operation of the Holy Spirit.—V. g.]—δοθέντος) given, through faith. Acts 15:8; Galatians 3:2; Galatians 3:14.

Romans 5:5Maketh not ashamed (οὑ καταισχύνει)

Mostly in Paul; elsewhere only in Luke 13:17; 1 Peter 2:6; 1 Peter 3:16. Rev., putteth not to shame, thus giving better the strong sense of the word, to disgrace or dishonor.

Is shed abroad (ἐκκέχυται)

Rev. renders the perfect tense; hath been shed abroad. Lit., poured out. Compare Titus 3:6; Acts 2:33; Acts 10:45. See on Jde 1:11.

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