Introduction:
This chapter begins with a summation statement of his argments for Justification by faith (v-1). He then speaks of the subjective priveledges and benefits of this doctrine (v-2-5). In verses 6-11 he expands his summation from verse one. In verse 10 he introduces the word reconciled into the discussion. This sets the tone and direction his argument will take. In verse ll, the word "atonement" is used--the only NT occasion, though it appears about 70 times in the OT, most of the occurances in Pentateuch. An issue is sometimes made of this single occurance. Some take issue with the translators, other see some esoteric meaning implied by it's solitary NT use. Personally, I think both approaches fail as they tend to complicate and distract from the subject matter. The more simple and reasonable approach, and the most helpful in my opinion, is to recognize that katallage {kat-al-lag-ay'}, which is the Gr. word translated as atonement, is merely the noun form of the verb katallasso {kat-al-las'-so} which is translated reconciled in the former verse.
Paul connects the word reconciled with Justification By His Blood which signifies the suffering and death of Christ. V. 9-10
VV 12-21 references v.ll and especially the word 'atonement'. This section covers the entrance of sin, provides a parallel lesson for illustrating the application of the atonement and therefore lays the foundation for preliminary conclusions laid in chapter six.
This chapter begins with a statment regarding 'justification by faith'. In my opinion, the word faith comprehends more than the mere act of believing. Unfortunately, many use the word as though that is the only way it is presented in scripture. This is an example of an overly simplistic approach which fails to capture the depth and beauty of Paul's arguments. Paul's use of this word in verse one must be understood in the context of larger argument, which is, 'the rigteousness of God which is by faith of Jesus Christ' (3:21-22).
This broader view will include the role of faith , as opposed to the law, being the channel of revelation of God's righteousness which justifies sinners (ch. 3:21 & ch.). It appears to me that Paul's introductory statement regarding 'the righteousness of God' in chapter 1:17, ie,'For therein is the righteousness of God revealed from faith to faith...', lends additional support to this view. One thing seems certain, the body of truth contained in the gospel message is a declaration of this "revelation of faith ". The revelation is the essence of the gospel message and a declaration of
God's eternal purpose in Christ (Ep. 3: 10-11 & ch.) The actual substance of this revelation has been actualized to a significant degree by the "appearance of Jesus Christ" 2000 years ago. Consequently, we can assert that there are specific things embraced in the New Covenant which have been "laid down" as accomplished-- hence Paul speaks of the "law of faith" (Ro. 3:27) which excludes human works and therefore boasting.
THEREFORE BEING JUSTIFIED BY FAITH>>This verse connects with the former verses in the immediate context. In the larger context it picks up from ch.3:21 where he introduced the Righteousness of God revealed in the Justification of guilty sinners, whether Jew or Gentile..."for there is no difference v.22"
The meaning of the word justified is to render innocent, free from guilt or charge, acquittal (in a legal sense). However, more than mere innocence (a neutral state) may be intended; by extension a positive state of righteousness may also be included in the definition, that is, to render righteous.
The word 'Justified' generally appears to fall into three categories of usage:
1) to render innocent; acquittal[ Acts 13:39;
Ro. 3:24;
Ro. 5:9]
2) to be/render righteous[Ro. 2:13;
Ro. 3:28;
Ro. 4:2]
3) comprehensive; including both of the former [Ro. 3:20;
Ro. 3:30;
Ro. 8:30]
While this distinction is not so clear in every case, it does lend to a better insight into many verses.
In verse one, Justified is in the past tense and passive voice, and could be read, "having been justified". See London Confession Statement
"The word justified, does not signify being made righteous by the infusion of a righteousness, for the infusion of a righteousness, or holiness, is sanctification, which is a work of the Spirit of God, is internal, and imperfect, and so not justifying; but it is a forensic word, or law-term, and stands opposed to a being condemned." ---John Gill's CommentaryIn the study of Justification, it is important, perhaps imperative, to notice the 'tension' Paul developes between the two concepts of 'justification and condemnation' and 'the law versus faith'. In my opinion, failure to note this 'tension' will leave us greatly disadvantaged understanding the context.
