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发帖数: 3781 | 1 Study By: Greg Herrick
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A. Introduction
In a certain correspondence with philosopher Bertrand Russell, author Joseph
Conrad lamented the following: “I have never been able to find in any man’
s book or in any man’s talk anything convincing enough to stand up for a mo
ment against my defeated sense of fatality governing this man-inhabited worl
d…The only remedy for Chinamen [referring to the problems in China] and for
the rest of us is the change of hearts. But looking at the last 2,000 years
there is not much reason to expect that thing, even if man has taken to fly
ing…Man doesn’t fly like an eagle, he flies like a beetle.”43 On the othe
r hand, Gloria Steinem confidently hoped that by the year 2,000 men and wome
n would raise their children to believe in human potential, not in God.
Both of these positions cannot be true in the same way at the same time. Why
would anyone want to raise their kids to believe in human potential, if as
Conrad says, there really isn’t any or that what potential exists is really
potential for greater evil (to accompany whatever good might follow)? Yet b
oth these thinkers capture something of the truth about hope. Conrad realize
s that something is seriously wrong with man, while Steinem recognizes that
there is something seriously unique about man and we must maintain hope on t
his basis. We seem hopelessly trapped between brutal realism and sheltered n
aivet, childish gullibility.
But this is precisely the problem. These moderns are unable to hold the two
in tension and thus the ground for their hope is either lost, as in the case
of Conrad, or totally misplaced (and therefore false) as in the case of Ste
inem. One would think that Steinem would simply give up the modernistic delu
sion about man’s abilities—after all, this is the twentieth century with a
ll its world-wars and bloodshed—but if Conrad’s answer is the only other o
ption, well then Steinem’s hope seems to be better than that shared by Conr
ad and Russell.
But, in short, there is another solution that maintains the truth in both po
sitions. Man is depraved and it is simply foolish, on the basis of the evide
nce of thousands of years, to place any hope in him—as if, he, by himself,
will build a brave, new peaceful world. Yet by the redemption which is grant
ed through the man Christ Jesus there is hope for the future (for a person a
s well as people corporately together), not just potential for good, but the
actualizing of the good over and against evil. The apostle Paul recognizes
the depravity of man (Rom 1:18-3:20), yet because of what Christ has done, h
e maintains great hope for those connected to Christ by faith. Indeed, he ar
gues that people can be justified from their sin, enter into a right relatio
nship with God, and experience the hope of heaven now—even if their circums
tances are unfavorable and they’re suffering, for even our suffering deepen
s our experience of hope. To sum up, reconciliation with God leads to hope f
or the present life as well as the next because we possess the Holy Spirit;
we have something akin to (greater than) the changed hearts Conrad was looki
ng for. This, in part, is the burden of Romans 5:1-11. | R*o
发帖数: 3781 | 2 B. Translation of Passage in NET
5:1 Therefore, since we have been declared righteous by faith, we have peace
with God through our Lord Jesus Christ,
5:2 through whom we have also obtained access by faith into this grace in wh
ich we stand, and we rejoice in the hope of God’s glory.
5:3 Not only this, but we also rejoice in sufferings, knowing that suffering
produces endurance;
5:4 and endurance, character; and character, hope.
5:5 And hope does not disappoint, because the love of God has been poured ou
t in our hearts through the Holy Spirit who was given to us.
5:6 For while we were still helpless, at the right time Christ died for the
ungodly.
5:7 (For rarely will anyone die for a righteous person, though for a good pe
rson perhaps someone might possibly dare to die.)
5:8 But God demonstrates his own love for us, in that while we were still si
nners, Christ died for us.
5:9 Much more then, because we have now been declared righteous by his blood
, we will be saved through him from God’s wrath.
5:10 For if while we were enemies we were reconciled to God through the deat
h of his son, how much more, since we have been reconciled, will we be saved
by his life?
