A. E. W. — In this chapter we are first justified by faith, as to the past, and have peace with God; second as to the present we have access into His unclouded favor, and I think the force of “ have” here is, we have obtained and possess this (being in the perfect tense); then third, as to the future, we rejoice in hope of the glory of God.
Yod. —“Peace with God” is to be distinguished from the ordinary apostolic salutation, and from the “ peace of God” which last is dependent upon the believer’s walk, while the first is that state into which we are brought by the blood of Christ, from enmity and rebellion against God to a blessed state of pardon.
C. H. P. — These two verses seem like two chains. The first has three links showing the positional results for us of the work of Christ; 1St, Justification, 2nd, peace, 3rd, access. Then the second chain seems more to refer to our condition practically, does it not? 1St, rejoicing in hope, 2nd, glorying in tribulations, 3rd, patience, 4th, experience, 5th, hope.
Ed.-We may also remark the parallel between these two verses and Psalms 22;23. and 24. The first giving the ground on which faith rests in the past, the next the present favor we enjoy, and the twenty-fourth the coming glory. We may also notice that we have here also faith, love and hope. Through the first we are justified, in the second we stand, and through the third rejoice. Two things more may be observed before we pass on. In Chapter 3:24 we are justified by the grace of God, here by faith (the operation of the Holy Ghost), and in ver. 9 by the blood of Christ. We are justified therefore positionally by God the Father, Son, and Holy Spirit, practically, as James shows, by our works.
The other point is that while in Chapter 3:23 (as we have already noticed), we come short of God’s glory, here we rejoice in hope of it, and not only so, but in ver. 11 (so completely is every cloud removed) we joy in God Himself!
Yod. — “Boast” instead of “rejoice” in ver. 2. expresses more exactly the exuberance of joy spoken of.
G. K. B. —Ver. 3 “And not only so but we boast in (ver 3) tribulation,” ver. 11 “in God.”
Ed. —Yes, but as C. H. P. has told us, ver. 3 and 4 form a chain of five links, and we shall never reach the last (the love of God) unless we take each link in order as it comes. If tribulation works impatience, as it too often does, we miss all the links that follow.
Yod. —In verse 5 we find the first mention of the Holy Ghost in this epistle, as being the possession of a justified soul. And it is very assuring to mark His office. He sheds abroad in my heart not a love of my own towards God, but God’s own love; and this is the sure foundation of my hope in face of all difficulties.
G. K. B. —The apostle has already proved the ruin of men and the righteousness of God, but not before this, His love.
Ed. —And what is the reason of these two facts? Is it not that He would have us rest exclusively on the work of Christ for us and outside of us by faith first, before He even alludes to there being a Holy Ghost, and a work within, which is the source of all right feelings. So “love” before the revelation of a divine righteousness, in which alone it could display itself, would have been impossible. How beautiful is the divine order! Let us also observe we have here God’s love in us, in ver. 8 it is “for us.”
C. H. P. —When Christ died for us we were-
Ed. —Yes, and the “due time” was when, all this being proved, “every mouth, was stopped.”
G. K. B. —As we have seen in verse 5 God’s love is viewed subjectively, in verse 6 objectively in the fact of the death of Christ for us; and is there not divine wisdom in taking our eyes off from ourselves to Christ and His death?
Yod. —Someone aptly remarks as to verse 8, that “the greatest thing in heaven is given for the worst thing on earth.”
Ed. —Yes, and notice that sinners are justified, while enemies are reconciled.
G. K. B. —The spring of God’s love is within himself, and He needs no object without, to call it forth. The blessed Lord could say “therefore Both my Father love me, because I lay down my life that I might take it again.” John 10:1717Therefore doth my Father love me, because I lay down my life, that I might take it again. (John 10:17). He alone could give a reason for the Father’s love.
E. M. B. —I notice there are five “much mores” in this chapter. Verses 9, 10, 15, 57, 20.
C. H. P. —Why is it said we “shall be saved from wrath through Him,” “We shall be saved through His life?” Why is it future here? What is the force of the words “by his life?”
Ed. —The argument is —if through Christ’s weakness in death, so great a work was done for us, how much more will He, in the strength of His life, perfect that work in our final salvation, which is now nearer than when we believed. It is the actual fact that is here spoken of, not merely the present realization of it by faith.
Yod. —The word in verse 11 is “reconciliation,” not “atonement.”
C. H. P. —We find three rejoicings in this chapter,—in hope of the glory,—in tribulation,—in God Himself.
E. —What is the point in these verses (12 -21)? In Genesis 1 read that through Eve came sin. Why is it Adam here?
Ed. —These verses are a parenthesis. Hitherto it has been a question of how God has dealt with our sins (the fruit); here it is about sin (the root).
A. K. B.-Sin is here dealt with abstractedly, “Adam and Christ” are the two heads, and the respective families are traced and the two natures of the believers are derived from Adam and Christ. Verses 13-17 form a short parenthesis skewing that the existence of sin is independent of the law.
Iota. —Will you kindly explain verse 13?
A. K. B. —And sin is not the transgression of the law, though transgression assuredly is sin, but sin is lawlessness (1 John 3:44Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. (1 John 3:4)).
T. H. —Was sin in the world until the law?
Ed. —Sin was prior to the giving of the law, though it was not imputed or brought home to men as it afterward was. I may not be very tall, but I do not know how short I am till I am measured by a standard.
E. H. —What is “the similitude of Adam’s transgression” (ver. 10)? Could it be breaking the law, as the only law given before Moses, was, I think, that which Adam transgressed in the fall, and there was therefore no possibility of any between Adam and Moses sinning in that way?
Ed. —No doubt this is the meaning. We must distinguish between sin (or doing our own will) and transgression (or breaking God’s given law).
Nemie. —Who are included in “them that had not sinned after the similitude of Adam’s transgression?”
A. K. B.-Adam had a law, Moses the law. Thus the sin of each was transgression. Between the two however, there was no law, hence no transgression; but death reigned, as the wages of sin, not of transgression only. What Adam was to his descendants in evil and its consequences, Christ is in good, to all who are His by faith.
E. B. —Adam is here a “figure” as a responsible man, head of creation.
C. H. P. —What is the force of “the many” in ver. 13, 19?
Ed. — “The many” mean all who are the subjects of the passage. In one case all in Adam, in the other all in Christ.
G. K. B. —The apostle qualifies the analogy between sin and grace. The difference is an immense advantage on the side of good. If one man according to God’s word, could plunge the whole world in death by sin, was it inconsistent with the true God„ by one man, to bring in justification of life, which addresses itself to all men? It is not in ver. 18 “upon all” but “ toward all” the same as in Chapter 3:23. “All” were made sinners, but “many” is said here, to preserve the parallel as it could not be said “all” were made righteous. It is “offense” in ver. 18, not “sin.” Sin was not created by the law, but “offense” or “transgression” was. “Sin” abounded, not “offense,” this would be to limit it to Israel and Adam.
Yod. —The word “unto all” gives liberty for the gospel to be preached everywhere and to all, though we cannot imply that all will be saved.
Ed. — “By the obedience of one” ver. 18, doubtless refers to Christ becoming obedient to death, rather than to His life of righteousness.
Yod. —In ver. 20 it is to be noticed. that the law did not make more sin, it made the offense—the enormity of the sin—to abound. It made sin worse in appearance. A dangerous road does not appear to be so on a dark night. A lantern does not add to the dangers, but reveals them, as did the law, without remedying them.
(The Conversation on Romans 6 is held over through want of space.)