Romans 5:10 Ulasan

The apostle, having made good his point, and fully proved justification by faith, in this chapter proceeds in the explication, illustration, and application of that truth. I. He shows the fruits of justification (Rom 5:1-5). II. He shows the fountain and foundation of justification in the death of Jesus Christ, which he discourses of at large in the rest of the chapter.

INTRODUCTION TO ROMANS 5 The Apostle having clearly stated, and fully proved the doctrine of justification by the righteousness of faith, proceeds to observe the comfortable fruits and effects of this great blessing, known and enjoyed by the believer; as also the source and spring of it, the love of God, which appears in the death of Christ, in the room and stead of his people, which is the foundation on which it stands; and likewise gives an illustration of this benefit, by comparing the two heads, Adam and Christ, together. The first fruit and effect of justification, as a benefit perceived and enjoyed by faith, is peace with God through Christ, Rom 5:1. The next is access through the Mediator to the throne of grace, where justified ones stand with a holy boldness and confidence, and the third is a cheerful hope of eternal glory, Rom 5:2, yea, such not only have joy in the hope of what is to come, but glory even in present afflictions; which prevents an objection that might be made to the above mentioned fruits and effects of justification, taken from the tribulations which saints are exercised with: and what occasions glorying even in these, is the sanctified use, or happy produce of afflictions, these being the means of exercising and increasing patience; by means of which a larger experience of divine things is gained; and through that, hope is confirmed, and all influenced by a plenteous discovery of the love of God to the soul, by the Spirit, Rom 5:4, an instance of which love is given, Rom 5:6, in Christ's dying for men; which love is enhanced by the character and condition of the persons for whom Christ died, being ungodly, and without strength; and by the time of it, being due time: then follows a further illustration of this love, by comparing it with what instances of love are to be found among men, Rom 5:7, by which it appears to be unparalleled; since scarcely for a righteous man, peradventure for a good man, one would die, yet no man dies for the ungodly, as Christ did: hence as his, so his Father's love is highly commended, by giving him up to death for persons while in such a state and condition, and under such a character, Rom 5:8, and justification now springing from this love, and being founded on the death of Christ, hence follow a security from wrath to come, Rom 5:9, a certainty of salvation, Rom 5:10, which is strongly argued from the different characters those Christ died for bear, before and after reconciliation, and from the death to the life of Christ, Rom 5:10, and also a rejoicing and glorying: in God through Christ, full expiation being made by his blood for sin, and this received by faith, Rom 5:11, and then the apostle proceeds to compare the two heads, Adam and Christ, together; the design of which is to show the largeness and freeness of the love and grace of God; how righteousness for justification comes by Christ; and how the persons, before described as sinners and ungodly, came to be in such a condition; and that is through the sin of the first man, in whom they all were, and in whom they all sinned and died, Rom 5:12, wherefore there must be a law before the law of Moses, or there could have been no sin, Rom 5:13, but that sin was in being, and was reckoned and imputed to the posterity of Adam, is clear from this single instance, death's power even over infants, from the times of Adam to Moses, Rom 5:14 who therefore must be a public head, representing all his posterity; so that they were involved in the guilt of his sin, which brought death upon them; and in this he was a type of Christ, as is asserted in the same verse; that so as Adam was but one, and by one sin of his conveyed death to all his seed; so Christ, the Mediator, is but one, and by his one obedience conveys righteousness and, life to all his seed: and yet in some things there is a dissimilitude; sin and death, through the first man, are conveyed in a natural way to his offspring, but righteousness and life from Christ in a way of grace, Rom 5:15, It was one offence of Adam's, which brought condemnation and death upon all his posterity; but the righteousness of Christ is not only a justification of his seed from that one offence, but from all others, Rom 5:16, the one is unto death, the other unto life; and greater is the efficacy in the one to quicken, than in the other to kill, Rom 5:17, where a repetition is made of what is said in Rom 5:15, with an explanation, and the similitude between the two heads is clearly expressed, Rom 5:18, where condemnation on account of the sin of Adam, and justification through the righteousness of Christ, are opposed to each other; and both as extending to the whole of their several respective offspring, condemnation through Adam's offence to all his natural seed, and justification of life through Christ's righteousness to all his spiritual seed; which is still more fitly and clearly expressed in Rom 5:19, where the way and manner in which the one become sinners, and the other righteous, is plainly directed to; that it is, by the imputation of Adam's disobedience to the one, and by the imputation of Christ's righteousness to the other: in Rom 5:20, an objection is obviated, which might be formed thus; if justification is by the grace of God, and through the obedience and righteousness of Christ, then the law is of no use; what purpose does that serve? what occasion was there for its entrance? The apostle replies, that though justification is not by it, yet a good end is answered by its entrance; for hereby sin is more known to be what it is, both original and actual; and the grace of God appears more abundant in justification from it, and in the pardon of it; and this grace is further illustrated in Rom 5:21, by comparing sin and grace together, and the different effects of their empire over the sons of men; the one reigning unto death, the other reigning through righteousness to eternal life by Christ.