By faith, refers not to our faith or an act of faith, but the channel through which God's purpose in Christ is accomplished-- specifically as it relates to justification. Faith is the channel God has used to usher in His righteousness which justifies sinners...as opposed to Circumcision, Law, or works.
WE HAVE PEACE WITH GOD THROUGH OUR LORD JESUS CHRIST:>>
Peace with God is one of the great benefits of justification. It is evident this peace exists solely through our Lord Jesus Christ. This Peace is with God, not merely with ourself, and is grounded in the acquital of sin by the sacrifice of Christ. ( For He is our peace... ect. Ep.2:14) It is not grounded in an act of faith on our part, else it would be an unstable peace. For peace and harmony to exist between a holy God and unruly sinners it must be grounded in something outside of them.
" Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: (Acts 13:38)
BY WHOM ALSO WE HAVE ACCESS BY FAITH INTO THIS GRACE WHEREIN WE STAND>>
The Peace of verse one is no abstract thing; it has substance and reality. Peace with God is a grace; it is the grace wherein we stand. Although the child of God is not the originator of this grace, he nevertheless has free access into it by faith, that is, by relying and trusting in the work and purpose of our Lord Jesus Christ. Genuine faith is manifested when\where the gospel message is favorably received. In this the child of God actively embraces gospel truth, as contrasted with his passive position in verse one, and is therefore now in the posture of "standing". "...wherein we stand"
AND REJOICE IN HOPE OF THE GLORY OF GOD.>>
There is much to rejoice about. The gospel message gives us great knowledge into the will of God and raises up hope in anticipation of things to come; things "which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;" (Ep. 3:5)
This verse points to the glory which shall be revealed. We have not arrived at it yet, nor will we arrive while in this temporal context in which we live. In the midst of our present rejoicing there are many sorrows, conflicts, hardships, and trials which constantly await us. But then, all will be changed-- our environment and our bodies, "for this coruptible must put on incorruption, and this mortal must put on immortality." (1 Cor. 15:53)
AND NOT ONLY SO>> Our rejoicing is not limited or confined to future things and a pain-free environment.
BUT WE GLORY IN TRIBULATIONS ALSO;>>
This is remarkable from a human perspective and is in stark contrast to the values of our "feel good" culture inundated with psychiatrists and pharmacuticals. Where can you obtain a "feel good" pill? If it was available (its not) what would it cost? Also, there is a difference between not hurting and feeling good. The pills a doctor prescribes will only deaden pain.
This connects with the preceding; our rejoicing is not limited to the anticipation of future glory. We also (by faith), are able to rejoice in present circumstances and situations, even difficult ones. Let it be noted that apart from faith, tribulations only produce complaining and obnoxious results in a person. Therefore, the chain of cause and effect he speaks of is in the context of faith. TRIBULATION- a pressure, a pressing together; oppression, affliction, distress, strait. Events, situations, circumstances encountered, outwardly or inwardly, that produce the subjective feeling of discomfort, sadness, suffering, stress,ect.
KNOWING THAT TRIBULATION WORKETH PATIENCE;>>
Knowledge and faith work together as this clearly shows. Patience indicates a stedfast continuance in the face of trials and obstacles. Patience is not needed in a perfect environment and thus, it is 'tribulation' which calls it forth into use.
AND PATIENCE, EXPERIENCE; AND EXPERIENCE HOPE: >> Stedfastness, constancy in purpose, conviction, and profession is denoted by the word patience; An unwavering continuance. The developing picture is this: the introduction of a circumstance involving "tribulation", sets in motion, or calls forth the virtue of "patience"(stedfastness); faith supplies the virtue patience.