5:11 Not only this, but we also rejoice in God through our Lord Jesus Christ
, through whom we have now received this reconciliation. | R*o
发帖数: 3781 | 3 C. Full Exegetical Outline
Idea: The benefits of justification based on Christ’s death include a prese
nt peace with God, that is, reconciliation, and deliverance from future wrat
h, as well as a hope that is certain in the midst of life’s sufferings and
does not disappoint because the love of God has been poured out in our heart
s through the Holy Spirit who was given to us.
I. The benefits of justification include peace with God and a firm posit
ion in the grace of God so that life’s sufferings ultimately develop hope—
a hope that is certain because it is confirmed by the Holy Spirit who has po
ured out the love of God in our hearts (5:1-5).
A. Since the Christian has been declared righteous by faith, he has
peace with God through our Lord Jesus Christ through whom he has obtained ac
cess into this grace of justification and peace (5:1-2a).
1. The Christian, having been declared righteous, has peace with
God through Christ (5:1)
2. The Christian has gained access by faith into this grace of i
n which he stands (5:2a)
B. The Christian rejoices in the hope of God’s glory and the suffer
ings in this life actually give rise to a stronger hope which will not disap
point because the Holy Spirit confirms it by pouring out the love of God int
o our hearts (5:2b-5)
1. The Christian rejoices not only in the hope of God’s glory b
ut he also rejoices in his sufferings since sufferings produce endurance, en
durance, character, and character, hope (5:2b-4).
2. Hope does not disappoint because the Holy Spirit confirms our
hope by pouring out the love of God in our hearts (5:5).
II. The love of God, in contrast to fickle human love, was demonstrated
for us in that while people will not generally die for a righteous or good p
erson, Christ died for us at just the right time, while we were still helple
ss and ungodly (5:6-8). A. Christ died for us at just the right time,
when we were still helpless and ungodly (5:6).
B. Rarely will a person die for a righteous man, though for a good m
an someone might possibly dare to die (5:7).
C. God demonstrates his own love for us in that while we were still
sinners Christ died for us (5:8).
III. Since reconciliation to God is a present reality, affected through
the death of God’s son, the Christian should rejoice and know that he/she w
ill be delivered from any future wrath and will enjoy spiritual life (5:9-11
).
A. Having been declared righteous by Christ’s blood, Christians wil
l certainly be saved from God’s wrath through him (5:9).
1. Christians have been declared righteous by Christ’s blood (5
:9a).
2. Christians will be saved from God’s wrath through him (5:9b)
B. If Christians were reconciled to God while they were still enemie
s, how much more will they be saved by his life (5:10)?
1. Christians were reconciled to God while they were enemies (5:
10a).
2. Christians will be saved by his life (5:10b).
C. Christians should rejoice in God through Christ since they are no
w reconciled to God (5:11).
1. Christians should now rejoice in God (5:11a).
2. Christians are reconciled to God (5:11b).
D. Simple Point Outline
Idea: The Benefits of Justification44
I. The Benefits of Justification: Eternal (5:1-5)
A. Peace with God (5:1-2a)
B. A Sure Hope (5:2b-5)
II. The Basis of Justification: A Contrast (5:6-8)
A. Human Love: Fickle (5:7)
B. God’s Love: Sacrificial (5:6, 8)
III. Justification, Salvation, and Reconciliation: The Relationship (5:9
-11)
A. Future Salvation from God’s Wrath (5:9)
B. Future Salvation by Christ’s Life (5:10)
C. Present Rejoicing in God (5:11) | R*o
发帖数: 3781 | 4 E. Exposition Proper
There is a question among commentators as to the precise relationship of cha
pter 5 to the preceding and following material. Does it go with the chapters
before, i.e., 1:18-4:25 or with the chapters that follow in 5:12-8:39? You
will note in the argument section above (under “Background Material and Arg
ument of the Book”) that we have taken the chapter as maintaining stronger
ties to what precedes than to what follows. But this is exactly the point. W
e are not saying by this that there is no connection to what follows, only t
hat the passage seems more integrally connected to what comes before. Indeed
, Paul’s ideas of justification, faith, boasting, wrath, and hope have all
been introduced earlier (and will be later as well). But we note as well tha
t his reference to ideas such as the indwelling of the Spirit and reconcilia
tion have not explicitly been cited yet and must await further comment. Ther
efore, the function of the passage is most likely to summarize and conclude
chapters 1:18-4:25 as well as to introduce material soon to be developed in
5:12-8:39. It thus functions, as many commentators have said, as a bridge: i
t joins land dealing with justification and land dealing with sanctification
.
