Study of ROMANS 5:6-11

6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement

6. For when we were yet without strength—that is, powerless to deliver ourselves, and so ready to perish.
in due time—at the appointed season.
Christ died for the ungodly—Three signal properties of God’s love are here given: First, “Christ died for the ungodly,” whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this “when they were without strength”—with nothing between them and perdition but that self-originating divine compassion; third, He did this “at the due time,” when it was most fitting that it should take place (compare Ga 4:4), The two former of these properties the apostle now proceeds to illustrate.
7. For scarcely for a righteous man—a man of simply unexceptionable character.
will one—“any one”
die: yet peradventure for a good man—a man who, besides being unexceptionable, is distinguished for goodness, a benefactor to society.
some—“some one.”
would—rather, “doth.”
even dare to die—“Scarce an instance occurs of self-sacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life” (So BENGEL, OLSHAUSEN, THOLUCK, ALFORD, PHILIPPI). (To make the “righteous” and the “good” man here to mean the same person, and the whole sense to be that “though rare, the case may occur, of one making a sacrifice of life for a worthy character” [as CALVIN, BEZA, FRITZSCHE, JOWETT], is extremely flat.)
8. But God commendeth—“setteth off,” “displayeth”—in glorious contrast with all that men will do for each other.
his love toward us, in that, while we were yet sinners—that is, in a state not of positive “goodness,” nor even of negative “righteousness,” but on the contrary, “sinners,” a state which His soul hateth.
Christ died for us—Now comes the overpowering inference, emphatically redoubled.
9, 10. Much more then, being—“having been”
now justified by his blood, we shall be saved from wrath through him.
10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being now—“having now been”
reconciled, we shall be saved by his life—that is “If that part of the Saviour’s work which cost Him His blood, and which had to be wrought for persons incapable of the least sympathy either with His love or His labors in their behalf—even our ‘justification,’ our ‘reconciliation’—is already completed; how much more will He do all that remains to be done, since He has it to do, not by death agonies any more, but in untroubled ‘life,’ and no longer for enemies, but for friends—from whom, at every stage of it, He receives the grateful response of redeemed and adoring souls?” To be “saved from wrath through Him,” denotes here the whole work of Christ towards believers, from the moment of justification, when the wrath of God is turned away from them, till the Judge on the great white throne shall discharge that wrath upon them that “obey not the Gospel of our Lord Jesus Christ”; and that work may all be summed up in “keeping them from falling, and presenting them faultless before the presence of His glory with exceeding joy” (Jud 1:24): thus are they “saved from wrath through Him.”
11. And not only so, but we also joy—rather, “glory.”
in God through our Lord Jesus Christ, by—“through”
whom we have now received the atonement—rather, “the reconciliation” (Margin), as the same word is rendered in Ro 5:10 and in 2Co 5:18, 19. (In fact, the earlier meaning of the English word “atonement” was “the reconciliation of two estranged parties”) [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him. is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than “gloriation” in Him takes the place of dread of Him, and now He appears to us “altogether lovely!”