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    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21




    LXX- Greek Septuagint - Romans 5:8

    συνιστησιν 4921 5719 δε 1161 την 3588 εαυτου 1438 αγαπην 26 εις 1519 ημας 2248 ο 3588 θεος 2316 οτι 3754 ετι 2089 αμαρτωλων 268 οντων 5607 5752 ημων 2257 χριστος 5547 υπερ 5228 ημων 2257 απεθανεν 599 5627

    Douay Rheims Bible

    But God commendeth his charity towards us; because when as yet we were sinners, according to the

    King James Bible - Romans 5:8

    But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.

    World English Bible

    But God commends his own love toward us, in that while we were yet sinners, Christ died for us.

    Early Church Father Links

    Anf-04 iii.xi.v.ii Pg 240, Anf-04 vi.ix.iv.xxviii Pg 10, Anf-05 Pg 54, Npnf-101 vi.X.XLIII Pg 10, Npnf-103 Pg 6, Npnf-103 iv.i.xv.xvi Pg 8, Npnf-103 iv.i.xv.xvi Pg 8, Npnf-103 iv.ii.lxxviii Pg 5, Npnf-103 iv.ii.lxxviii Pg 5, Npnf-103 iv.iii.v Pg 3, Npnf-103 iv.iii.v Pg 3, Npnf-103 Pg 6, Npnf-104 iv.x.xxxiii Pg 4, Npnf-105 v.ii.iii Pg 149, Npnf-105 Pg 4, Npnf-107 iii.cxi Pg 20, Npnf-107 iv.xii Pg 46, Npnf-108 ii.CXIX.ii Pg 12, Npnf-108 ii.CXLVII Pg 10, Npnf-108 ii.LXVIII Pg 203, Npnf-108 ii.LXXXVI Pg 5, Npnf-108 ii.VII Pg 60, Npnf-111 vii.xi Pg 31, Npnf-111 vii.xiv Pg 31, Npnf-113 iii.iv.xxi Pg 23, Npnf-204 v.ii.iv Pg 14, Npnf-204 v.ii.iv Pg 49, Npnf-208 vii.ix Pg 89

    World Wide Bible Resources

    Romans 5:8

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 iii.ii.ix Pg 2
    Otto refers for a like contrast between these two times to Rom. iii. 21–26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]

    endured, He permitted us to be borne along by unruly impulses, being drawn away by the desire of pleasure and various lusts. This was not that He at all delighted in our sins, but that He simply endured them; nor that He approved the time of working iniquity which then was, but that He sought to form a mind conscious of righteousness,310

    310 The reading and sense are doubtful.

    so that being convinced in that time of our unworthiness of attaining life through our own works, it should now, through the kindness of God, be vouchsafed to us; and having made it manifest that in ourselves we were unable to enter into the kingdom of God, we might through the power of God be made able. <index subject1="Salvation" title="28" id="iii.ii.ix-p3.1"/>But when our wickedness had reached its height, and it had been clearly shown that its reward,311

    311 Both the text and rendering are here somewhat doubtful, but the sense will in any case be much the same.

    punishment and death, was impending over us; and when the time had come which God had before appointed for manifesting His own kindness and power, how312

    312 Many variations here occur in the way in which the lacuna of the mss. is to be supplied. They do not, however, greatly affect the meaning.

    the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,313


    Anf-01 ix.iv.xxiv Pg 30
    Rom. v. 20.

    Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle3778

    3778 Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant.

    about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy.3779

    3779 “Initium et materiam apostasiæ suæ habens hominem:” the meaning is very obscure, and the editors throw no light upon it.

    But he did not know God’s power.3780

    3780 Literally, “but he did not see God.” The translator is supposed to have read οἶδεν, knew, for εἶδεν, saw.

    Thus also do those who disallow Adam’s salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death.

    Anf-03 Pg 35
    Rom. v. 20.

    And wherefore this? “In order,” he says, “that (where sin abounded), grace might much more abound.”5818


    Anf-03 Pg 36
    Rom. v. 20.

    Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that5819

    5819 Nisi si: an ironical particle.

    the Creator intercalated His law for the mere purpose of5820

    5820 Ideo ut.

    producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), “that as sin had” in His own dispensation5821

    5821 Apud ipsum.

    reigned unto death, even so might grace reign through righteousness unto (eternal) life by Jesus Christ,”5822


    Anf-03 v.viii.xxxiv Pg 4
    Rom. v. 20.

    How, in fact, can he be regarded as saved, who can at the same time be said to be lost—lost, that is, in the flesh, but saved as to his soul? Unless, indeed, their argument now makes it necessary that the soul should be placed in a “lost” condition, that it may be susceptible of salvation, on the ground that is properly saved which has been lost. We, however, so understand the soul’s immortality as to believe it “lost,” not in the sense of destruction, but of punishment, that is, in hell. And if this is the case, then it is not the soul which salvation will affect, since it is “safe” already in its own nature by reason of its immortality, but rather the flesh, which, as all readily allow, is subject to destruction. Else, if the soul is also perishable (in this sense), in other words, not immortal—the condition of the flesh—then this same condition ought in all fairness to benefit the flesh also, as being similarly mortal and perishable, since that which perishes the Lord purposes to save. I do not care now to follow the clue of our discussion, so far as to consider whether it is in one of his natures or in the other that perdition puts in its claim on man, provided that salvation is equally distributed over the two substances, and makes him its aim in respect of them both. For observe, in which substance so-ever you assume man to have perished, in the other he does not perish. He will therefore be saved in the substance in which he does not perish, and yet obtain salvation in that in which he does perish. You have (then) the restoration of the entire man, inasmuch as the Lord purposes to save that part of him which perishes, whilst he will not of course lose that portion which cannot be lost. Who will any longer doubt of the safety of both natures, when one of them is to obtain salvation, and the other is not to lose it?  And, still further, the Lord explains to us the meaning of the thing when He says: “I came not to do my own will, but the Father’s, who hath sent me.”7508


    Anf-03 v.viii.xlvii Pg 16
    Rom. v. 20.

    In this way also “shall strength be made perfect in weakness,”7616


    Anf-02 vi.iii.i.viii Pg 25.1

    Npnf-201 iii.x.ii Pg 26

    Treasury of Scriptural Knowledge, Chapter 5

    VERSE 	(8) - 

    :20; 3:5 Joh 15:13 Eph 1:6-8; 2:7 1Ti 1:16


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