5:1 The expression Therefore, since we have been declared righteous by faith
(Dikaiwqevnte" ou ejk pivstew", dikaiothentes oun ek pisteos) sums up all t
hat has been said from 1:18-4:25. Sinful man is declared legally righteous o
r justified by faith (and not by works). The expression “declared righteous
” is an aorist, passive participle in the Greek text. The aorist tense is w
ell suited to express the once-for-all nature of justification as a verdict
which is pronounced over the sinner in light of his faith in Christ.
Justification, Paul says, leads to peace (eijrhvnhn, eirenen) with God. This
is not the subjective apprehension of God’s peace we as believers enjoy as
a result of the Spirit’s ministry (cf. Phil. 4:6-7). Rather, it refers to
the “state of the union,” so to speak, between God and the Christian; they
are no longer at war and have been brought together in relationship (cf. 5:
10). The background for Paul’s idea of peace is likely to be found in the O
T and particularly the prophetic vision of a day of salvation which would be
characterized by shalom or peace between God and man. It is that state or c
ondition to which Paul speaks—the state or condition anticipated by the OT
prophets and brought to inaugural realization through the propitiatory sacri
fice of Christ (see notes on 3:25ff). Christ inaugurated this era of salvati
on peace by appeasing God’s wrath on the cross. Objectively, then, there is
peace between God and the believer (3:25). Later in Romans 5:1-11 Paul will
develop the idea of peace along the lines of reconciliation (5:10-11).
As with all of God’s blessings they are realized through…Christ (diaV…Cri
stou', dia Christou), having already been decreed through him according to t
he unconquerable plan of God (Eph 1:3-14). Paul is never at a loss to tie th
ings together in Christ.5:2 The believer not only has peace with God, but al
so through Christ has obtained access (thVn prosagwghVn ejschvkamen, ten pro
sagogen eschekamen) into this position of grace (thVn cavrin tauvthn, ten ch
arin tauten), where grace refers to the unalterable state of peace resulting
from justification.
The particular focus and background of the noun prosagoge is interesting. It
is used in two distinct, yet related ways in the NT. It can refer to one’s
“introduction” into a relationship or it can refer to “ongoing access”
in an existing relationship. Paul’s use of the same term in Ephesians 2:18;
3:12 seems to suggest that what is in view in Romans 5:2 is continued acces
s to God, and not so much on the initial introduction into the relationship.
But the use of the aorist past tense “declared righteous” stresses a past
event and the perfect “have…obtained” fits well with a past event (or pr
esent). 1 Peter 3:18 uses the verb in the sense of “introducing” believers
to God for the first time. On the whole, however, it is difficult to make a
decision in this case and we may certainly conclude that Paul would affirm
both and that both may well be intended here (Rom 5:10).
The background of the term may involve images of access into God’s presence
in the sanctuary or it may involve access into the presence of the king and
royalty. Given its use here in connection with God’s grace, it certainly h
as connotations of privilege and honor for the believer. As those who have f
aith in our Lord Jesus Christ we stand (eJsthvkamen, hestekamen) in the plac
e of God’s grace.
