Romans 5:10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled… I. MORE IMMEDIATELY IN REFERENCE TO GOD. Reconciliation is the restoring to a state of friendship parties Who had been at variance with each other. The parties presented by the apostle in the passage before us being God and man — God being necessarily the justly-offended party, it belonged to guilty, rebellious man to reconcile himself to God. But wherewithal could man thus come before God? What man, however, could never have solved, God hath both unravelled and removed. "He was in Christ reconciling the world to Himself; not imputing to men their trespasses." He so far reconciled Himself to man, when He devised the plan whereby He could continue the just God, whilst the justifier of the ungodly who believe on Jesus. And He so far reconciled Himself to man, when He gave and continues with man, the ministry of reconciliation. Now the reasoning of the apostle, as bearing on this view of the case, is shortly this — hath God out of absolutely spontaneous loving kindness thought compassionately on man in his low and lost estate — hath He exerted His infinite wisdom in devising a scheme whereby "in the riches of His grace through Christ, He hath even abounded towards man in all wisdom and prudence" — hath the character of the Divine holiness been signally vindicated, and the claims of infinite justice and unimpeachable truth satisfied — hath the almighty power of God been put forth in raising up Christ from the dead — hath the Divine machinery, the pattern of things in the heavens, not only been constructed and perfected, but ready at the bidding of the great Artificer to begin the work of mercy and of love — when lo! the hand of the Divine Artificer, ready to touch the life-giving apparatus is suspended — producing the silence of ungratified desire in heaven, of disappointment on earth, of joy in hell. And, would such a part be worthy of the great God to act? Would it be consistent with the all-perfect character of Jehovah? Could the wisdom which devised and consummated the scheme, rest satisfied till its excellence was developed in its glorious effects? II. THE CONTRAST IMPLIED BETWEEN THE EFFICACY AND POWER OF THE LIFE AND THE DEATH OF CHRIST. "Much more being reconciled, we shall be saved by His life." Now, although the death of Christ is not here specifically mentioned, yet it is directly referred to, and a contrast stated, though tacitly, between His death and His life. How was it that God was reconciled to man, and man to God? It was by the death of His Son. Now, if such effects are ascribed to, and naturally flow from the death of Christ, much more may we look for, and naturally expect consequences, even if possible surpassing these, springing from His life. It is not so much His mediatorial life, as affording opportunities for the fruits of His death to appear, and hereby manifesting its incalculable efficacy; as by the transference, as it were, of what gave worth and efficacy in the death, to the activity and energy in the life. And what was it which rendered the death or sacrifice of Christ infinitely meritorious? It was not that He was a man, or even a perfect man, but that He was the God-man. Oh, what encouragement, and what a firm ground of confidence does the apostle's reasoning in this view of the case afford to the genuine believer in the name of Christ! Transfer the infinite worth of character, as giving value and efficacy to the death of Christ — transfuse all this into His mediatorial life, and what vitality and power concentrate not only here; but how are all these pledged as a guarantee that the foundation which was laid in the death will be reared into a glorious edifice by the life of Christ. If His death effected so much, much more rather will His life more than perfect all. III. THE THIRD STEP IN THE PROCESS OF THE APOSTLE'S REASONING REFERS MORE IMMEDIATELY TO MAN, and carries with it into the bosom of the genuine believer the most irresistible evidence of its truth and power. Having become the subject of this reconciliation, he is conscious to himself that a thorough change hath passed upon his state and character as in the sight of God. Lately he was dead whilst he lived; but now "hath he been quickened to newness of life," and "is alive unto God, through Jesus Christ." Originally his inner man was a spiritual chaos, without form and void; but now he is created anew in Christ Jesus. "A new heart has been given him, and a new spirit put within him." Lately his mind, being carnal, was enmity against God, but this enmity is now transfused into friendship. Once he loved sin, and derived his chief enjoyment from the ways of it; but now he is a lover of God, and God's law is his delight. Now, observe how forcibly to the experienced Christian the conclusion is which the apostle draws in the text — "much more being reconciled, we shall be saved by Christ's life." What hath been already wrought in the heart of the believer is an earnest and a pledge of what God will continue to do, and delight in doing. Hath He changed rebellion into loyalty, He will never fail to reward with the smiles of His approval the acts of loyalty cheerfully and submissively rendered. Hath He changed enmity into affection, He will never cease to draw forth renewed and more ardent expressions of this heaven-born love. In short, if our heavenly Father came graciously near when we were repulsive, He will never leave us now that He hath rendered us attractive. (D. Logan.) Parallel Verses KJV: 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. |
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