EXPERIENCE- noun; trial; a proof; a test; >>producing a specimen of tried worth; known substance. The definition is two part; first, the trial or test, secondly, the result of the test. Regarding the first, it is the testing, the trial, which keenly heightens the intensity of "sensations". It is the "tribulation" which provides the occasion for the test. Regarding the second, the result of the test or "proof"; a known value of the substance undergoing the test.
The "intensity" of the trial tests the patience and faith. "Oh for a faith that will not shrink, though pressed by every foe."
HOPE - expectation/ anticipation of good to occur even in difficult times. There is much to learn of God in trials. Faith and hope expects to receive a benefit in knowledge, experience, and understanding during these experiences.
AND HOPE MAKETH NOT ASHAMED>> that is, it will not let us down; we shall gain by the experience.
BECAUSE THE LOVE OF GOD IS SHED ABROAD IN OUR HEARTS BY THE HOLY GHOST WHICH IS GIVEN UNTO US.>>
The 'love of God' being the grand reason that those thus tried are not made ashamed. The 'love of God' a comprehensive term and includes the many different ways it is realized and confirmed; gifts, grace, fellowship.
FOR>>what follows is the ground of our hope, the fact that
WHEN WE WERE YET WITHOUT STRENGTH>> we were strengthless and helpless. We were in the 'horrible pit of miry clay' that David speaks of.
IN DUE TIME>> the appointed time; the opportune time when events reach the crisis; spoken of in Gal. 4:4 as 'the fullness of time'.
CHRIST DIED FOR THE UNGODLY>>which is the basis of our motivation to rejoice in hope, not only in fair seasons, but in tribulation also...knowing that even tribulation worketh for our good.
FOR SCARCELY FOR A RIGHTEOUS MAN WILL ONE DIE: YET PERADVENTURE FOR A GOOD MAN SOME WOULD EVEN DARE TO DIE.>>
This statement illustrates God's gracious dealings with us by using the contrast of human ways.
BUT GOD>> whose ways are above ours, COMMENDETH HE LOVE TOWARD US...WHILE WE WERE YET SINNERS>>the excellence of grace exhibited in this act. His love was "favorably exhibited" toward sinners...unworthy sinners
MUCH MORE THEN,>>
having been delivered from our condemnation, we ought expect gracious things to follow.
BEING NOW JUSTIFIED BY HIS BLOOD, WE SHALL BE SAVED FROM WRATH THROUGH HIM.>>
Justification, a legal term and process. To pronounce just, righteous, or such as he ought to be. The great marvel of this process is that a guilty person is rendered just and innocent, and justice is maintained. The law requires death of the guilty party. "Without the shedding of blood, there is no remission." Heb.9:22 The blood of Christ has made the legal payment on behalf of those he represented, and by it they are saved from God's wrath.
We are passive in this legal process of Justification; a work done by God in the person of Christ. Justification is the legal work or process, Reconcilliation is the result of the process.
FOR IF, WHEN WE WERE ENEMIES WE WERE RECONCILED TO GOD BY THE DEATH OF HIS SON,>>
Reconciled- passive voice, indicating a work done by God in which we were passive. Indicative mood> a fact. Therefore a transaction done/state acheived by God in the person of Christ. Reconcilliation is by the death of Christ. It is grounded in the fulfilling of the law's requirement against the sinner in the person of Christ. The requirement of Divine law is satisfied by Christ's suffering and death. 1. Grace the spring and basis. 2. Reconcilliation of the sinner the end. 3. Cleansing the sinner from his sin the effect. 4. The knowledge of it the Ministry.
[Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself. ATR]
MUCH MORE, BEING RECONCILED, WE SHALL BE SAVED BY HIS LIFE.>>
he advances his argument. The most difficult obstacle hindering reconciliation having now been removed, any remaining issues are, by contrast, easily removed. The argument goes beyond initial reconcilliation (by his death), to POSITIVE things we have a part in...which things are indicated by the phrase "saved by his life". Great things can be expected as a result of him being raised to life and mediating on our behalf. And, if God loved us and gave his son for us when we were alienated and enemies, what glories would he now withhold, in that we are now reconciled.