Paul says that we also rejoice in the hope of the glory of God (kaucwvmeqa e
jp * ejlpivdi th'" dovxh" tou' qeou', kauchometha ep elpidi tes doxes tou th
eou). The term “rejoice” can also be translated as “boast” and so, in co
ntrast to the world which boasts in its accomplishments or to the Jew who bo
asts in his obedience to the torah (2:23; 3:27; 4:2; 1 Cor 1:31; 2 Cor 4:5;
10:17), the Christian boasts in God alone, specifically in the hope of His g
lory. By “hope” Paul does not mean what the world means when it uses that
term. Rather, his is a confident expectation because it is grounded in the f
act that the future has broken into the present and the Christian now posses
ses the Spirit (5:5; Phil 1:19-20). Thus, even though Christians are constan
tly in a struggle and suffering (5:3-5), their firm assurance is that someda
y, the glory that was lost through sin (3:23) will be restored to them and t
hey will be like Jesus (1 John 3:2-3). Included in this hope is the confiden
t expectation to be delivered from God’s wrath through Christ.
5:3-4 But, Paul says, we not only rejoice or boast in the hope of our incred
ible future, we also boast in our present experience. And there is no way th
e present can overturn the certainty of the future (8:38-39), for we possess
the Spirit (5:5). Therefore, we rejoice in sufferings (tai`" qlivyesin, tai
s thlipsesin) and we do so knowing suffering produces endurance (eijdovte" o
{ti hJ qli'yi" uJpomonhVn katergavzetai, eidotes hoti he thlipsis hupomonen
katergazetai). It is strange that Paul should move from the brightness of ou
r future hope to the darkness which so often envelopes our present circumsta
nces. But he may have done this in order to counteract Jewish antagonists wh
o denied that Christians enjoyed the justified life now since they are still
struggling with suffering and problems. Paul contradicts this thesis by sho
wing that the present in no way jeopardizes the future (5:5).
Whatever the particular reason was that Paul decided to talk about our prese
nt experience, one should not fail to see the implied comparison with Abraha
m in 4:19-21 and his hope in the midst of hopeless circumstances. Even thoug
h we as Christians are in the midst of enormous trials, and we believe in ho
pe against hope, as it were, we like Abraham will overcome and we will see t
he promise of our glorification realized (Rom 8:30).
But we should rejoice in these trials and sufferings because they produce en
durance, and endurance, character, and character, hope. Thus, the Divine des
ign, in this life, is to fit us for the next by enlarging our present spirit
ual capacity for hope! Our sufferings, if responded to like Abraham—not wav
ering, but being strengthened in the faith—lead to endurance (uJpomonhV, hu
pomone), that is, the ability to hold up and not fold up; to joyfully keep t
rusting God in the face of opposition to his promises (2 Cor 8:2). This reso
lve, in turn, gives rise to character (dokimhv, dokime) which has been teste
d and is without defect, like gold in a fire (James 1:2-3; 2 Pet 1:8). When
we endure in suffering, we develop character. It is in the development of th
is character that our capacity for hope (ejlpiV", elpis) is increased and ou
r present experience of the future deepened (through the Spirit). | R*o
发帖数: 3781 | 5 5:5 The hope about which Paul speaks does not disappoint (ouj kataiscuvnei,
ou kataischunei), because like Abraham’s hope, it is derived from God (thro
ugh the Spirit), not from our circumstances (4:19-21). Those who trust in Ch
rist will in no way end up embarrassed or disappointed for so having committ
ed themselves to him. Paul’s words recall the prayer of the psalmist and hi
s earnest expectation that he would in no way be disappointed (Ps 22:5; 25:2
0; cf. also Isa 28:16).
The reason this hope does not disappoint us, that is, the reason Christians
maintain a confident expectation to be delivered from God’s wrath, is becau
se of the love of God (hJ ajgavph tou' qeou', he agape tou theou). Though so
me interpreters understand this phrase to mean “our love for God” (an obje
ctive genitive) this is highly unlikely and provides at best a shaky foundat
ion for the certain hope about which Paul speaks. It is better to read it as
“God’s love for us” (a subjective genitive) in keeping with the language
of “pouring out” and the focus in the passage on God justifying us. God g
rounds our future in the certainty of his own sovereign work (cf. 5:8).
