Romans 5:3-4

“ And not only so, but we triumph on account of tribulations also: knowing that tribulation worketh constancy; and approval; and hope. ” This passage being, strictly speaking, the answer to an unexpressed objection, it is natural that it should recur (end of Romans 5:4-5) to the idea of hope. The participle καυχώμενοι, and even triumphing, which is found in B C, would correspond very well with the digressive character evidently belonging to these verses. But it is probable that this form has been borrowed from that of Romans 5:11.

The phrase we triumph, literally translated, would be: in afflictions. But this translation would not render the idea of the text in our language [French]. It would express the circumstances in the midst of which the believer triumphs, while the Greek phrase denotes the object itself of which he boasts; comp. 1 Corinthians 1:31: “to triumph in the Lord,” for: on account of the possession of the Lord; 2 Corinthians 12:9: “to triumph in his weaknesses,” for: to extract triumph from his very weaknesses. Thus Paul means here: to make his afflictions themselves a reason of triumph. This strange thought is explained by what follows; for the climax which is about to be traced proves that it is tribulations that make hope break forth in all its vigor. Now it is this feeling which is the ground for καυχᾶσθαι (to glory). The words knowing that introduce the logical exposition of the process whereby affliction becomes transformed in the believer into hope. First, affliction gives rise to constancy, ὑπομονήν. This Greek word, coming from ὑπό and μένειν, literally: to bear up under (a burden, blows, etc.), might be translated by endurance. From want of this word [in French] we say constancy.

Ver. 4. Endurance in its turn worketh approval, δοκιμήν. This is the state of a force or virtue which has withstood trials. This force, issuing victorious from the conflict, is undoubtedly the faith of the Christian, the worth of which he has now proved by experience. It is a weapon of which henceforth he knows the value. The word δόκιμος frequently denotes in the same sense the proved Christian, the man who has shown what he is, comp. Romans 14:18, and the opposite, 1 Corinthians 10:27. We find in the New Testament two sayings that are analogous, though slightly different: James 1:3, where the neuter substantive δοκίμιον denotes, not like δοκιμή here, the state of the thing proved, but the means of proof, tribulation itself; and 1 Peter 1:7, where the same substantive δοκίμιον seems to us to denote that which in the faith of the believer has held good in suffering, has shown itself real and effective, the gold which has come forth purified from the furnace.

When, finally, the believer has thus experienced the divine force with which faith fills him in the midst of suffering, he feels his hope rise. Nothing which can happen him in the future any longer affrights him. The prospect of glory opens up to him nearer and more brilliant. How many Christians have declared that they never knew the gladness of faith, or lively hope, till they gained it by means of tribulation! With this word hope the apostle has returned to the end of Romans 5:2; and as there are deceitful hopes, he adds that the one of which he speaks (the hope of glory, Romans 5:2) runs no risk of being falsified by the event.