Romans 5:1

δικαιωθέντες takes up emphatically the δικαίωσιν of Romans 4:25 : Christ's death and resurrection have not been in vain: there are those who have actually been justified in consequence. Having, therefore, been justified (the Apostle says), εἰρήνην ἔχομεν πρὸς τὸν θεόν. The MSS. evidence is overwhelmingly in favour of ἔχωμεν, so much so that W. and H. notice no other reading, and Tischdf. says “ ἔχωμεν cannot be rejected unless it is altogether inappropriate, and inappropriate it seemingly is not”. But this last statement is at least open to dispute. There is no indication that the Apostle has finished his dogmatic exposition, and is proceeding to exhortation. To read ἔχωμεν, and then to take καυχώμεθα as subjunctive both in Romans 5:2 and Romans 5:3 (as the R.V.), is not only awkward, but inconsistent with οὐ μόνον δὲ, Romans 5:3. If the hortative purpose dominated the passage throughout, the Apostle must have written μὴ : see Gifford, p. 122. It is better (reading ἔχωμεν) to take καυχώμεθα in Romans 5:2 with διʼ οὗ, and co-ordinate it with τὴν προσαγωγήν : “through whom we have had our access, and rejoice, etc”. Then the οὐ μόνον is in place. But the uninterrupted series of indicatives afterwards, the inappropriateness of the verb ἔχειν to express “let us realise, let us make our own,” the strong tendency to give a paraenetic turn to a passage often read in church, the natural emphasis on εἰρήνη, and the logic of the situation, are all in favour of ἔχομεν, which is accordingly adopted by Meyer, Weiss, Lipsius, Godet and others, in spite of the MSS., see critical note. The justified have peace with God: i.e., His wrath (Romans 1:18) no longer threatens them; they are accepted in Christ. It is not a change in their feelings which is indicated, but a change in God's relation to them.