God’s love has been poured out (ejkkevcutai, ekkechutai) into our hearts th
rough the Holy Spirit (pneuvmato" aJgivou, pneumatos hagiou) who was given t
o us (tou' doqevnto" hJmi'n, tou dothentos hemin). Paul is not talking about
the objective love of God shown to us in the cross (3:25; 5:8), but rather
the subjective apprehension (i.e., in our hearts) of God’s love. For Paul t
his is primarily an emotional experience with a force greater than the doubt
inflicted through trials (cf. Phil 4:6-7).
The language of “pouring out,” “in our hearts,” and especially the menti
on of the “Holy Spirit” in the same breadth, is covenantal in nature and r
ecalls certain aspects of the promise in Joel 3:1-4 LXX (cf. Acts 2:17, 33;
10:45; Titus 3:6), Jeremiah 31:31-33 and Ezekiel 36:25-27 (NET). Thus, Paul
writes Romans in light of new covenant inauguration which makes our hope cer
tain as we wait expectantly for its consummation (Rom 8:16, 22-26; 2 Cor 3:7
-18; Luke 22:15-20). The apostle suggests similar ideas in Ephesians 1:13-14
and 2 Corinthians 1:21-22:
But it is God who establishes us together with you in Christ and who anointe
d us, 1:22 who also sealed us and gave us the Spirit in our hearts as a down
payment. (NET)
In both 2 Cor 1:21-22 and Ephesians 1:13-14 the certainty of the future is b
ound up with the present ministry of the Spirit and this should be seen as t
he inaugural realization of OT hope.
5:6-8 In vv. 6-8 Paul gives the objective foundation for justification and t
he gift of the Spirit: it is the work of Christ on the cross—a work which h
ighlights the amazing love of God in contrast to the conditional and impoten
t love of man.
First, it is important to note that Paul refers to us as helpless (ajsqenw'n
, asthenon) and in some sense this word parallels “ungodly,” but it denote
s our total inability to save ourselves or reconcile ourselves to God. Human
depravity and inability are core doctrines in this letter and indeed in Pau
l’s letters in general (Rom 3:9-20; Eph 2:1). There is no way a person can
position themselves in such a way so as to impose a claim on God. Second, we
are ungodly (ajsebw'n, asebon)—a term which has particular religious conno
tations wherein a person is completely impious and without respect for the s
acred (cf. 4:5; 1 Tim 1:9; 1 Pet 4:18; 2 Pet 2:5, 6; 3:7; Jude 4, 15).
Paul says, that even for wretches like us, Christ died and that he died at j
ust the right time (kataV kairoVn, kata kairon). But what does he mean by “
at the right time”? In Galatians 4:4 the apostle argues that Christ was sen
t by the father in the “fullness of time” (cf. Eph 1:10). In Mark 1:15 Jes
us begins his preaching about the kingdom with the words: “the time has com
e.” John’s repeated emphasis on the timing of Jesus’ death shows the divi
ne timetable at work (cf. 2:4; 4:21, 23; 5:25, 28; 7:6, 8, 30; 12:23, 27; 13
:1; see also Heb 9:26). These references show that the coming of Christ was
according to a divine ordering of things and this is perhaps what Paul means
here in Romans 5:6 (cf. 3:26).
The overall point of verse seven is clear even though the precise significan
ce of its parts is debated. Its presentation of faulty human love stands as
a marked contrast to the love which God himself demonstrated in Christ. But
what does Paul mean by the contrast between a righteous (divkaio", dikaios)
man and a good (ajgaqov", agathos) man? Some scholars argue that there is no
contrast in the Greek text and the terms mean essentially the same thing. B
ut a contrast seems to be the point of what Paul is saying and there is evid
ence that the two terms were contrasted by the Gnostics who held that that t
he God of OT was dikaios while the God of the NT was agathos (Irenaeus, Adv.
Haer. 1. 27.1). The point, then, as it applies to men, is that a person wil
l rarely (if ever) die for a purely righteous person, though for a person wh
o was good, that is, benevolent and generous, a person might dare to die.