For if when we were enemies,.... For the further illustration of the love of God expressed to sinners, by the death of his Son, the state and condition God's elect were in when Christ died for them is taken notice of; they "were enemies"; to God, to his being, perfections, purposes, and providences; to Christ, to his person, offices, grace, and righteousness; to the Spirit, the things of the Spirit, and his divine operations and influences; to the people of God, and to the Gospel and ordinances of Christ; which enmity is deeply rooted in their minds, is causeless, and undeserved, and is implacable, and irreconcileable without the power and grace of God; which grace of God is wonderfully displayed in the reconciliation of such persons, by the death of his Son. Reconciliation implies a former state of friendship, a breach of that friendship, and a making of it up again; which no ways contradicts the everlasting and unchangeable love of God to his people; for this is not a reconciliation of God to them, but of them to God: we were reconciled to God; not God to us; and this reconciliation is for their sins, an atonement for them, rather than of their persons; which being done, their persons are reconciled, not to the love, grace, and mercy of God, or to his affections, in which they always had a share, but to the justice of God injured and offended by their sins; and so both justice and holiness on one side, and love, grace, and mercy on the other, are reconciled together, in the business of their salvation; which is brought about by the sufferings and death of Christ: this expresses the wonderful love of God, since this reconciliation arises purely from himself; the scheme of it is of his own contriving; he, whose justice was affronted, and whose law was broken, took the first step towards it, and conducted the whole affair; and which was effected at the expense of the blood and life of his own Son, and that for persons who were enemies to them both. In consequence of this, another reconciliation of them is made by the Spirit of God in regenerations, of which notice is taken in this passage: much more being reconciled: to God, as a sovereign God, in his decrees, in his providences, and in the method of salvation by his Son; to Christ, to the way of salvation by him, so as to submit both to his righteousness for justification, and to the sceptre of his kingdom, to be ruled and governed by it; to the Spirit, so as to be led by him, to walk after him, and to depend upon him for the carrying on, and finishing the good work of grace begun in them; to the people of God, so as to love them, and delight in their company; and to the Gospel and ordinances, so as highly to value them, long after them, and take pleasure in them. Now from both these reconciliations is inferred the sure and certain salvation of persons so reconciled: we shall be saved by his life; by the life of Christ, and which designs not so much his life as God; or his living in the hearts of his people by faith; though neither of them are to be excluded; but his life, as man, and that not either his private or public life, as man here on earth, though this has an influence upon, and a concern in the business of salvation; but more especially here is meant the interceding life of Christ in heaven, where he lives, and ever lives to make intercession for his people, and to see the salvation he has obtained by his death applied unto them, and they put into the possession of it.

In saying this Paul shows that there is no substance which is hostile to God, as the Marcionites and Valentinians think, for if something was hostile to God by nature and not simply by will, reconciliation with him would be impossible.…Christ’s death brought death to the enmity which existed between us and God and ushered in reconciliation. For Christ’s resurrection and life brought with it salvation to those who believe, as the apostle said of Christ: “The death he died he died to sin, once for all, but the life he lives he lives to God.” Christ is said to be dead to sin—not to his own, for he never sinned, but dead to sin in that by his death he put sin to death as well. For he is said to live to God so that we also might live to God and not to ourselves or to our own will, so that at the last we may be saved by his life.

There are many passages of this sort, which set forth with clarity and splendor the great, ineffable benevolence of God in freely pardoning our sins and granting us the means and the power of performing righteous acts for the glory of God and his Christ, in the hope of receiving eternal life through Jesus Christ our Lord.

And what he has said looks indeed like tautology, but it is not to any one who accurately attends to it. Consider then. He wishes to give them reasons for confidence respecting things to come. And first he gives them a sense of shame from the righteous man's decision, when he says, that he also "was fully persuaded that what God had promised He was able also to perform;" and next from the grace that was given; then from the tribulation, as sufficing to lead us into hopes; and again from the Spirit, whom we have received. Next from death, and from our former viciousness, he maketh this good. And it seems indeed, as I said, that what he had mentioned was one thing, but it is discovered to be two, three, and even many more. First, that "He died:" second, that it was "for the ungodly;" third, that He "reconciled, saved, justified" us, made us immortal, made us sons and heirs. It is not from His Death then only, he says, that we draw strong assertions, but from the gift which was given unto us through His Death. And indeed if He had died only for such creatures as we be, a proof of the greatest love would what He had done be! but when He is seen at once dying, and yielding us a gift, and that such a gift, and to such creatures, what was done casts into shade our highest conceptions, and leads the very dullest on to faith. For there is no one else that will save us, except He Who so loved us when we were sinners, as even to give Himself up for us. Do you see what a ground this topic affords for hope? For before this there were two difficulties in the way of our being saved; our being sinners, and our salvation requiring the Lord's Death, a thing which was quite incredible before it took place, and required exceeding love for it to take place. But now since this hath come about, the other requisites are easier. For we have become friends, and there is no further need of Death.

