Romans 5:5,6 – God’s Love, Holy Spirit, Christ’s Death

Romans 5:5 and hope doesn’t disappoint us, because God’s love has been poured out into our hearts through the Holy Spirit which was given to us.
Romans 5:6 For while we were yet weak, at the right time Christ died for the ungodly. — World English

These two verses sometimes appear as though there is a reference here to the three alleged persons of the one God of the Bible. Some evidently would assume that since “God” is mentioned, and that since the Holy Spirit of God is mentioned, and the Son of the Most High is mentioned, that somehow this is referring the imagined and assumed Godhead of three persons as manufactured by trinitarian dogma, and added to, and read into, the scriptures.


Paul is talking about the hope of the believer in the resurrection which has been guaranteed by the death of Jesus — Romans 5:12-19.


Does the word “God” in the expression “God’s love” (“love of God” – KJV) refer to one person, or to three persons? It should be evident that it is referring to one person, and not three persons. In Romans 5:1, it is demonstrative that Paul is using the word “God” to speak of one person, and not three persons, for he states: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ.” “God” is thus differentiated from “our Lord Jesus Christ”, and “our Lord” is not being included as a person of “God”. Indeed, throughout the entire New Testament, when the word “God” is used of the God of Israel, the God of Abraham, Isaac and Jacob, it can be demonstrated that is being used of only one person, and not once is it used of more than one person.


The word “love” represents that which figuratively poured out, and that love is that which belongs to God. “Love” is not a person, but a quality that belongs to the unipersonal God. It is because of the hope provided by the death of Jesus that the believer has the realization of God’s love.

Through the Holy Spirit

How was the quality of “love” figuratively poured out upon the believers? “Through the Holy Spirit.” This holy spirit is the holy spirit that belongs to the unipersonal “God”. There is nothing said about God’s holy spirit as a person of “God” to whom the holy spirit belongs. The Bible reveals the holy spirit figuratively as God’s finger, his mouth. (Matthew 12:28; Luke 11:20; 1 Kings 8:24; 2 Chronicles 6:4; 36:12,21; Ezra 1:1; Isaiah 1:20; 40:5; 45:23; 48:3; 58:14; 62:2; Jeremiah 9:12,20; Ezekiel 33:7; Micah 4:4; Matthew 4:4; Mark 12:36; Acts 1:17; 28:25; Hebrews 3:7; 9:8; 10:15,16; 2 Peter 1:21) Indeed, one cannot separate Yahweh’s spirit from Yahweh Himself, so that, in this sense, Yahweh is His spirit, but like saying “God is love”, as it would not be proper to turn this around and say “Love is God,” so it would not be proper to say “The holy spirit is Yahweh.” As such, God’s holy spirit does indeed have the attributes of personality of its Owner, the unipersonal God. However, the scriptures never, ever, reveal the holy spirit to be a separate and distinct person of its Owner. Such an idea has to be assumed, added to and read into the expressions used of God’s holy spirit. Thus, seen, the unipersonal God used his figurative finger and his figurative mouth to reveal the fact that Jesus died for our sins, and thereby revealing God’s love.

Another point we might note is concerning the “love” that is being spoken of as being “poured out” as compared with God’s holy spirit. To be consistent, if the holy spirit that was poured out at Pentecost of AD 33 is a person (Acts 2:33), then one would should also think that God’s “love” that is poured out on the believers is another person of God. However, nothing in the scriptures indicates that a person of God was poured out, nor are we to think that “love” is another person of God that is poured out.

Christ Died

In saying that Christ died, was Paul saying that this was person of God who died? There is nothing in any Paul said that would lead to that assumption. Did God die for our sins? Some trinitarians say yes; others say no. Those who claim that “God died” would bring the great spirit of human wisdom into play so as to add to and read into the scriptures that it was not all three persons of God who died, but rather that it was only one person of the triune God who died. Those who do not believe that Jesus (as they allege him to be God) died use the spirit of human imagination so as to add to and read into the scriptures their alleged dual nature of Jesus, and claim that God the Son did not die, but rather that Christ the human died.

If any who believe the latter should cite Romans 5:5,6 as though these verses speak of their alleged triune God, in effect, they would be saying that their alleged God the Son died for us, which would conflict with their idea that God the Son did not die for us. Another imaginative way trinitarians get around this is to again call upon the great spirit of human imagination so as to assume that the being of God did not die, but that God experienced death as it is being imagined and assumed that Jesus is God incarnate, that is, that Jesus in the flesh is actually the Most High incarnated, and thus, through the death of the flesh, God experienced death. Of course, if God was indeed the Most High incarnated in the flesh, then Jesus, rather than condemning sin in the flesh, as Paul wrote later (Romans 8:3), then Jesus actually justified sin the flesh. How so? Such an idea would, in effect, have proven that Adam before he sinned could not have possibly obey the Most High except that Adam had been the Most High incarnated in the flesh. Thus, Jesus’ obedience to the Most High would not have been in any way related to Adam’s disobedience, since Adam was not the Most High incarnated in the flesh. This would, however, nullify Paul’s argument of Romans 5:12-19, since Jesus’ obedience would be based on his being the Most High incarnated, and not related to Adam’s disobedience, which of a sinless man who turned sinful through disobedience. Paul wrote to Timothy that the man Jesus was the offsetting price for sin. (1 Timothy 2:5,6) The price that Jesus had was to be that which corresponded to what Adam lost. Adam did not lose being the Most High incarnated, but Adam lost life in the paradise in Eden. Adam, due his disobedience, came to be under the condemnation of death. That death would have been eternal had Jesus not stepped in to pay that price — death — for sin. Jesus’ death, likewise, must be equal to that which was the original condemnation, that is, it had to be eternal. But Jesus did not remain dead for eternity, but was raised by the unipersonal God back to life. However, the life that Jesus was raised to was not that of the flesh, but of the spirit. Jesus had been put to death in the flesh to pay the wages of sin, and that death in the flesh has to be eternal, else the wages of sin was not paid. Jesus was therefore not raised in the flesh, which would be to take back the eternal sacrifice needed, but he was raised in the spirit. (1 Peter 3:18) Thus, in the flesh Jesus is dead forever; in the spirit is made alive forever, never to die again.

Interchangeability of Love?

The claim is made by some that the word “love” is used interchangeably of the three alleged persons of the trinity, and thus this offers proof that the trinity dogma is true.

Is “God’s love” being distributed here to three persons of God, as some seem to be saying? In the trinitarian sense, only in that which is being imagined, assumed, and added to the scripture. Indeed, the love of the unipersonal God is distributed “through” the holy spirit of the unipersonal God, and is seen — realized — by the believer in the fact the Son of the Most High (who is not the Most High of whom he is the Son) “died for the ungodly.”

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