AND NOT ONLY SO>>
that is, we rejoice not only in hope(v.2), and in tribulations (v.3), and in our escape from wrath (v.9),
BUT WE ALSO JOY IN GOD THROUGH OUR LORD JESUS CHRIST>>Our joy is in God, and not in or of ourselves: in him who has so favored us and brought us so nigh him through our Lord Jesus Christ.
BY WHOM WE HAVE NOW RECEIVED THE ATONEMENT>>
Christ is the way and means by which we have these blessings; not as a joint-accomplishment requiring our cooperation. Reconciliation is an "accomplished work" which was procured by the death of his son.
Note: The next section (vv.12-21) sets the stage for ch 6 and is used to illustrate and draw a parallel between the entrance of Sin into the world and the work of Atonement. The illustration shows:
1.Adam is figurative of Christ.
2. Adam's Headship comparable to that of Christ's.
3. Comparison of their respective obedience\ disobedience.
4. Contrast of the respective results.
This next section deals with Original Sin. However, more importantly, Paul uses it to illustrate and enlarge his argument on the Atonement of Christ. (see note on v.11) This section, vv.12-21, then serves as the "launch pad" for the subject matter of ch.six. For several years I could only see the doctrine of Original Sin being taught in this section. An important point to observe in the following lesson of Original Sin is how Paul uses it in relation to his teaching on the Atonement.
WHEREFORE>>which connects this with the former verse and the context of atonement, ie, "...our Lord Jesus Christ, by whom we have now received the atonement, ect."
AS BY ONE MAN SIN ENTERED....AND DEATH BY SIN>>those who argue against the atonement being effective and sufficient to all intended, need to look at this passage closer. In the context, Paul is using the argument for Original Sin to support and illustrate his argument for the Atonement.
AND SO DEATH PASSED UPON ALL MEN>>The word "all" refers to all Adam represented, that is, his family and off-spring. It has a limited extent in its meaning, for no one argues that it included angels.
FOR THAT ALL HAVE SINNED>>or as the marginal notes read, "in whom all have sinned".
A powerful lesson for the Atonement; for in Christ we all obeyed. Adam was the head of the human family, therefore the standing of his offspring was dependent upon his standing. He stood as the "fountain head" of humanity, and if the fountain be polluted at the source the whole stream is polluted. His standing, as well as seminal, was also Legal. A debt made by him indebted the family.
(FOR UNTIL THE LAW SIN WAS IN THE WORLD: :>>>
Parenthetical clause begins.13-17 He begins by showing that the
existence of sin preceded the giving of the law; that is, sin was in the world and existed as iniquity, evil, and wickedness prior to the giving of the law.
BUT SIN IS NOT IMPUTED WHEN THERE IS NO LAW.>>
Transgression is a form of sin unique to law. As transgression is
violation of law it therefore follows that the environment of law is
necessary for it to occur. Therefore sin does not exist in this form
when\where there is no law (Ro.4:15), and consequently is not imputed as
such.
NEVERTHELESS DEATH REIGNED FROM ADAM TO MOSES>>
although the law was not given until Moses, the apostle cites the
continuing reign of Death from Adam to Moses as evidence that sin was in the world prior to the giving of the law by Moses.
EVEN OVER THEM THAT HAD NOT SINNED AFTER THE SIMILITUDE OF ADAM'S TRANSGRESSION>>
he shows that death resulting from his transgression had indeed been passed on seminally to his posterity. Though all have sinned, yet not so in the sameness as Adam who held the position of 'headship' over the human family.
WHO IS THE FIGURE OF HIM TO COME>>Adam a figure of Christ. The essence of the figure lies in the relationship which Adam held to his family by virtue of Headship. The unique position Adam held with respect to his future family was such that his actions as their Head involved them. This is the basis of Paul's subsequent argument and illustration for the Atonement by Christ and the reign of Grace.