The God who acts on behalf of his enemies will not be able to love his friends any less than that. Therefore if the death of the Savior benefited us while we were still ungodly, how much more will his life do for us who are justified, when he raises us from the dead?

Once more, Paul calls the Lord Christ “the Son,” who is both God and man. But it is clear, I think, even to the greatest heretics in which nature his suffering took place.

Sinners are enemies because they show contempt. We were enemies in our deeds but not by nature; we have been reconciled in peace, because by nature we have been united in peace. If we have been saved by Christ’s death, how much more shall we glory in his life if we imitate it!

Although, it would seem, he says here the same thing, the inferences through comparison are different. Above he speaks of our sinfulness and then, adding that we have been justified, concludes through comparison: He who justified us sinners by His death will all the more save those who have been justified. But now, mentioning the death and life of Christ, he again reasons comparatively: when we were reconciled by the Blood and death of the Lord, how shall we not now be saved in His life? For He who did not spare His own Son, but gave Him over to death for our reconciliation, will He not all the more now save us by His life?

Then when he says, for if, when we were enemies, he shows the necessity of his conclusion, which proceeds by arguing from the lesser to the greater. And one should observe here two comparisons of lesser to greater, one on our part and one on the part of Christ. On our part he compares enemies to those who are reconciled. For it seems a lesser thing that someone should treat enemies well who are already reconciled. On the part of Christ he compares death to life. For his life is more powerful than his death because, as is said the last chapter of 2 Corinthians: he died through weakness, namely the weakness of our flesh, but lives through the power of God (2 Cor 13:4). And this is why he says: with reason I concluded that much more, being enlivened, shall we be saved through him. For if, when we were enemies, we were reconciled to God, and this by the death of his Son: much more now that we are reconciled, shall we be saved, and this by his life. Now one should note that a man is said to be an enemy of God in two ways. In one way, because he practices hostility towards God when he resists his commands: he has run against him with his neck raised up (Job 15:26). In another way, a man is said to be an enemy of God by the fact that God hates men, not indeed insofar as he made them, because in this regard it is said, you have loved all things, and you have hated nothing of the things you have made (Wis 11:25); but insofar as the enemy of man, i.e., the devil, has worked in man: i.e., as regards sin: similarly God hates the ungodly (Wis 14:9), and the Most High hates sinners (Sir 12:7). Once the cause of enmity, namely, sin, has been removed by Christ, reconciliation through him follows: God was in Christ reconciling the world to himself (2 Cor 5:19); for our sin was removed through the death of his Son. In this regard it should be noted that Christ's death can be considered in three ways. First, precisely as a death; and so it is said: God did not make death (Wis 1:13) in human nature, but it was brought on by sin. Accordingly, Christ's death, precisely as death, was not so acceptable to God as to be reconciled through it, because God does not delight in the death of the living (Wis 1:13). In another way Christ's death can be considered with emphasis on the action of the killers, which greatly displeased God. Hence St. Peter says against them: you denied the holy and just one . . . and killed the author of life (Acts 3:14). From this aspect Christ's death could not be the cause of reconciliation but rather of indignation. It can be considered in a third way according as it proceeds from the will of Christ suffering, which was a will formed to the endurance of death, in obedience to the Father: he became obedient to the Father even unto death (Phil 2:8) and out of love for men: Christ loved us and gave himself up for us (Eph 5:2). From this aspect Christ's death was meritorious and satisfied for our sins; it was accepted by God as sufficient for reconciling all men, even those who killed Christ, some of whom were saved at his prayer: Father, forgive them, for they know not what they do (Luke 23:34).

For if, when we were enemies - See under Rom 5:6 (note). We were reconciled - The enmity existing before rendered the reconciliation necessary. In every human heart there is a measure of enmity to holiness, and, consequently to the author of it. Men seldom suspect this; for one property of sin is to blind the understanding, so that men do not know their own state. We shall be saved by his life - 1. For, as he died for our sins, so he rose again for our justification; and his resurrection to life, is the grand proof that he has accomplished whatever he had purposed in reference to the salvation of man. 2. This may be also understood of his life of intercession: for it is written. He ever Liveth to make Intercession for us, Heb 7:25. Through this life of intercession at the right hand of God we are spared and blessed. 3. And it will not be amiss to consider that, as our salvation implies the renovation of our nature, and our being restored to the image of God, so, σωθησομεθα εν τη ζωνυτου, may be rendered: we shall be saved In his life; for, I suppose, it is pretty generally agreed, that the life of God in the soul of man is essential to its salvation. 4. The example also of the life of Christ is a means of salvation. He hath left us an example that we should follow his steps: and he that followeth him, shall not walk in darkness, but shall have the light of Life, Joh 8:12.

THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11) Therefore being--"having been." justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (Co2 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (Co2 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

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" (Jde 1:24): thus are they "saved from wrath through Him."