Barton's Bible Study Notes

Almost all translators of the New Testament translate verse 1 of chapter 5 of Romans as a statement rather than an exhortation. The Greek texts at this verse contain two major variant readings. One reading has the subjunctive mood ἔχωμεν, which would be translated as an exhortation “let us have peace…”; while the other has the indicative εχομεν, which would be translated as “we have peace….” Even though the external manuscript evidence supports the use of the subjunctive far more than the indicative, editors of these texts usually opt to use the latter. Bruce M. Metzger, writing for the Editorial Committee of the United Bible Societies' Greek New Testament, states,

Although the subjunctive ἔχωμεν... has far better external support than the indicative ἔχομεν..., a majority of the Committee judged that internal evidence must here take precedence. Since in this passage it appears that Paul is not exhorting but stating facts ("peace" is the possession of those who have been justified), only the indicative is consonant with the apostle’s argument.¹Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London: United Bible Societies, 1971), 511.

The internal evidence used at this point is primarily the conviction that Paul would not have exhorted his readers to be at peace but instead declared that they had peace. This is a decision that arises from one’s theology. It is to be noted that this is itself strong internal evidence arguing against the use of the indicative. In his book, An Introduction to New Testament Textual Criticism, J. Harold Greenlee states,

The harder reading is often preferable. The reading which at first sight seems more difficult to explain in the context is likely to be the correct reading if further study shows that it makes sense. In other words, a scribe is more likely to change a word that gives difficulty into a word that seems easier to understand — changing either intentionally, or unintentionally to a word that is similar in appearance, or intentionally to a word that is related in meaning.²J. Harold Greenlee, Introduction to New Testament Textual Criticism (Grand Rapids: William B. Eerdmans Publishing Company, 1964), 115.

If the indicative is a stumbling block to the scholars of this day, it was certainly a stumbling block to the copyists in the early years of the transmission of the text. While it would be easy to see why a copyist would change from the subjunctive to the indicative, it is much more difficult to see why one would change from the indicative to the subjunctive. This, along with the fact that the better and earlier manuscripts contain the subjunctive rather than the indicative, leads to the conclusion that this must be what Paul originally wrote. The task at hand is not to change the text but to understand what the Holy Spirit is saying at this point. In his book, A Grammar of the Greek New Testament in the Light of Historical Research, A. T. Robertson states, “In Ro. 5:1 ἔχωμεν is supported by all the best documents and gives a difficult sense at first, though a better one on reflection than ἔχομεν.”³A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman Press, 1934), 200.

While it might seem unusual at first glance that Paul would exhort us to something that we already possess, it is something that he clearly does later in this selfsame book. Note the argument in chapter 6:4-10, where Paul declares that we are dead to sin if we have indeed been baptized into the death and resurrection of Jesus Christ our Lord. Having developed that great truth, the apostle then exhorts us in verse 11, "Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus." What is legally valid must become a present reality in our lives.

There are several verb forms which are logically tied together in verses 1 through 11 of chapter 5: εχωμεν in verse 1, καυχωμεθα in verses 2 and 3 and possibly καυχώμενοι in verse 11. If the subjunctive reading is taken in verse 1, then the form καυχωμεθα represents a subjunctive form of the contract verb καυχαομαι; if the indicative is taken in verse 1, then καυχωμεθα represents an indicative form. It is best to take the best-supported reading of the subjunctive in verse one and understand this whole section should be our response to the truths that Paul taught in the preceding chapter, namely, that justification is by faith, and this was available to both Jew and Gentile alike. Because we have been justified by faith, a believer (especially a Jewish believer) can stop struggling to try to keep the law to please God. God has done it all! Let us continue to rest in the peace He has established, and not only that, let us exult in the hope of the glory of God, in our tribulations, and indeed in God Himself through our Lord Jesus Christ.