He now begins some contrasting comparisons for his argument.
BUT NOT AS THE OFFENCE SO IS THE FREE GIFT>> This has the negative. He uses the negative to illustrate the abounding (much more) of grace in the Atonement by Christ.
FOR IF THROUGH THE OFFENCE OF ONE (Adam) MANY BE DEAD, MUCH MORE THE GRACE OF GOD...BY ONE MAN (Jesus) HATH ABOUNDED...>>
he magnifies Christ, the True Adam, showing how (much more) God's grace excels.
The nugget in this verse is, cannot an infinite God by his grace and through his perfect man, Jesus Christ, do a greater work which has greater ramifications than that of Adam, who was only a figure.
The word "many" refers to the two respective families, i.e., Adams' family vs. Gods' family. There are two men, each are Head over his respective family....NOT, as some suppose, two Heads but only one family.
AND NOT AS BY (the) ONE THAT SINNED, IS THE GIFT>>another negative. Here he will use it to show the aboundings of grace to cover "many" sins.
THE JUDGMENT WAS BY ONE (sin) TO CONDEMNATION,>>versus THE FREE GIFT IS OF MANY (sins) ...UNTO JUSTIFICATION>>
Adam had not the capacity to raise himself or his estate above that wherein he was made and placed. However, he did have the capacity to lower himself and his estate, which he did by one sin to condemnation. By way of contrast, Christ lowered himself to our estate that he might raise his people to a higher estate. This free gift is sufficient to meet the "many" offences to Justification.
The parenthetical clause ends with this verse.(13-17)
In this verse he focuses on the "Reigning" aspect of death vs. life. The reality that "one offence" has indeed reigned by Adam, becomes the basis for understanding the comparative case of Jesus Christ and the Atonement.
THEREFORE AS BY THE OFFENCE OF ONE JUDGMENT CAME UPON ALL MEN TO CONDEMNATION; EVEN SO BY THE RIGHTEOUSNESS OF ONE THE FREE GIFT CAME UPON ALL MEN UNTO JUSTIFICATION OF LIFE.>>
this connects with the former, particularly v.12, and summarizes what the last five verses have detailed.
FOR AS BY ONE MAN'S DISOBEDIENCE MANY WERE MADE SINNERS, SO BY THE OBEDIENCE OF ONE SHALL MANY BE MADE RIGHTEOUS.>>
Emphasis is on the words "for as" and "so". The ideas of his argument contain: Headship, vicarious action, relationship, legal connection.
If we can grasp the above concept of Union and Relationship, it will go a long way to aiding our understanding of Paul's statement in the following chapter, V-3: "Baptised into Jesus Christ..". He uses the word "baptise" in a broader sense than water immersion..i.e., united or expressing Union. An example is in the dipping a cloth into a dye solution...the dye & cloth become united. We are United with Christ in election, not vitally but covenantal... a relationship exists. Therefore, the benefits of Atonement are consequential to this previous elective relationship.
MOREOVER THE LAW ENTERED>> to compound the problem of sin by multiplicity.
BUT WHERE SIN ABOUNDED, GRACE DID MUCH MORE ABOUND>>this amplfies his argument...for the legalist would assume that the Law would present a barrier to grace. However, from this we observe that it gave opportunity for grace to be manifested in a greater degree.
Motivation to persevere in the face of great obstacles (both within and without) accompany the gospel of grace.
AS SIN HATH REIGNED UNTO DEATH>> regardless how morally and godly a person may strive to live, regardless of how great of spirituality he attain...yet sin and death continue to reign in the present environment.
EVEN SO MIGHT GRACE REIGN UNTO ETERNAL LIFE BY JESUS CHRIST OUR LORD.>>>
by grace even the lowest saint, though tainted with the fumes and odors of hell itself, shall be safely preserved unto glory.
[This full rhetorical close has almost the value of a doxology. ATR]
URL: http://home.sprynet.com/sprynet/eagreen