But God demonstrates (sunivsthsin, sunistesin) his own love for us in that w
hile we were still sinners, Christ died for us (CristoV" uJpeVr hJmw'n ajpev
qanen, Christos huper hemon apethanen). God did not wait for us to clean up
our act or get it all together. While we were sinners Christ died for us. Hi
s love is pure and in complete contrast to fickle human attempts at love. Hi
s love resulted in the ultimate sacrifice. Love is known by its demonstratio
ns.
5:9-10 The form of the argument Paul adopts here in vv. 9-11 is from the les
ser to the greater or according to the rabbinic principle, qal wahomer: “ha
ving done this, how much more, then.” Paul argues that if God did the more
difficult thing of justifying sinners, how much more, then, can he save (i.e
., deliver) them through Christ from the future wrath (ojrghv, orge), i.e.,
the future judgment (cf. John 5:28-29). If God has made a way in which he ca
n legally declare the sinner righteous, to declare a verdict of acquittal, t
hen there is no way that any future judgment—as he himself is the judge—ca
n threaten that verdict and the new relationship into which the justified si
nner has entered.
In v. 10 Paul returns again to the theme of justification and peace with God
(cf. v. 1), only this time he speaks of it in terms of reconciliation. Reco
nciliation is thus another angle through which to understand our new relatio
nship with God. It implies a reconciler, but the focus is not on the satisfa
ction of just legal requirements, but rather on the bringing back into relat
ionship of two parties formerly at war with one another. It is a more person
al lens through which to view our new relationship with God and is intimatel
y related to the idea of peace in 5:1.
But the emphasis in the passage is on the fact that we were reconciled (kath
llavghmen, katellagemen) to God, not that he was reconciled to us. We are th
e offending party (1:18-3:20). We were God’s enemies (ejcqroiv, echthroi).
It is difficult to understand how some scholars can argue that the term “en
emies” indicates a more passive than active hostility. First, Paul has argu
ed at length that men are not only hostile to God himself, but also to the v
ery thought of God. The unregenerate mind is always investigating and creati
ng ways to vanquish the knowledge and truth of God (cf. Rom 8:7-8). They wan
t to suppress the truth about God to the point of extinguishing it, if they
can. In the very least they invent ways of overturning it (Rom 1:18-3:20). S
econd, the fact that men need to be reconciled shows that their hostility to
God is active and personal. All that can be said about a view that maintain
s less than an active and open hostility between men and God probably has it
s origin in the nave epistemological optimism of the modern period.
The expression through the death of his son (diaV tou' qanavtou tou' uiJou'
aujtou', dia tou thanatou tou huiou autou) in v. 10 parallels by his blood (
ejn tw'/ ai{mati aujtou', en to haimati autou) in v. 9 and again stresses th
e eternal price God paid in order to accomplish reconciliation and justifica
tion for those who were enemies and sought, at all points, to overthrow the
very knowledge of God himself (cf. 1:2-4; 8:32; 1 Peter 3:18; 1 John 4:10).
Paul says that if, while we were enemies, we were reconciled to God through
the death of his son, how much more then shall we be saved by his life (swqh
sovmeqa ejn th'/ zwh'/ aujtou', sothesometha en te zoe autou)? The reference
to “saved by his life” is not a reference to being saved through Christ’
s present intercession in heaven, though “by his life” does refer to Chris
t’s resurrection life. Paul’s point seems to be that not only have we been
reconciled to God and delivered from his wrath, we will also be completely
saved someday from sin and death by Christ’s resurrection life and our unio
n with him. If this interpretation is correct, then 5:9-11 anticipate certai
n aspects of the theology of chapter 6. Paul’s point is that the one who pa
rticipates in the benefits of the death of Christ will certainly also share
in the benefits of his resurrected life.
