CONTENTS.
FROM verse 1 to 11, inclusive, the apostle deduces some of the more obvious and consolatory inferences from the doctrine of gratuitous justification. From the 12th verse to the end, he illustrates his great principle of the imputation of righteousness, or the regarding and treating “the many” as righteous, on account of the righteousness of one man, Christ Jesus, by a reference to the fall of all men in Adam.
ROMANS V. 1—11.
ANALYSIS.
THE first consequence of justification by faith is, that we have peace with God, ver. 1. The second, that we have not only a sense of his present favour, but assurance of future glory, ver. 2. The third, that our afflictions, instead of being inconsistent with the divine favour, are made directly conducive to the confirmation of our hope; the Holy Spirit bearing witness to the fact that we are the objects of the love of God, vs. 3—5. The fourth, the certainty of the final salvation of all believers. This is argued from the freeness and greatness of the divine love; its freeness being manifested in its exercise towards the unworthy; and its greatness, in the gift of the Son of God, vs. 6—10. Salvation is not merely a future though certain good, it is a present and abundant joy, ver. 11.
COMMENTARY.
VERSE 1. Therefore, being justified by faith, we have1 peace with God; that is, we are reconciled to God. We are no longer the objects of God’s displeasure, his favour having been propitiated by the death of his Son, ver. 10. As a consequence of this reconciliation, we have conscious peace with God, that is, we have neither any longer the present upbraidings of an unappeased conscience, nor the dread of divine vengeance. Both these ideas are included in the peace here spoken of. The latter, however, is altogether the more prominent. The phrase εἰρήνην ἔχομεν πρὸς τὸν Θεόν, we have peace in regard to God, properly means, God is at peace with us, his ὀργὴ (wrath) towards us is removed. It expresses, as Philippi says, “not a state of mind, but a relation to God.”2 It is that relation which arises from the expiation of sin, and consequently justification. We are no longer his enemies, in the objective sense of the term, (see ver. 10,) but are the objects of his favour. The whole context still treats of reconciliation and propitiation, of the removal of the wrath of God by the death of his Son, and not of inward sanctification. It is true that the immediate and certain effect of God’s reconciliation to us is our reconciliation to him. If he is at peace with us, we have inward peace. Conscience is only the reflection of his countenance, the echo, often feeble and indistinct, often terribly clear and unmistakable, of his judgment; and therefore subjective peace uniformly attends faith in the love of God, or assurance of our justification. Although, therefore, the primary idea of the apostle is, that God is at peace with us, it is nevertheless true that inward tranquillity of mind is the fruit of justification by faith. It is peculiarly an evangelical doctrine, that pious affections are the fruit of this reconciliation to God, and not the cause of it. Paul says this peace is the result of justification by faith. He who relies on his works for justification, can have no peace. He can neither remove the displeasure of God, nor quiet the apprehension of punishment. Peace is not the result of mere gratuitous forgiveness, but of justification, of a reconciliation founded upon atonement. The enlightened conscience is never satisfied until it sees that God can be just in justifying the ungodly; that sin has been punished, the justice of God satisfied, his law honoured and vindicated. It is when he thus sees justice and mercy embracing each other, that the believer has that peace which passes all understanding; that sweet quiet of the soul in which deep humility, in view of personal unworthiness, is mingled with the warmest gratitude to that Saviour by whose blood God’s justice has been satisfied, and conscience appeased. Hence Paul says we have this peace through our Lord Jesus Christ. It is not through ourselves in any way, neither by our own merit, nor our own efforts. It is all of grace. It is all through Jesus Christ. And this the justified soul is ever anxious to acknowledge. “Pacem habemus. Singularis justitiæ fidei fructus. Nam siquis ab operibus conscientiæ securitatem petere velit, (quod in profanis et brutis hominibus cernitur,) frustra id tentabit. Aut enim contemptu vel oblivione Divini judicii sopitum est pectus, aut trepidatione ac formidine quoque plenum est, donec in Christum recubuerit. Ipse enim solus est pax nostra. Pax ergo conscientiæ serenitatem significat, quæ ex eo nascitur, quod Deum sibi reconciliatum sentit.” Calvin.