5:11 Though there is some discussion as to the grammatical connection betwee
n v. 11 and v. 10, the overall sense of the passage is clear. Paul is moving
back to the present experience of the believer after having given due consi
deration in vv. 9-10 to the future and the believer’s eternal hope with God
. Paul says that the believer can be certain to be delivered from God’s wra
th, but not only this (ouj movnon dev, ou monon de) they can also rejoice in
God now (nu'n, nun) through our Lord Jesus Christ, through whom they have n
ow received reconciliation. Their rejoicing is a present reality because the
y have reconciliation now. Reconciliation to God means relationship with God
, which in turn means righteousness and life in the kingdom of God (Rom 14:1
7). For Paul the future has broken into the present.
F. Homiletical Idea and Outline
Idea: Rejoice in God…
I. In Light of Your Present Circumstances (5:1-5)
A. You Have Peace with God Now (5:1-2a)
B. You Have A Sure Hope (5:2b-5)
II. In Light of the Rock Solid Foundation of Your Salvation (5:6-8)
A. Man’s Fickle Love (5:7)
B. God’s Sacrificial Love (5:6, 8)
III. In Light of Your Bright Future (5:9-11)
A. You Will not Face the Wrath of God (5:9)
B. You Will Be Saved by His Life (5:10)
C. You Have Reconciliation Now (5:11) | R*o
发帖数: 3781 | 6 G. Contribution of Passage to Systematic Theology
This passage teaches many important truths. First, justification is a past a
ct done on behalf of the believer, not something the believer does. It is no
t moral, but forensic or legal in character. This does not mean, however, th
at it is not real.
Justification, then, whether or not it stands at the very heart of Paul’s t
heology, is nonetheless foundational to our relationship with God and a doct
rine, which if properly understood, helps us emotionally with the sufferings
in the Christian life. It teaches us and assures us as believers that diffi
culties do not mean God does not love us or care about us. One of the result
s or benefits of justification is peace between God and me, the sinner. This
peace will never change and refers not to an inner awareness of God’s peac
e, but to an objective condition of tranquility between God and me whether I
feel it at any one time or not.
Reconciliation was secured by God though we were the offending party and the
ones who needed to reconcile ourselves. But, the text does not say, we “re
conciled ourselves.” It says, “we were reconciled” or “we have received
reconciliation.” The emphasis is on God’s electing grace from beginning to
end. Reconciliation is another lens through which to view our new relations
hip with God and is more personal, less courtroom-ish, than justification.
The present ministry of the Holy Spirit enables us to rejoice and know that
our hope of God’s glory is certain. Even though we go through difficulties
in life, the Spirit does not allow our hope to fade. Thus this passage sheds
profound light on the process of sanctification, conspicuously absent from
8:30.
The love that the Holy Spirit has poured out in our hearts is the same love
that sent Christ to the cross for our sakes. The cross is the greatest demon
stration of God’s love for people. Even when we were still sinners Christ d
ied for us! The work of Christ on the cross is the foundation of our justifi
cation and future hope.
Finally, the Christian can be assured because of justification and reconcili
ation now that he/she will not suffer the wrath of God in the future. Our fu
ture as Christians is not as people destined for wrath, but glory—the glory
of God!
H. Contribution of Passage to Discipleship and Church Mission
One of the most profound contributions of this passage to the process of dis
cipleship is the fact that it brings together theology and experience in a w
ay that gives the believer real hope and enables him/her to rejoice even in
sufferings. Life has a way of knocking people down, sometimes for the count.
But Paul’s emphasis here is that in light of justification and the indwell
ing Spirit, God can actually use our difficult experiences in life to work a
deeper hope in us—i.e., a deeper longing for him and desire to experience
him. Paul will say in Romans 8:28 that God works all things for good to thos
e who love him and are called according to his purpose. The believer needs t
o know that he is in a “win-win” situation!
43 Paul Johnson, Modern Times, rev. ed. (New York: HarperCollins, 1991), 456
.
44 The varied titles given this section by different commentators indicates
how difficult it is to pin down the subject with certainty. “The Benefits o
f Justification” is an attempt to capture the general overall message of th
e paragraph. See also the teaching outline at the front of the book. It sugg
ests the title of: “Exultation because of the Certainty of Justification.” |
|
